dn16:1.1.1So I have heard.The longest of all early discourses, this dramatic and moving narrative tells the story of the Buddha’s slow journey towards his final passing. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.

Now at that time King Ajātasattu of Magadha, son of the princess of Videha, wanted to invade the Vajjis.After the events of DN2, Ajātasattu retained and consolidated his power. Magadha ultimately conquered the Vajji Federation and continued to expand until almost all of India was under its sway. He declared: “I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!”According to the commentary, Ajātasattu’s anger was rooted in a dispute on trade routes. Control of shipping on the Ganges was essential for establishing international trade. There was a port on the Ganges extending over a league, split half and half between Magadha and Vajji. Valuable products were sourced from a mountain and brought down for trade, but the Vajjis kept absconding with the whole lot. The place is not identified, but Munger, a strategic port east of Patna, fits the description. The nearby hills have been mined since paleolithic times. It is also likely, as maintained in Jain tradition, that the Vajjis disputed Ajātasattu’s accession after committing regicide. His threatening posture towards the Vajjis is also mentioned in SN20.8.

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dn16:1.2.1And then King Ajātasattu addressed Vassakāra the brahmin minister of Magadha,Vassakāra appears in the suttas as a devoted follower of the Buddha.

“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 of Magadha, son of the princess of Videha, 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!”’The Vajji Federation harks back to an early settlement founded by the legendary Nābhānediṣṭha in the Vedic period. It built its wealth on its extensive fertile plains and the trading possibilities opened up by the Gandak and Ganges rivers. Remember well how the Buddha answers and tell it to me. For Realized Ones say nothing that is not so.”While it may seem strange to consult the Buddha on such a violent plan, Ajātasattu knows from his experience in DN 2 that the Buddha will not hesitate to tell him the truth, even if it is bad news. It seems he is trying to avoid the downfall of tyrants who are surrounded only with yes men.

1. The Brahmin Vassakāra

dn16:1.3.1“Yes, worthy 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.Reading yojapetvā (“had them harnessed”), which is found in the Mahāsaṅgīti in similar passages, and in this passage in the PTS edition. He went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot, and exchanged greetings with him.

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dn16:1.3.3When the greetings and polite conversation were over, he sat down to one side and said to the Buddha,

“Worthy Gotama, King Ajātasattu of Magadha, son of the princess of Videha, bows with his head to your feet. He asks if you are healthy and well, nimble, strong, and living comfortably.

Worthy 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

dn16:1.4.1Now at that time Venerable Ānanda was standing behind the Buddha fanning him.Ānanda cares for the Buddha in his old age. Shortly after these events, Ānanda was entrusted with reciting the suttas at the First Council. This discourse would have been composed by him in the years following his Master’s death. More than a simple interlocutor, Ānanda shapes the story as its second lead, a relatable character with an empathetic point of view. He imbues the discourse with his emotional struggles as he deals with the Buddha’s passing and helps ensure the future survival of the Dhamma, while still developing his own meditation practice. Then the Buddha said to him,

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“Ānanda, have you heard that the Vajjis meet frequently and have many meetings?”

dn16:1.4.4“I have heard that, sir.”

dn16:1.4.5“As long as the Vajjis meet frequently and have many meetings, they can expect growth, not decline.

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dn16:1.4.6Ānanda, have you heard that the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony?”Harmony is especially important as the Vajji Federation was comprised of several different clans, among them the Licchavis of Vesālī, the Ñātikas just south of Vesālī, the Uggas of Hatthigāma (Elephant Village), and the Bhogas of Bhoganagara. Some sources say the Vajjis proper were another tribe within the alliance. The Videhans of Mithilā are also sometimes included, but several sources indicate that they remained an independent, if reduced, kingdom until they were conquered by Magadha some years later. The Mallas of Pāvā and Kusinārā formed a closely allied independent republic.

dn16:1.4.7“I have heard that, sir.”

dn16:1.4.8“As long as the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.

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dn16:1.4.9Ānanda, have you heard that the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the ancient Vajjian traditions as they have been decreed?”The “ancient Vajjian traditions” (porāṇe vajjidhamme) would have been established with the founding of the Vajji Federation some centuries earlier, which ensured that the members of the federation would have a voice in the Licchavi-dominated union. Compare with the “ancient traditions of the brahmins” (porāṇā brāhmaṇadhammā at AN5.191 and Snp2.7), the falling away from which is said to be the cause of Brahmanical decline. Similarly, the Buddha elsewhere scolds the Vajjis for their indulgence (AN5.143), suggesting that the decline may have already set in.

dn16:1.4.10“I have heard that, sir.”

dn16:1.4.11“As long as the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the ancient Vajjian traditions as they have been decreed, they can expect growth, not decline.

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dn16:1.4.12Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to?”

dn16:1.4.13“I have heard that, sir.”

dn16:1.4.14“As long as the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to, they can expect growth, not decline.

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dn16:1.4.15Ānanda, have you heard that the Vajjis don’t forcibly abduct the women or girls of the clans and make them live with them?”This advocates for legal protection for women from sexual violence.
For various legal regulations regarding women and sex, see Kauṭilya’s Arthaśāstra 12.

dn16:1.4.16“I have heard that, sir.”

dn16:1.4.17“As long as the Vajjis don’t forcibly abduct the women or girls of the clans and make them live with them, they can expect growth, not decline.

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dn16:1.4.18Ānanda, 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?”The Buddha will stay at several of these shrines later in this discourse. They were sacred groves, maintained by the people in reverence for the powerful spirits of nature.
“Spirit-offerings” is bali.
The commentary explains “inner or outer” as inside or outside the town.

dn16:1.4.19“I have heard that, sir.”

dn16:1.4.20“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.

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dn16:1.4.21Ānanda, 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?”It is an old Indian belief that the presence of holy persons provides a kind of umbrella effect that protects the realm.

dn16:1.4.22“I have heard that, sir.”

dn16:1.4.23“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.”

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dn16:1.5.1Then the Buddha said to Vassakāra, “Brahmin, this one time I was staying near Vesālī at the Sārandada Shrine.This event is recorded at AN7.21, where the Buddha addresses the Licchavis. That chapter of the Aṅguttara mostly consists of the teachings found here presented as separate suttas.
The Sārandada shrine was short walk from Vesālī (AN5.143). There I taught the Vajjis these seven principles that prevent decline.There is a certain tension here: the Buddha taught these principles to the Vajjis, one of which is that the Vajjis should not adopt new decrees. It seems that a “decree” (paññatta) is more like constitutional law, whereas a “principle” (dhamma) is more like a behavioral guideline. 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.”

dn16:1.5.5When the Buddha had spoken, Vassakāra said to him, “Worthy 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 bribery or by sowing dissension.Upalāpana is used a number of times in the Vinaya, where it always has the sense of giving someone something to get them to do what you want. It has the same sense at SN3.25, where an enemy king may be bribed with gold from the royal treasury.
The commentary says that Vassakāra himself was assigned with the task of weakening the Vajjis in this way. Well, now, worthy Gotama, I must go. I have many duties, and much to do.”

dn16:1.5.10“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

dn16:1.6.1Soon 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.”There were several monasteries and hermitages around Rājagaha (Khandhaka 2).

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dn16:1.6.3“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.”

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dn16:1.6.5Then 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.Also at AN7.23. Listen and apply your mind well, I will speak.”

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dn16:1.6.9“Yes, sir,” they replied. The Buddha said this:

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dn16:1.6.11“As long as the mendicants meet frequently and have many meetings, they can expect growth, not decline.This especially refers to the fortnightly uposatha. Despite the dangers faced in the rugged hills around Rājagaha (Khandhaka 2), the Buddha insisted that all monks of the locality attended the uposatha (Khandhaka 2).

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dn16:1.6.12As long as the mendicants meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.The Buddha encouraged the mendicants to recite the Dhamma in harmony (MN103), to resolve issues in harmony (MN104), and on the uposatha to recite and train in the pātimokkha in harmony (Bhikkhu Adhikaraṇa-Samathās).

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dn16:1.6.13As 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.Picking up from the similar injunction to the Vajjis, this kicks off a long narrative arc that binds together the Buddha’s invitation to abolish the minor rules below with the bad monk Subhadda’s seizing on the Buddha’s death as an excuse to give up the rules, which was the direct motivation for the First Council (DN16 = Khandhaka 21), at the end of which the Sangha agreed not to abolish any rules, a decision that was affirmed a century later at the Second Council (Khandhaka 22).

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dn16:1.6.14As 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.The nature of seniority in the Saṅgha is often misunderstood. There is no “hierarchy” (literally “rule of priests”) in the sense of power-based relationships: no monastic has the authority to command another monk or nun. Seniority is owed respect, not obedience.

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dn16:1.6.15As long as the mendicants don’t fall under the sway of arisen craving for future lives, they can expect growth, not decline.This stands in place of the injunction against sexual violence, both principles being concerned with the harmful effects of desire.

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dn16:1.6.16As long as the mendicants take care to live in wilderness lodgings, they can expect growth, not decline.This stands in place of the injunction to maintain the shrines, where mendicants would frequently stay.

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dn16:1.6.17As 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.This stands in place of the injunction to look after arahants.

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dn16:1.6.18As 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.

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dn16:1.7.1I will teach you seven more principles that prevent decline. …Also at AN7.24.

dn16:1.7.4As long as the mendicants don’t relish work, loving it and liking to relish it, they can expect growth, not decline.“Work” is kamma, which especially means “building work”. Of course it is essential to do work, but one should not get too caught up in it. The Buddha did not believe that working hard was ennobling in and of itself.

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dn16:1.7.5As long as they don’t relish talk …

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dn16:1.7.6sleep …

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dn16:1.7.7company …

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dn16:1.7.8they don’t have corrupt wishes, falling under the sway of corrupt wishes …“Corrupt wishes” (pāpicchā) is defined as when a faithless person wishes to be known as faithful, or person otherwise lacking good qualities wishes to be known as having them (AN10.23).

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dn16:1.7.9they don’t have bad friends, companions, and associates …

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dn16:1.7.10they don’t stop half-way after achieving some trifling distinction, they can expect growth, not decline.This item and the preceding two were the downfall of Devadatta (Iti89).

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dn16:1.8.1As 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.

dn16:1.8.2I will teach you seven more principles that prevent decline. …Also at AN7.25. 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.

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dn16:1.8.11I will teach you seven more principles that prevent decline. …Also at AN7.26.

dn16:1.9.1As long as the mendicants develop the awakening factors of mindfulness … investigation of principles … energy … rapture … tranquility … immersion … equanimity, they can expect growth, not decline.

dn16:1.10.1As 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.

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dn16:1.10.2I will teach you seven more principles that prevent decline. …As at AN7.27. These “perceptions” are all meditation practices which are described at AN10.60.

dn16:1.10.5As long as the mendicants develop the perceptions of impermanence … not-self … ugliness … drawbacks … giving up … fading away … cessation, they can expect growth, not decline.

dn16:1.10.12As 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.

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dn16:1.11.1I will teach you six principles that prevent decline. …These six principles are found in several places, but they are not elsewhere called “principles that prevent decline”; for example at AN6.11 they are called “warm-hearted qualities” (dhammā sāraṇīyā). At AN6.22, however, a different six qualities are called “principles that prevent decline”: not relishing work, talk, sleep, and company, being easy to admonish, and having good friends.

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dn16:1.11.4As 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.

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dn16:1.11.7As long as the mendicants share without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions, they can expect growth, not decline.

dn16:1.11.8As long as the mendicants live according to the precepts shared with their spiritual companions, both in public and in private—such precepts as are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion—they can expect growth, not decline.

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dn16:1.11.9As long as the mendicants live according to the view shared with their spiritual companions, both in public and in private—the view that is noble and emancipating, and delivers one who practices it to the complete end of suffering—they can expect growth, not decline.This is the right view of the noble eightfold path, in other words, the four noble truths.

dn16:1.11.10As 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.”

dn16:1.12.1And while staying there at the Vulture’s Peak the Buddha often gave this Dhamma talk to the mendicants:This epitome of the Dhamma is repeated eight times in this discourse, summarizing the teachings in the Gradual Training. It is not found in this exact form elsewhere.

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dn16:1.12.2“Such is ethics, such is immersion, such is wisdom. When immersion is imbued with ethics it’s very fruitful and beneficial.“Imbued” (paribhāvita) as a mother hen imbues her eggs with warmth by sitting on them (AN7.71). See also SN55.21. 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.”Some editions add diṭṭhāsava (“defilement of views”), but since that appears to be a late interpolation I follow the Mahāsaṅgīti in omitting it.

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dn16:1.13.1When the Buddha had stayed in Rājagaha as long as he pleased, he addressed Venerable Ānanda, “Come, Ānanda, let’s go to Ambalaṭṭhikā.”This is the same rest-house at which the Buddha sojourned on his way from Rājagaha to Nāḷandā in the Brahmajālasutta (DN1).

dn16:1.13.3“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:

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dn16:1.14.3“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.”

dn16:1.15.1When the Buddha had stayed in Ambalaṭṭhikā as long as he pleased, he addressed Venerable Ānanda, “Come, Ānanda, let’s go to Nāḷandā.”

dn16:1.15.3“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

dn16:1.16.1Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him,This was apparently the last time that the Buddha met Sāriputta. This encounter is recorded in an independent sutta at SN47.12 and expanded into a long discourse at DN28. The Saṁyutta follows this meeting with the record of Sāriputta’s passing at SN47.13, and then the lament for the absence of both Sāriputta and Moggallāna at SN47.14 . For some reason these events were omitted from the present discourse, even though they fit well thematically. “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.”

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dn16:1.16.4“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.’

dn16:1.16.7What 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?”

dn16:1.16.9“No, sir.”

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dn16:1.16.10“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?”

dn16:1.16.12“No, sir.”

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dn16:1.16.13“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 qualities, or such wisdom, or such meditation, or such freedom?”

dn16:1.16.15“No, sir.”

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dn16:1.16.16“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?”

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dn16:1.17.1“Sir, though I don’t comprehend the minds of Buddhas past, future, and present, still I understand this by inference from the teaching.As at DN14, inference (anvaya) is regarded as a valid form of knowledge. The Buddha himself is said to rely on inference using the same simile at AN10.95. See SN12.33 and notes for discussion.

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.’

dn16:1.17.8In 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 awaken to the supreme perfect awakening.’”

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dn16:1.18.1And while staying at Nāḷandā, too, the Buddha often gave this Dhamma talk to the mendicants:

dn16:1.18.2“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.”

5. The Drawbacks of Unethical Conduct

dn16:1.19.1When the Buddha had stayed in Nāḷandā as long as he pleased, he addressed Venerable Ānanda, “Come, Ānanda, let’s go to Pāṭali Village.”This is modern Patna. In this account we see how it was developed from the simple riverside village of Pāṭaligāma to the citadel of Pāṭaliputta. Ajātasattu ultimately moved the capital of Magadha from the defensively-postured Rājagaha surrounded by hills to this trading center on open waters. Under Ashoka it became one of the greatest cities of the ancient world. It was named after the pāṭalī tree (Stereospermum chelonoides), known as patala in Hindi.

dn16:1.19.3“Yes, sir,” Ānanda replied. Then the Buddha together with a large Saṅgha of mendicants arrived at Pāṭali Village.

dn16:1.20.1The 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 with silence.

dn16:1.21.1Then, knowing that the Buddha had consented, the lay followers of Pāṭali Village got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went to the guest house, where they spread carpets all over, prepared seats, set up a water jar, and placed an oil lamp. Then they went back to the Buddha, bowed, stood to one side, and told him of their preparations, saying: “Please, sir, come at your convenience.”

dn16:1.22.1In 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.

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dn16:1.23.1Then the Buddha addressed them:

dn16:1.23.2“Householders, there are these five drawbacks for an unethical person because of their failure in ethics.Also at AN 5.213, Ud8.6, DN33, and Khandhaka 1. What five?

dn16:1.23.4Firstly, an unethical person loses great wealth on account of negligence.The Buddha begins with the things most obvious and pertinent to the audience. This is the first drawback for an unethical person because of their failure in ethics.

dn16:1.23.6Furthermore, an unethical person gets a bad reputation. This is the second drawback.

dn16:1.23.8Furthermore, 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.

dn16:1.23.10Furthermore, an unethical person feels lost when they die.Bewildered by fear and regret. This is the fourth drawback.

dn16:1.23.12Furthermore, 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.

dn16:1.23.14These are the five drawbacks for an unethical person because of their failure in ethics.

6. The Benefits of Ethical Conduct

dn16:1.24.1There are these five benefits for an ethical person because of their accomplishment in ethics. What five?

dn16:1.24.3Firstly, an ethical person gains great wealth on account of diligence. This is the first benefit.

dn16:1.24.5Furthermore, an ethical person gets a good reputation. This is the second benefit.

dn16:1.24.7Furthermore, 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.

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dn16:1.24.9Furthermore, an ethical person dies not feeling lost. This is the fourth benefit.

dn16:1.24.11Furthermore, 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.

dn16:1.24.13These are the five benefits for an ethical person because of their accomplishment in ethics.”

dn16:1.25.1The Buddha spent much of the night educating, encouraging, firing up, and inspiring the lay followers of Pāṭali Village with a Dhamma talk. Then he dismissed them,

“The night is getting late, householders. Please go at your convenience.”

dn16:1.25.3“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.Suññāgāra normally means an “empty dwelling”, but here the commentary describes it as a curtained-off cubicle.

7. Building a Citadel

dn16:1.26.1Now at that time the Magadhan ministers Sunidha and Vassakāra were building a citadel at Pāṭali Village to keep the Vajjis out.Vassakāra was no dawdler, as he preceded the Buddha to Pāṭaligāma. And not long after, he returned to Rājagaha to build more fortifications there (MN108).
Nagara here means “citadel, fortress”, not “city”. It has the same sense as pura. The construction is defensive and may well have begun before Ajātasattu began thinking of invading. At that time thousands of deities were taking possession of building sites in Pāṭali Village.The relation between deities and building sites (vatthu) appears only in this passage in the early texts (repeated at Ud8.6 and Khandhaka 1). Divination and geomancy (vatthuvijjā) for building sites is said to be a wrong livelihood at DN1.

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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.

dn16:1.27.3With clairvoyance that is purified and superhuman, the Buddha saw those deities taking possession of building sites in Pāṭali Village.

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The Buddha rose at the crack of dawn and addressed Ānanda, “Ānanda, who is building a citadel at Pāṭali Village?”

dn16:1.27.6“Sir, the Magadhan ministers Sunidha and Vassakāra are building a citadel to keep the Vajjis out.”

dn16:1.28.1“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.

As far as the civilized region extends, as far as the trading zone extends, this will be the chief city: the Pāṭaliputta trade center.From this point, later texts always refer to Pāṭaliputta, but the reason for the change of name from Pāṭaligāma is not explained in the commentary. Putta is a suffix indicating the people of a certain clan or place, so pāṭaliputta means “a person from Pāṭalī (village)” or as we might say, “Pāṭalian”. As the city became well known and its identity as a village receded, it must have become known as the “city of the Pāṭaliputtas” and hence simply Pāṭaliputta. Compare the uses of ñātika below.
The commentary explains that puṭabhedanaṁ refers to the “opening of packages”, signifying that it was a center of trade. This usage is attested as late as the 13th century Jain Vividhatīrthakalpa of Jinaprabhasūri.
“Civilized region” is ariyaṁ āyatanaṁ, the cultural region defined by use of the Ariyaka language (cf. AN6.96, Ud8.6 and note to DN26). But Pāṭaliputta will face three threats: from fire, flood, and dissension.”Excavations reveal that Pāṭaliputta was constructed of wood, so the danger of fire was real. It is situated on a low-lying flood plain of the Ganges, so flooding would also have been an obvious danger. As for dissension (mithubheda), Vassakāra had indicated that this was a means of bringing down the Vajjis, so it would seem that kamma was lying in wait for them.

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dn16:1.29.1Then 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 the worthy Gotama together with the mendicant Saṅgha please accept today’s meal from me?” The Buddha consented with silence.

dn16:1.30.1Then, knowing that the Buddha had consented, they went to their own guest house, where they had delicious fresh and cooked foods prepared. Then they had the Buddha informed of the time, saying, “It’s time, worthy Gotama, the meal is ready.”

dn16:1.30.3Then 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 delicious fresh and cooked foods.

When the Buddha had eaten and washed his hand and bowl, Sunidha and Vassakāra took a low seat and sat to one side.

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dn16:1.31.1The Buddha expressed his appreciation with these verses:This is the anumodanā recited for the meal offering. Other examples are found at Snp3.7 = MN92, SN55.26 and Khandhaka 1.
It is worth noting that no early anomodanā uses the imperative verb form -tu signifying giving a blessing (eg. bhavatu sabbamaṅgalaṁ, “may all blessings be”). They strictly use the indicative -ti to teach cause and effect: if you do this, that happens.

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dn16:1.31.14When the Buddha had expressed his appreciation to Sunidha and Vassakāra with these verses, he got up from his seat and left.

dn16:1.32.1Sunidha and Vassakāra followed behind the Buddha, thinking, “The gate through which the ascetic Gotama exits today shall be named the Gotama Gate. The ford at which he crosses the Ganges River shall be named the Gotama Ford.”The “ford” (tittha) is symbolic; those who forge a path to salvation are called titthakara, such as the six leading ascetics of DN2. Today there is a 5.7 km bridge at this crossing, which is appropriately called the Mahatma Gandhi Setu.

dn16:1.32.4Then the gate through which the Buddha exited was named the Gotama Gate.

dn16:1.32.5Then the Buddha came to the Ganges River.

dn16:1.33.1Now 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.“Dinghy” translates uḷumpa. 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.In this stock phrase, we sometimes find paccuṭṭhāsi (“landed”) and sometimes pāturahosi (“reappeared”).

dn16:1.34.1He saw all those humans wanting to cross over.

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Knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

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The first recitation section.

8. Talk on the Noble Truths

dn16:2.1.1Then the Buddha said to Venerable Ānanda, “Come, Ānanda, let’s go to the village of Koṭi.”Koṭigāma lay a short distance from the Ganges. The Buddha’s stay here must therefore have followed the events of SN47.14 at Ukkacelā on the Vajjian bank of the Ganges, where he laments the passing of Sāriputta and Moggallāna. He would have heard of Sāriputta’s passing before then, while on the road from Nāḷandā to Pāṭaligāma, even though that is implausibly said to have happened at Sāvatthī (SN47.13).

dn16:2.1.3“Yes, sir,” Ānanda replied. Then the Buddha together with a large Saṅgha of mendicants arrived at the village of Koṭi, and stayed there.

dn16:2.2.1There he addressed the mendicants:Also at SN56.21.

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dn16:2.2.2“Mendicants, due to not understanding and not penetrating four noble truths, both you and I have wandered and transmigrated for such a very long time.

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What four?

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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’ll be no more future lives.”

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dn16:2.3.1That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

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dn16:2.4.1And while staying at the village of Koṭi, too, the Buddha often gave this Dhamma talk to the mendicants:

dn16:2.4.2“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 Ñātika

dn16:2.5.1When the Buddha had stayed in the village of Koṭi as long as he pleased, he said to Ānanda, “Come, Ānanda, let’s go to the land of the Ñātikas.”Ñātika (also spelled nātika, or nādika; Sanskrit jñātṛka; Prākrit nāyika) was the clan to which the Jain leader Mahāvīra (called Nāṭaputta, i.e. Ñātiputta) belonged. Here it is unusually spelled in plural, which means “the land of the Ñātika clan”.

dn16:2.5.3“Yes, sir,” Ānanda replied. Then the Buddha together with a large Saṅgha of mendicants arrived in the land of the Ñātikas, where he stayed in the brick house at Ñātika.Here Ñātika is in singular and appears to be the name of a town. Thus Ñātika is first of all a name of a clan, then the land they live in, then their chief town.
Over a millennium previously, the Indus Valley Civilization had built cities of fired brick with standardized size and construction methods, but in the Buddha’s day most buildings were wood. This is the only brick building mentioned in the suttas; brick construction is also discussed in the Vinaya.

dn16:2.6.1Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him,

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“Sir, the monk named Sāḷha has passed away in Ñātika. Where has he been reborn in his next life?It is unprecedented to discuss the spiritual destinies of an entire town like this. Normally this question is only asked when specific individuals known to the Buddha have passed away. Likely the passage was created in the wake of the passing of Mahāvīra to show that even his own people were enthusiastic Buddhists. This portion of the text is also found at SN55.8.

The nun named Nandā, the layman named Sudatta, and the laywoman named Sujātā have passed away in Ñātika. Where have they been reborn in the next life?SN55.9 inserts another series on a monk, nun, layman, and laywoman all called Asoka.

The laymen named Kakkaṭa,This portion of the text is at SN55.10. I spell names consistently with there. Kaḷibha, Nikata, Kaṭissaha, Tuṭṭha, Santuṭṭha, Bhadda, and Subhadda have passed away in Ñātika. Where have they been reborn in the next life?”

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dn16:2.7.1“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.

dn16:2.7.2The 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.

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dn16:2.7.3The 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.

dn16:2.7.4The laywoman Sujātā had ended three fetters. She’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

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dn16:2.7.5The laymen Kakkaṭa, Kaḷibha, Nikata, Kaṭissaha, Tuṭṭha, Santuṭṭha, Bhadda, 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.The suttas consistently depict lay folk as attaining the third stage of awakening, non-return, but not the highest stage of arahantship, except in rare cases on the deathbed. The tradition extended this by saying that if a lay person becomes an arahant, they must ordain or die that day, but this is not supported in the early texts. The point is not whether you receive an ordination, but whether you let go of attachments.

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dn16:2.7.13Over fifty laymen in Ñātika have passed away having ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world.

dn16:2.7.14More than ninety laymen in Ñātika have passed away having ended three fetters, and weakened greed, hate, and delusion. They’re once-returners, who will come back to this world once only, then make an end of suffering.

dn16:2.7.15More than five hundred laymen in Ñātika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening.The commentary to the Saṁyutta attributes the large number of deaths to a recent plague (ahivātaroga, “viper’s breath disease”). This deadly contagion was known to kill off entire families (Khandhaka 1). According to the commentaries, the same disease once afflicted Vesālī, prompting the teaching of the Ratanasutta (Snp 2.1, Khuddapatha 6).

10. The Mirror of the Teaching

dn16:2.8.1It’s no wonder 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.

dn16:2.8.3So 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:Mirrors are for doing makeup (DN1) or admiring oneself (MN77), which a mendicant should not do (Khandhaka 15). In the Dhamma a mirror is for self-reflection (MN61), while the mind is purified like polishing a mirror (AN3.70). ‘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.’

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dn16:2.9.1And what is that mirror of the teaching?The four principles that follow are elsewhere identified as four factors of stream-entry (AN9.27). At SN12.41, understanding of dependent origination is included.

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dn16:2.9.3It’s when a noble disciple has experiential confidence in the Buddha:“Experiential” is avecca, literally “having undergone”. “Experiential confidence” is the faith of a stream-enterer, who has seen for themselves.

‘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 Buddha as a teacher because they have followed his path and realized the results that he speaks of.

dn16:2.9.5They have experiential confidence in the teaching:

‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’A stream-enterer has direct experience of the four noble truths, so they have confirmed that the teaching is indeed realizable in this very life.

dn16:2.9.7They have experiential confidence in the Saṅgha:

‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’The suttas distinguish between two senses of Saṅgha. The “mendicant Saṅgha” (bhikkhusaṅgha) is the conventional community of monks and nuns. The “Saṅgha of disciples” (sāvakasaṅgha) is classified as fourfold according to the stages of awakening: stream-entry, once-return, non-return, and perfection. Each of these stages is further subdivided into those of the path who are practicing for realization and those of the fruit who have realized. These are referred to as “noble disciples”, four of the path and four of the fruit, making eight individuals in total.

dn16:2.9.9And 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 entails keeping the five precepts at a minimum.

dn16:2.9.10This is that mirror of the teaching.”

dn16:2.10.1And while staying there in Ñātika the Buddha often gave this Dhamma talk to the mendicants:

dn16:2.10.2“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.”

dn16:2.11.1When the Buddha had stayed in Ñātika as long as he pleased, he addressed Venerable Ānanda, “Come, Ānanda, let’s go to Vesālī.”

dn16:2.11.3“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.Ambapālī means “protector of mangoes”. Here the text just says she had a “grove”, but it is identified as a mango grove below.

dn16:2.12.1There the Buddha addressed the mendicants:

dn16:2.12.2“Mendicants, a mendicant should live mindful and aware.In some versions, the Buddha is said to have taught the monks mindfulness in anticipation of the arrival of the beautiful courtesan. This is my instruction to you.

dn16:2.12.4And how is a mendicant mindful?In the Gradual Training the mendicant “establishes mindfulness” to begin meditation. Here this practice is expanded, and in DN22 it is expanded even further. It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.The locative idiom kāye kāyānupassī indicates that the meditator focuses on a particular aspect of body contemplation, such as observing the breath, awareness of the body parts, or reflection on the four elements.
“Rid of desire and aversion for the world” refers to clearing the mind through the previous practice of sense restraint. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.Dhammā here refers to the “principles” of cause and effect and the four noble truths which are understood by reflecting on the psychology of meditation itself. In this context dhammā does not mean “mental objects” or “phenomena” or “mental qualities”. That’s how a mendicant is mindful.

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dn16:2.13.1And 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

dn16:2.14.1Ambapālī the courtesan heard that the Buddha had arrived and was staying in her mango grove.A gaṇikā was a trained entertainer and escort whose company commanded a high fee (Khandhaka 8 verse 1). It was a respected position, as we see the city guild of Rājagaha, with King Bimbisāra’s blessing, appoint the young woman Sālavatī in a similar position (Khandhaka 8 verse 3).

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.

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dn16:2.14.5Then she said to the Buddha, “Sir, may the Buddha together with the mendicant Saṅgha please accept tomorrow’s meal from me.” The Buddha consented with 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.

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dn16:2.15.1The 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.The text spends more time on the Vajjis’ appearance than on Ambapālī’s. At Therigatha 15 the nun Isidāsī recalls how she used to do the makeup for her husband every day, like his own personal beautician.

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dn16:2.16.1Then Ambapālī the courtesan collided with those Licchavi youths, axle to axle, wheel to wheel, yoke to yoke.There are various reading for paṭivaṭṭesi. The commentary glosses with pahari (“struck, collided”). The Licchavis said to her, “What, you wench Ambapālī, are you doing colliding with us axle to axle, wheel to wheel, yoke to yoke?”The derogatory indeclinable vocative je is otherwise used of the “naughty maid” Kāḷī at MN21. “Wench” is a term meant to insult on the basis of servitude or promiscuity, so it seems appropriate. The Licchavis are not distinguishing themselves here; given their youth, wealth, licentiousness, and evident familiarity with Ambapālī, it seems safe to conclude that they had been her clients.

dn16:2.16.4“Well, masters, it’s because I’ve invited the Buddha for tomorrow’s meal together with the mendicant Saṅgha.”

dn16:2.16.5“Wench, give us that meal for a hundred thousand!”

dn16:2.16.6“Masters, even if you were to give me Vesālī with her provinces, I still wouldn’t give that meal to you.”Dassatha is second future plural of dadāti. The Vinaya parallel at Khandhaka 6 uses optative forms instead.
“With provinces” is sāhāraṁ (literally “with food”, commentary: sajanapadaṁ) refers to the holdings around the city that supplied food and other necessities.

dn16:2.16.7Then the Licchavis snapped their fingers, saying, “We’ve been beaten by the aunty! We’ve been beaten by the aunty!”Despite the context, ambakā has no etymological relation to amba (“mango”) but is a term for “woman, mother”, used here as a play on words.

Then they continued on to Ambapālī’s mango grove.

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dn16:2.17.1The 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!”

dn16:2.18.1The 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.

dn16:2.18.3Then they said to the Buddha, “Sir, may the Buddha together with the mendicant Saṅgha please accept tomorrow’s meal from us.”

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dn16:2.18.5Then the Buddha said to the Licchavis, “I have already accepted tomorrow’s meal from Ambapālī the courtesan.”

dn16:2.18.7Then the Licchavis snapped their fingers, saying, “We’ve been beaten by the aunty! We’ve been beaten by the aunty!”

dn16:2.18.9And 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.

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dn16:2.19.1And when the night had passed Ambapālī had delicious fresh and cooked foods prepared in her own park. Then she had the Buddha informed of the time, saying, “Sir, it’s time. The meal is ready.”

dn16:2.19.3Then 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 delicious fresh and cooked foods.

dn16:2.19.5When 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.”This demonstrates that a woman of Ambapālī’s profession could own land and control significant resources.

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dn16:2.19.8The Buddha accepted the park.An ārāma is a tended and pleasant ground, a “park”. Here it has previously been referred to as “grove” (vana) and “mango grove”. Usually in the suttas, however, it is a name for a place where monastics live. In English, monastics don’t live in parks, they live in monasteries. So once a place has been dedicated for the Saṅgha, I translate ārāma as “monastery”.

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dn16:2.19.9Then the Buddha educated, encouraged, fired up, and inspired her with a Dhamma talk, after which he got up from his seat and left.

dn16:2.20.1And while staying at Vesālī, too, the Buddha often gave this Dhamma talk to the mendicants:

dn16:2.20.2“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

dn16:2.21.1When the Buddha had stayed in Ambapālī’s mango grove as long as he pleased, he addressed Venerable Ānanda, “Come, Ānanda, let’s go to the little village of Beluva.”Pali texts waver between beluva (“wood-apple”) and veḷuva (from veḷuvant, “full of bamboo”).

dn16:2.21.3“Yes, sir,” Ānanda replied. Then the Buddha together with a large Saṅgha of mendicants arrived at the little village of Beluva, and stayed there.

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dn16:2.22.1There the Buddha addressed the mendicants:

“Mendicants, please enter the rainy season residence with whatever friends or acquaintances you have around Vesālī.The Buddha was travelling with a large retinue, which could become burdensome on a small village if they were to stay the three months of the rains residence. The texts note several monasteries and places to stay around Vesālī. I’ll commence the rainy season residence right here in the little village of Beluva.”

dn16:2.22.4“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.

dn16:2.23.1After 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 be fully extinguished before informing my supporters and taking leave of the mendicant Saṅgha.Here upaṭṭhāka refers to the lay devotees.
Apaloketi (“take leave”) also has a literal sense of “glance back”; both senses are found in this sutta. Why don’t I forcefully suppress this illness, stabilize the life force, and live on?”“Life force” is jīvitasaṅkhāra whereas below we find āyusaṅkhāra (DN16). They are evidently synonyms; The Paṭisambhidāmagga 1.6:4.3 refers to the three jīvitasaṅkhāras from MN43, but there the text has āyusaṅkhāra. Saṅkhāra could be interpreted here either as “volition” (“will to live”) or as “life force” (i.e. the vital energy that sustains life). Elsewhere, however, āyusaṅkhāra clearly means “life force” (SN20.6, MN43).

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dn16:2.24.1So that is what he did. Then the Buddha’s illness died down.

dn16:2.24.3Soon 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 be fully extinguished without bringing something up regarding the Saṅgha of mendicants.”Previously the Buddha had spoken of “taking leave” of the Saṅgha, but here something more specific is meant. Udāharati is typically used when a previously-mentioned matter (often unpleasant) is “brought up”, as at the monastic procedures for confession or invitation to admonish. Ānanda is implying that there is some unfinished disciplinary business that needs attention. Despite the Buddha’s response, he did in fact go on to make a number of statements and rulings.

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dn16:2.25.1“But what could the mendicant Saṅgha expect from me, Ānanda?For forty-five years he had been teaching and supporting the community. I’ve taught the Dhamma without making any distinction between secret and public teachings.A principle not followed by some contemporary Buddhist schools that harbor “secret teachings”.

The Realized One doesn’t have the closed fist of a tutor when it comes to the teachings.“Closed fist of a tutor” is ācariyamuṭṭhi. Compare Bṛhadāraṇyaka Upaniṣad 6.2.4: “I have taught you all that I know.” If there’s anyone who thinks: ‘I shall lead the mendicant Saṅgha,’ or ‘the Saṅgha of mendicants is meant for me,’ let them bring something up regarding the Saṅgha. But the Realized One doesn’t think like this, so why should he bring something up regarding the Saṅgha?Pariharissāmi needs careful parsing with regard to tenses. The general meaning is to “carry about” or “maintain, nurture”. The Buddha elsewhere said that he “leads” the Saṅgha (DN26: pariharāmi). When the Buddha was about to go on retreat, Moggallāna said that he and Sāriputta “shall lead” (pariharissāmi), to which the Buddha said they “should lead” (MN67: parihareyyaṁ). Devadatta, on the other hand, ensured his downfall when he determined that he “shall lead” the Saṅgha, having taken over from the Buddha (AN5.100). Thus the future tense indicates the determination to lead. But at this point, the Buddha’s mind is already set on letting go. He is not saying that no-one should lead the Saṅgha, but that it is up to whoever leads it to address the issues.

dn16:2.25.9I’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 old cart is kept going by a rope,The reading and derivation of veṭhamissakena are unclear. As a form of violence we find veṭhamissena at Theragatha 2.12, notably also in instrumental. Veṭha means “twist, strap, turban”. Missa means “mixed” or “plaited” (Bhikkhu Saṅghādisesa 2). Thus it probably refers to a kind of strong twisted material used to tie or bind, i.e. rope. in the same way, the Realized One’s body is kept going as if by a rope.Compare Rig Veda 8.48.5: “As leather binds a chariot, soma knits my joints together.” Bṛhadāraṇyaka Upaniṣad 4.3.35 compares the labored breathing of one near death with the creaking of a heavily-laden cart. Śatapatha Brāhmaṇa 13.2.7.8 says a handsome cart is well-finished with ropes. Indian carts were bound with ropes down to modern times.

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.The suttas say little about this signless (animitta) meditation. Its defining characteristic is that consciousness does not “follow after signs” (nimittānusāri viññāṇaṁ, eg. AN6.13). This is explained in MN138 as not being distracted or affected by the features of sense impressions, as the “signs” are created by greed, hate, and delusion (MN43). The mental unification (ekattaṁ) based on this practice is listed after the form (and formless) jhānas, so it is very advanced. It is nonetheless a conditioned state (MN121), so it is possible that a mendicant might fall from it and disrobe (AN6.60). However it may also be used to describe the meditation of an arahant (SN41.7). It is clear from MN121 that the six senses are still functioning, unlike in deep serenity meditations. It seems that in such a state, the Buddha was able to function normally while seeing through the pain in his body.

dn16:2.26.1So 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.This central theme of the Buddha’s teaching—that each of us is responsible for our own salvation—becomes even more important as the Buddha’s days grow short.

And how does a mendicant do this?

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It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure 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.

dn16:2.26.8Whether 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.”Read tama(t)agge with tama as superlative, literally “at the peak of the best”.

The second recitation section.

13. An Obvious Hint

dn16:3.1.1Then 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.This detail is often mentioned in texts of the Sarvāstivāda school, but rarely in Pali. Let’s go to the Cāpāla Shrine for the day’s meditation.”

dn16:3.1.5“Yes, sir,” replied Ānanda. Taking his sitting cloth he followed behind the Buddha.

dn16:3.2.1Then 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.

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dn16:3.2.3The Buddha said to him:

“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Shrines are all lovely.

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dn16:3.3.1Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.Normally kappa as a period of time means “eon”, but the late canonical texts Kathāvatthu and Milindapañha argue that it means the “lifespan”, an interpretation followed by the commentaries. Support for this comes from DN26, which says that “long life” for a mendicant is the four bases of psychic power which enable you to remain for the kappa. Here it is surely talking about a full lifespan. Underlying this is the idea that in different epochs the “proper lifespan” varies; in the Buddha’s day it was one hundred years (DN14). We can resolve the problem if we read kappa here, not as a period of time, but as “proper, fitting”, i.e. the “proper” lifespan of a hundred years. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.”

dn16:3.4.1But 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 proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.Here Ānanda’s mind is “as if” possessed (yathā), but in the Vinaya yathā is missing: he is possessed (Khandhaka 1). Remember, Ānanda is telling this story about himself.

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dn16:3.5.1For a second time …

And for a third time, the Buddha said to Ānanda: “Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla 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 for the proper lifespan 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 for the proper lifespan or what’s left of it.”

dn16:3.5.6But 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 proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.

dn16:3.6.1Then the Buddha got up and said to Venerable Ānanda, “Go now, Ānanda, at your convenience.”

dn16:3.6.4“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

dn16:3.7.1And then, not long after Ānanda had left, Māra the Wicked went up to the Buddha, stood to one side, and said to him:Māra is the Buddhist deity of death, sex, and delusion; his aim is to trap beings in transmigration. He appears in many guises, both real and metaphorical, throughout the canon, but this sequence is his only direct appearance in the Dīghanikāya. Here he feigns compassion, urging the Buddha to find his final peace; but he has an ulterior motive, for with the Buddha’s passing Māra’s job will be much easier.

dn16:3.7.2“Sir, may the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.Parinibbāna means “extinguishment”, as of a flame. Here it appears as both noun (“extinguishment”) and verb (“become extinguished”). It is not a particularly difficult term to translate. Linguistically it has nothing to do with “attachment”, so renderings such as “unbinding” are untenable. It should be translated rather than just keeping “Nibbāna”, not least because English resists verbifying adopted words, resulting in such constructions as “enter Nibbāna”, which reifies it in a way that the Pali does not.

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Sir, you once made this statement:

‘Wicked One, I shall not be fully extinguished until I have monk disciples who are competent, educated, assured, learned, have memorized the teachings, and practice in line with the teachings. Not until they practice properly, living in line with the teaching. Not until they’ve learned their tradition, and explain, teach, assert, establish, disclose, analyze, and make it clear. Not until they can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.’Māra is citing the Buddha’s words for his own purpose. The Pali tradition does not say when this encounter took place, but the Sanskrit Sarvāstivāda Catuṣparisatsūtra places it shortly after the Buddha’s awakening.

dn16:3.8.1Today you do have such monk disciples. May the Blessed One now be fully extinguished!

May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.

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dn16:3.8.3Sir, you once made this statement: ‘Wicked One, I shall not be fully extinguished until I have nun disciples who are competent, educated, assured, learned …’This passage makes it clear that it was the Buddha’s intention from the beginning to establish an order of nuns (bhikkhunī).

dn16:3.8.5Today you do have such nun disciples. May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.

dn16:3.8.7Sir, you once made this statement: ‘Wicked One, I shall not be fully extinguished until I have layman disciples who are competent, educated, assured, learned …’

dn16:3.8.9Today you do have such layman disciples. May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.

dn16:3.8.11Sir, you once made this statement: ‘Wicked One, I shall not be fully extinguished until I have laywoman disciples who are competent, educated, assured, learned …’

dn16:3.8.13Today you do have such laywoman disciples. May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.

dn16:3.8.15Sir, you once made this statement: ‘Wicked One, I will not be fully extinguished until my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’

dn16:3.8.17Today your spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans. May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.”

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dn16:3.9.1When this was said, the Buddha said to Māra,

“Relax, Wicked One. The full extinguishment of the Realized One will be soon.This passage is the narrative inverse of the occasion when Brahmā begged the Buddha to teach (SN6.1, etc.). Throughout, the sutta artfully preserves a degree of narrative ambiguity. Here it almost appears as if the Buddha assents to passing away because of Māra’s request, although his intent was clear earlier. Māra’s reasoning, moreover, is based on the Buddha’s own words. Three months from now the Realized One will be fully extinguished.”It seems that at this point, the Buddha is still spending the rains in Beluva village, from where he would sometimes go to nearby Vesālī for alms, or to a local shrine for meditation. He left Vesālī only after holding a meeting for all the Saṅgha, which probably signified the completion of the rains. If this reasoning is correct—and the text is not explicit—then he made this statement during the rains retreat. If, however, this reasoning is incorrect and we are already after the rains, it could not have been long after. Thus it is probably September/October, meaning that the final extinguishment was to take place in December/January. This conflicts with the tradition of ascribing his final extinguishment to the full moon of Vesak, in May.

15. Surrendering the Life Force

dn16:3.10.1So at the Cāpāla Shrine the Buddha, mindful and aware, surrendered the life force.The Cāpāla shrine is unknown outside of this context. The Udāna commentary says that it was named after the yakkha who formerly lived there. Now, cāpalla means “fickleness, propensity to tremble” and is from the same root as earth-“quake” (bhumicāla; capala = pacala via metathesis). It is no great leap to cāpāla. If this is correct, it suggests that the shrine was dedicated to an earth spirit who commanded earthquakes; a fitting setting for the events to follow. When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.Northern India lies in the shadow of the seismically active Alpide Belt, so the occurrence of earthquakes is realistic even if the causes are not scientific.

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

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16. The Causes of Earthquakes

dn16:3.11.1Then 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?”

dn16:3.12.1Then 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?”

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dn16:3.13.1“Ānanda, there are these eight causes and reasons for a great earthquake. What eight?

dn16:3.13.3This 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.So far as it goes, this is a naturalistic explanation. The “water element” has the quality of softening, while the “air element” is traditionally understood as “movement”. Thus in modern terms this means, “When underground forces disturb a region of instability.” This is the first cause and reason for a great earthquake.

dn16:3.14.1Furthermore, 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.The might of ascetics was legendary in ancient India (eg. MN56). The meditation described here might be compared with the “dimensions of mastery” below. This is the second cause and reason for a great earthquake.

dn16:3.15.1Furthermore, 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.At DN14 and MN123 it is, rather, the entire galaxy that trembles, perhaps indicating that the enhanced miracle is a later development. This is the third cause and reason for a great earthquake.

dn16:3.16.1Furthermore, 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.

dn16:3.17.1Furthermore, when the Realized One awakens to the supreme perfect awakening, the earth shakes and rocks and trembles.There are many accounts of the Buddha’s awakening in the suttas, but none, so far as I know, that mention an earthquake. This is the fifth cause and reason for a great earthquake.

dn16:3.18.1Furthermore, when the Realized One rolls forth the supreme Wheel of Dhamma, the earth shakes and rocks and trembles.See SN56.11. This is the sixth cause and reason for a great earthquake.

dn16:3.19.1Furthermore, 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.

dn16:3.20.1Furthermore, when the Realized One becomes fully extinguished in the element of extinguishment with no residue, the earth shakes and rocks and trembles.This refers to the Buddha’s death. The Pali here uses both nibbāna and parinibbāna. Sometimes it is said that nibbāna is the attainment of arahantship, while parinibbāna is the death of an arahant, but this distinction is not consistently applied in the suttas.
Regarding nibbānadhātuyā (“the element of extinguishment”), in Pali the case is ambiguous. It is sometimes translated “by means of” or “through”, which assumes the instrumental; but the Sanskrit is nirvāṇadhātau, which must be locative. This is the eighth cause and reason for a great earthquake.

dn16:3.20.3These are the eight causes and reasons for a great earthquake.

17. Eight Assemblies

dn16:3.21.1There are, Ānanda, these eight assemblies.As at AN8.69. The following series of “eight things” seems arbitrarily inserted here and breaks the flow of the narrative. They are absent from the Sanskrit Sarvāstivāda text edited by Waldschmidt, which goes directly to the conversation where Ānanda realizes that the Buddha is going to die. 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 divinities.These “assemblies” were formal deliberative meetings, not just gatherings. Thus “householders” here does not mean “lay folk” in apposition to “ascetics”; rather it means “home owners”. Some of these assemblies are depicted or alluded to in the Dīghanikāya. At DN6, brahmins assemble in Vesālī; while at DN3, Ambaṭṭha speaks of an assembly of Sakyans, who were aristocrats. At DN18, we get a glimpse of the proceedings at a meeting of the gods of the thirty-three.

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dn16:3.22.1I 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?’There do not appear to be any records of this happening in the early texts, although that is perhaps to be expected. It does feel out of character for the Buddha, as normally he is very up front. The commentary says that this ruse was adopted so the Buddha could plant subtle seeds (vāsanā) for the future. At Kena Upaniṣad 3, Brahma appears to the gods and tests them, but they do not know him.

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dn16:3.23.1I 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 … divinities. 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?’

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dn16:3.23.17These are the eight assemblies.

18. Eight Dimensions of Mastery

dn16:3.24.1Ānanda, there are these eight dimensions of mastery.These are another way of describing the different experiences of jhāna. Also at AN8.65, AN10.29, DN33, DN34, and MN77. What eight?

dn16:3.25.1Perceiving form internally, someone sees forms externally, limited, both pretty and ugly.“Perceiving form (rūpa) internally” refers to someone developing meditation based on an aspect of their own body, such as the breath or the parts of the body. The “forms” (rūpā) seen externally are the lights or other meditation phenomena that today are usually called nimitta. An “ugly” form is the mental image that arises in such contemplations as the parts of the body. A “beautiful” image arises from practices such as mindfulness of breathing. Mastering them, they perceive: ‘I know and see.’ This is the first dimension of mastery.

dn16:3.26.1Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the second dimension of mastery.

dn16:3.27.1Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly.“Not perceiving form internally” refers to meditations such as the external elements, or the decaying of another’s body. Mastering them, they perceive: ‘I know and see.’ This is the third dimension of mastery.

dn16:3.28.1Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the fourth dimension of mastery.

dn16:3.29.1Not perceiving form internally, someone sees forms externally that are blue, with blue color and blue appearance.This is the meditation where one contemplates an external color, either a prepared disk or a natural phenomena such as the sky or a flower, which eventually gives rise to a “counterpart” image. Today such meditations are called kasiṇa following the Visuddhimagga, but in the early texts kasiṇa means “totality” and refers rather to the state of samādhi that results. They’re like a flax flower that’s blue, with blue color and blue appearance. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color and blue appearance. In the same way, not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance. Mastering them, they perceive: ‘I know and see.’ This is the fifth dimension of mastery.

dn16:3.30.1Not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance. They’re like a champak flower that’s yellow, with yellow color and yellow appearance. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color and yellow appearance. In the same way, not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance. Mastering them, they perceive: ‘I know and see.’ This is the sixth dimension of mastery.

dn16:3.31.1Not perceiving form internally, someone sees forms externally that are red, with red color and red appearance. They’re like a scarlet mallow flower that’s red, with red color and red appearance. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color and red appearance. In the same way, not perceiving form internally, someone sees forms externally that are red, with red color and red appearance. Mastering them, they perceive: ‘I know and see.’ This is the seventh dimension of mastery.

dn16:3.32.1Not perceiving form internally, someone sees forms externally that are white, with white color and white appearance. They’re like the morning star that’s white, with white color and white appearance. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color and white appearance. In the same way, not perceiving form internally, someone sees forms externally that are white, with white color and white appearance. Mastering them, they perceive: ‘I know and see.’ This is the eighth dimension of mastery.

dn16:3.32.6These are the eight dimensions of mastery.

19. The Eight Liberations

dn16:3.33.1Ānanda, there are these eight liberations.Already encountered at DN15. What eight?

dn16:3.33.3Having physical form, they see forms. This is the first liberation.

dn16:3.33.5Not perceiving form internally, they see forms externally. This is the second liberation.

dn16:3.33.7They’re focused only on beauty. This is the third liberation.

dn16:3.33.9Going totally beyond perceptions of form, with the disappearance 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.

dn16:3.33.11Going 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.

dn16:3.33.13Going 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.

dn16:3.33.15Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. This is the seventh liberation.

dn16:3.33.17Going 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.

dn16:3.33.19These are the eight liberations.

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dn16:3.34.1Ānanda, this one time, when I was first awakened, I was staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River. Then Māra the wicked approached me, stood to one side, and said:

‘Sir, may the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.’ When he had spoken, I said to Māra:

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dn16:3.35.1‘Wicked One, I shall not be fully extinguished until I have monk disciples … nun disciples … layman disciples … laywoman disciples who are competent, educated, assured, learned.

dn16:3.35.5I shall not be fully extinguished until my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’

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dn16:3.36.1Today, 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.

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dn16:3.37.1When he had spoken, I said to Māra: ‘Relax, Wicked One. The full extinguishment of the Realized One will be soon. Three months from now the Realized One will be fully extinguished.’ So today, just now at the Cāpāla Shrine, mindful and aware, I surrendered the life force.”

20. The Appeal of Ānanda

dn16:3.38.1When he said this, Venerable Ānanda said to the Buddha, “Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.”

dn16:3.38.3“Enough now, Ānanda. Do not beg the Realized One. Now is not the time to beg the Realized One.”

dn16:3.39.1For a second time … For a third time, Ānanda said to the Buddha, “Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.”

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dn16:3.39.4“Ānanda, do you have faith in the Realized One’s awakening?”

dn16:3.39.5“Yes, sir.”

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dn16:3.39.6“Then why do you keep pressing me up to the third time?”

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dn16:3.40.1“Sir, I have heard and learned this in the presence of the Buddha:Note that this is the idiom that Ānanda uses when directly quoting 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 for the proper lifespan 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 for the proper lifespan or what’s left of it.’”

dn16:3.40.4“Do you have faith, Ānanda?”

dn16:3.40.5“Yes, sir.”

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dn16:3.40.6“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 proper lifespan, or what’s left of it.“Misdeed” is dukkaṭaṁ. This term is familiar as the most minor class of offences in the Vinaya. Here we see an informal use of the term as something that has been wrongly done, rather than a legal violation. It is used in a similar way by Mahākassapa at the First Council, who accuses Ānanda of several misdeeds. As a legal term, dukkaṭa is late; the category of offences is not found in the Vinayas of the Mahāsaṅghika group of schools, which use vinayatikkrama for a similar idea.

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.

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dn16:3.41.1Ānanda, this one time I was staying near Rājagaha, on the Vulture’s Peak Mountain.The Buddha goes on to list multiple places where he hinted to Ānanda, but the only record of such a conversation is at the Cāpāla shrine. 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 for the proper lifespan 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 for the proper lifespan or what’s left of it.’

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 proper lifespan, 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.

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dn16:3.42.1Ānanda, this one time I was staying right there near Rājagaha, at the Gotama banyan tree …The following group of places are all near Rājagaha, and collectively illustrate the variety of dwellings and environs enjoyed by the mendicants practicing there.
The Gotama banyan tree-shrine is mentioned only here. Gotama is a common name, and this shrine does not appear to have any connection with the Buddha. at Bandit’s Cliff …A cliff from which bandits were tossed as a means of execution. in the Sattapaṇṇi cave on the slopes of Vebhāra …The Sanskrit form is Vaibhāra or Vaihāra. The Pali tradition says the First Council was held near the entrance to this cave (Dīpavaṁsa 4.19, Mahāvaṁsa 3.19, Samantapāsādikā Paṭhamamahāsaṅgītikathā). The Vinayas all agree that it was at Rājagaha, but traditions vary as to the exact location. at the Black Rock on the slopes of Isigili …A large open area where Jains did their penances but it is most famous as the place the monks Godhika (SN4.23) and Vakkali took their lives (SN22.87). in the Cool Grove, under the Snake’s Hood Grotto …Mentioned several times in the suttas as a pleasant place to meditate, it is notable as the site of the conversion of the Buddha’s chief layman disciple Anāthapiṇḍika (SN10.8). But the most famous event there was when the Buddha moderated the monk Soṇa’s excessive striving (AN6.55). in the Hot Springs Monastery …The hot springs near Rājagaha were a popular place for monks to bathe, so much so that they prompted a rule ensuring that the monks did not monopolize the springs (Bhikkhu Pācittiya 57). They are still in use and just as popular as ever. in the Bamboo Grove, the squirrels’ feeding ground …A personal gift of King Bimbisāra, this was the first permanent monastery offered to the Buddha and his Saṅgha (Khandhaka 1). in Jīvaka’s mango grove … in the Maddakucchi deer park …Mahākappina stayed here and the Buddha rested there when his foot was first injured, apparently by Devadatta, before Jīvaka offered his mango grove (SN1.38, SN4.13).

dn16:3.43.1And 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 for the proper lifespan or what’s left of it.’ 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 proper lifespan, or what’s left of it.

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dn16:3.45.1Ānanda, this one time I was staying right here near Vesālī, at the Udena Shrine …The following group of places are all in the Vajjian country near Vesālī. Whereas the varied sites around Rājagaha reflect the rugged terrain there, at Vesālī all the sites are tree-shrines, as the surrounding land is flat. DN24 indicates where they lay relative to Vesālī; the Udena shrine was to the east, and the next three to the south, west, and north respectively.
Udena is an epithet of the “arising” sun (Rig Veda 1.48.7), although here it may have the sense “prosperity”. at the Gotamaka Shrine …Named after the local yakkha, to whom offerings would have been made. It could get cold enough to snow, prompting the Buddha to lay down a rule permitting three robes. A short but galaxy-shaking discourse was once taught there (AN3.125). at the Seven Maidens Shrine …The Pali has amba (“mango”) and ambaka (“maiden”) as variants. The commentary supports the latter, saying it was named for seven legendary princesses of Varanasi in the time of Buddha Kassapa, all of whom went on to become great disciples of our Buddha. I made this translation on the small island of Qimei off the south coast of Taiwan, where there is a shrine to the “seven maidens” who gave the island its name. Stories of “seven maidens” are widespread in myth and folklore all over the world, including Aboriginal Dreamtime stories. The archetype descends from the constellation known in English as Pleiades and in Sanskrit as Kṛttikā. Since there are six main visible stars in the cluster today, the stories often tell of how the youngest of the seven sisters was lost. In the Buddhist telling this is Visākhā, the only sister not to become an arahant in this life. at the Many Sons Shrine …This was, obviously, a fertility shrine. at the Sārandada Shrine …Previously mentioned as the place where the seven principles of non-decline were taught to the Licchavis. The meaning of Sārandada is obscure and variants profligate, but it might be derived from the Munda word sara, “funeral pyre”. The commentary says it was taken over from an old shrine to a yakkha of that name. and just now, today at the Cāpāla Shrine. There I said to you: ‘Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Shrines are all lovely.

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Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.

The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’

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 proper lifespan, or what’s left of it, saying:

‘Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.’

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dn16:3.47.7If 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.

dn16:3.48.1Did 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 categorically stated:

‘The full extinguishment of the Realized One will be soon. Three months from now the Realized One will be fully 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.“Take back” is paccāvamissati, which has several variants. It occurs in Jatakas 69 and 509, where it is the opposite of vamati, to “expel, vomit”.

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dn16:3.48.8Come, Ānanda, let’s go to the Great Wood, the hall with the peaked roof.”This was the major Saṅgha residence near Vesālī. The Great Wood, according to the commentary, stretched as far as the Himalayas. Later tradition says that a town should have three woods: a “great wood” for wilderness (mahāvana); a “prosperity wood” for resources (sirivana); and an “ascetic wood” for spiritual practice (tapovana).

dn16:3.48.9“Yes, sir,” Ānanda replied.

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dn16:3.49.1So 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.”Compare the earlier request to gather all the mendicants around Rājagaha.

dn16:3.49.3“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.”

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dn16:3.50.1Then the Buddha went to the assembly hall, where he sat on the seat spread out and addressed the mendicants:

dn16:3.50.3“So, mendicants, having carefully memorized those things I have taught you from my direct knowledge, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.Memorization was considered an essential basis for learning. In similar passages, we also find the injunction to “recite” the teachings, thus authorizing the recitation of the Buddha’s teachings after his death, which was later formalized in the Councils (saṅgīti).

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And what are those things I have taught from my direct knowledge?

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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 sets of practices later called the 37 bodhiyapakkhiyā dhammā, the “wings to awakening”. Here they are presented as an essential summary of the Buddha’s teachings. They form the backbone of the final book of the Saṁyuttanikāya, the Maggavagga (or Mahāvagga). It is likely that the Buddha was referring to the earliest recension of this text. They are found as a summary of the Buddha’s teachings at DN29, MN103, MN104, and AN8.19 = Ud5.5.

dn16:3.51.1These are the things I have taught from my direct knowledge. Having carefully memorized them, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.”

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dn16:3.51.2Then the Buddha said to the mendicants:

dn16:3.51.3“Come now, mendicants, I say to you all: ‘Conditions fall apart. Persist with diligence.’This is perhaps the briefest summary possible of the Buddha’s teaching. The world as it is, and all the beings in it, are created and sustained through conditions. Since the conditions that sustain them are finite, the conditioned phenomena are also finite and must come to an end. Reflecting on this gives rise to gratitude for the life we have and the opportunities it grants us, and determination to live and practice dedicated to the realization of the unconditioned, Nibbana. The full extinguishment of the Realized One will be soon. Three months from now the Realized One will be fully extinguished.”

dn16:3.51.7That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

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The third recitation section.

21. The Elephant Look

dn16:4.1.1Then 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 to gaze back at Vesālī, the way that elephants do. He said to Venerable Ānanda:Nāgāpalokitaṁ is the “elephant look”. There is a similar Sanskrit term siṁhāvalokana, the “lion look”, said to be the slow glance back that a lion makes as he leaves his kill. There is a nuance in meaning here, because while apalokana literally means to “look back”, it is used in the sense to “take leave” before setting out on a journey. “Ānanda, this will be the last time the Realized One sees Vesālī. Come, Ānanda, let’s go to Wares Village.”Bhaṇḍagāma, where bhaṇḍa means “wares”; it must have been a trading post. It seems the villages in this passage were named after their chief economic activity, so I translate them to highlight this pragmatic system.

dn16:4.1.5“Yes, sir,” Ānanda replied.

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dn16:4.2.1Then the Buddha together with a large Saṅgha of mendicants arrived at Wares Village, and stayed there.

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There the Buddha addressed the mendicants:

dn16:4.2.4“Mendicants, due to not understanding and not penetrating four things, both you and I have wandered and transmigrated for such a very long time.

What four?

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Noble ethics,This four also found at AN4.1 and AN7.66. 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’ll be no more future lives.”

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dn16:4.3.1That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

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dn16:4.4.1And while staying there, too, he often gave this Dhamma talk to the mendicants:

dn16:4.4.2“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

dn16:4.5.1When the Buddha had stayed in Wares Village as long as he pleased, he addressed Ānanda, “Come, Ānanda, let’s go to Elephant Village.”…Hatthigāma, probably a village which specialized in training elephants.

dn16:4.5.3“Let’s go to Mango Village.”…Ambagāma.

dn16:4.5.4“Let’s go to Black Plum Village.”…Jambugāma.

dn16:4.5.5“Let’s go to Bhoga City.”Departing from the economic naming scheme, here bhoga does not mean “wealth”. Rather, the Bhogas were one of the clans of the Vajji Federation.

dn16:4.6.1“Yes, sir,” Ānanda replied. Then the Buddha together with a large Saṅgha of mendicants arrived at Bhoga City, where he stayed at the Ānanda Shrine.

dn16:4.7.2There the Buddha addressed the mendicants: “Mendicants, I will teach you the four great references.“Great references” is mahāpadesa; also at AN4.180. A different set of four mahāpadesas are in the Vinaya and which provide criteria by which mendicants may judge what is and is not allowable. Listen and apply your mind well, I will speak.”

dn16:4.7.5“Yes, sir,” they replied. The Buddha said this:

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dn16:4.8.1“Take a mendicant who says: ‘Reverend, I have heard and learned this in the presence of the Buddha:The phrase used in the suttas when reporting a teaching heard directly from the Buddha. this is the teaching, this is the training, this is the Teacher’s instruction.’Dhamma, vinaya, and satthusāsana are used in the suttas in the general sense of the entirety of the Buddha’s teachings. In his advice to Mahāpajāpatī (AN8.53) and Upāli (AN7.83), they are said to be whatever conforms with letting go. A stream-enterer who is a lay person is grounded in them (AN6.16). They are more frequent in the Vinaya, being used as a general qualifier of a legitimate legal procedure (Bhikkhu Pācittiya 63). Due to this, the fact that there are three items, and the fact that dhamma and sutta are different words, we should not take dhamma and vinaya here as equivalent to sutta and vinaya below. Rather, they are a general claim to authenticity and do not specify particular texts. You should neither approve nor dismiss that mendicant’s statement.As at MN112, DN29, and AN4.180. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.It is tempting to assume that sutta here means the Suttapiṭaka and vinaya means the Vinayapiṭaka, or at least an earlier version of these texts; but this is not supported by tradition. The late canonical Netti explains sutta as “the four noble truths” and vinaya as “the removal of greed, hate, and delusion”. The commentaries discuss many interpretations; ultimately they agree with the Netti for vinaya, but say sutta means the entire Tipiṭaka. I think the Netti is correct: teachings should “fit in” with the four noble truths (like other footprints fit in to an elephant’s footprint, MN 28), and they should “be exhibited” in that the results of practice should be apparent (sandiṭṭhika).
“Memorize” (uggahetvā), because in an oral tradition a text is not learned until it is known by heart; such claims must be taken seriously.
“Fit into” is osāreti or otāreti per AN4.180; the two words have a similar meaning, “to flow down into”.

If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:The text has ca (“and”) rather than vā (“or”), which would be expected if they were to be found in one or other textual collection. This is urging that any teaching fits in with the fundamental principles of the four noble truths, and is effective in removing defilements. ‘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 do fit in the discourse and are exhibited in the training, 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.The Pali text appears to say that one should remember the mahāpadesa, whereas the Sanskrit clearly says one should remember the passage (ayaṁ dharmo’yaṁ vinaya idaṁ śāstuḥ śāsanam iti viditvā dhārayitavyāḥ). It seems as if this pattern should underlie the Pali too, for if the passage is false, one “should reject it” (chaḍḍeyyātha). In the case of a correct passage we should expect a parallel injunction that one “should remember it” (dhāreyyātha). But if this applies to the mahāpadesa there is no such injunction. Thus it seems as if the Sanskrit is correct here and the Pali corrupt. I restore it by reversing the order of the phrases.

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dn16:4.9.1Take another mendicant who says: ‘In such-and-such monastery lives a Saṅgha with seniors and leaders.Each of the four references is a little less solid than the previous. Here one hasn’t heard from the Buddha, but from the Saṅgha. The fact that one hears it from the Saṅgha implies a kind of formal group recitation such as a saṅgīti or “council”. I’ve heard and learned this in the presence of that Saṅgha: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that mendicant’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.

If they do not fit in the discourse and are not exhibited in the training, 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 do fit in the discourse and are exhibited in the training, 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.

dn16:4.10.1Take another mendicant who says: ‘In such-and-such monastery there are several senior mendicants who are very learned, inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines.Now one learns not from a unified Saṅgha, but from several learned elders. This is a stock description of learned mendicants (eg. AN3.20).
“Inheritors of the heritage” is āgatāgamā, where āgama means “what has come down”, namely the scriptural heritage. Āgama is a synonym for nikāya in the sense of “collection of scripture”.
The “outlines” (mātikā, literally “matrix”) are the summary outlines of topics that served as seeds for the development of Abhidhamma. This sutta features one of the earliest of such lists, the 37 path factors that the Buddha “taught from his own direct knowledge”. These serve as outline for the section on the path in the Saṁyutta, from where they were adopted in various Abhidhamma texts such as the Vibhaṅga. I’ve heard and learned this in the presence of those senior mendicants: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that mendicant’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they do not fit in the discourse and are not exhibited in the training, 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 do fit in the discourse and are exhibited in the training, 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.

dn16:4.11.1Take another mendicant who says: ‘In such-and-such monastery there is a single senior mendicant who is very learned, an inheritor of the heritage, who has memorized the teachings, the monastic law, and the outlines.Finally the testimony of a single mendicant, which is the weakest of all. Nonetheless, the procedure is the same. I’ve heard and learned this in the presence of that senior mendicant: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that mendicant’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.

If they do not fit in the discourse and are not exhibited in the training, 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 do fit in the discourse and are exhibited in the training, 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.

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dn16:4.11.15These are the four great references.”The parallel at AN4.180 omits dhāreyyāthā, which I take to be the correct reading. The Pali text appears to say that one should remember the mahāpadesa, whereas the Sanskrit clearly says one should remember the passage (ayaṁ dharmo’yaṁ vinaya idaṁ śāstuḥ śāsanam iti viditvā dhārayitavyāḥ). It seems as if this pattern should underlie the Pali too, for if the passage is false, one “should reject it” (chaḍḍeyyātha). In the case of a correct passage we should expect a parallel injunction that one “should remember it” (dhāreyyātha). But if this applies to the mahāpadesa there is no such injunction. Thus it seems as if the Sanskrit is correct here and the Pali corrupt. I restore it by reversing the order of the phrases..

dn16:4.12.1And while staying at the Ānanda Shrine, too, the Buddha often gave this Dhamma talk to the mendicants:

dn16:4.12.2“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

dn16:4.13.1When the Buddha had stayed in Bhoga City as long as he pleased, he addressed Ānanda, “Come, Ānanda, let’s go to Pāvā.”Pāvā, a town of the Mallas, has more significance for this narrative than appears at first sight. It was, according to Buddhist texts, the place where Mahāvīra had recently died, plunging the Jains into chaos. (The Jains, however, say this was another Pāvā, east of Nāḷandā.) Pāvā became associated with especially ascetic monks: thirty Pāvā monks became awakened on hearing a particularly strong discourse (SN15.13); Mahākassapa heard the news of the Buddha’s passing at Pāvā; and monks from Pāvā allied with monks of “Avanti and the south” arguing for strict Vinaya in the Second Council (Kd 1:1.7.11).

dn16:4.13.3“Yes, sir,” Ānanda replied. Then the Buddha together with a large Saṅgha of mendicants arrived at Pāvā,This passage also at Ud8.5. where he stayed in Cunda the smith’s mango grove.Cunda was apparently a metal-worker, which was an advanced form of technological craftsmanship.

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dn16:4.14.1Cunda 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.This is, according to the commentary, preserved as the other discourse taught to Cunda, which deals with proper asceticism (Snp1.5). Then Cunda said to the Buddha, “Sir, may the Buddha together with the mendicant Saṅgha please accept tomorrow’s meal from me.”

The Buddha consented with silence. 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.

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dn16:4.17.1And when the night had passed Cunda had delicious fresh and cooked foods prepared in his own home, and plenty of pork on the turn. Then he had the Buddha informed of the time, saying,The exact meaning of sūkaramaddava is unclear. Sūkara is “pig”, but some Chinese translations suggest the sense “mushroom”; and it is true that there are several names of plants or plant dishes that begin with sūkara or other animals. At Dhp377, flowers are described as maddava, meaning “overripe, withering on the vine”. It is a common practice to allow meat to sit for a while to become tender and “high” for extra flavor when cooked. But this can lead to a proliferation of dangerous bacteria unless properly cooked, and such seems to have been the case here. In any case, this disputed term is marginal in a consideration of meat-eating in early Buddhism, which is discussed more fully elsewhere. “Sir, it’s time. The meal is ready.”

dn16:4.18.1Then 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.If the Buddha knew the meal was dangerous, why ask to be served it? This is even more striking in light of the fact that it is a Vinaya offence to request fine food, including meat, and nowhere else is such a request recorded (Bhikkhu Pācittiya 39). Such narrative ambiguities serve to escalate a sense of wonder. And serve the mendicant Saṅgha with the other foods.”

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dn16:4.18.5“Yes, sir,” replied Cunda, and did as he was asked.

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dn16:4.19.1Then the Buddha addressed Cunda,

“Cunda, any pork on the turn that’s left over, you should bury it in a pit. I don’t see anyone in this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—who could properly digest it except for the Realized One.”

dn16:4.19.4“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.

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dn16:4.20.1After the Buddha had eaten Cunda’s meal, he fell severely ill with bloody dysentery, struck by dreadful pains, close to death.The Buddha’s illness is sometimes diagnosed as mesenteric infarction. The Buddha’s body rejects the world of conditioned existence entirely. But he endured unbothered, with mindfulness and situational awareness. Then he addressed Ānanda, “Come, Ānanda, let’s go to Kusinārā.”

dn16:4.20.5“Yes, sir,” Ānanda replied.

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24. Bringing a Drink

dn16:4.21.1Then 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.”The saṅghāṭi (“outer robe” or “cloak”) is double-layered, and served both for warmth and as bedding. The Buddha has not recovered fully from his illness.

dn16:4.21.3“Yes, sir,” replied Ānanda, and did as he was asked. The Buddha sat on the seat spread out.

dn16:4.22.1When he was seated he said to Venerable Ānanda, “Please, Ānanda, fetch me some water. I am thirsty and will drink.”The Buddha was an exemplary patient. He did not complain, but made his needs known clearly to his carer.

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dn16:4.22.3When 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 Kakudhā river is not far away, with clear, sweet, cool water, clean, with smooth banks, delightful. There the Buddha can drink and cool his limbs.”It would seem that, since the Buddha was enduring his illness without complaint and with dignity, Ānanda did not fully realize how weak he has become.

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dn16:4.23.1For a second time, the Buddha asked Ānanda for a drink, and for a second time Ānanda suggested going to the Kakudhā river.

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dn16:4.24.1And for a third time, the Buddha said to Ānanda, “Please, Ānanda, fetch me some water. I am thirsty and will drink.”

dn16:4.24.3“Yes, sir,” replied Ānanda. Taking his bowl he went to the river.The bowl (patta) was used both for eating and drinking. 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.

dn16:4.25.1Then Ānanda thought, “Oh lord, how incredible, how 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

dn16:4.26.1Now at that time Pukkusa the Malla, a disciple of Āḷāra Kālāma, was traveling along the road from Kusinārā to Pāvā.Pukkusa is not elsewhere mentioned. The reference to Āḷāra Kālāma recalls the narrative of the bodhisatta’s practices before awakening. There are several details that indicate the stories of the first part and the last part of the Buddha’s life were unified by such callbacks. We meet the Malla clan later on. 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.

dn16:4.27.1Once 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 beside Āḷāra Kālāma.Niśraya in the sense of “near” occurs at Śatapathabrāhmaṇa 3.1.2.17. Then a certain person coming behind those carts went up to Āḷāra Kālāma and said to him:

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‘Sir, didn’t you see the five hundred carts pass by?’In deep meditation the senses cease to function.

dn16:4.27.5‘No, friend, I didn’t see them.’

dn16:4.27.6‘But sir, didn’t you hear a sound?’

dn16:4.27.7‘No, friend, I didn’t hear a sound.’

dn16:4.27.8‘But sir, were you asleep?’

dn16:4.27.9‘No, friend, I wasn’t asleep.’

dn16:4.27.10‘But sir, were you conscious?’

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dn16:4.27.11‘Yes, friend.’

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‘So, sir, while conscious and awake you neither saw nor heard a sound as five hundred carts passed by right beside you? Why sir, even your outer robe is covered with dust!’As were Mahāpajāpatī’s limbs (AN8.51).

dn16:4.27.14‘Yes, friend.’

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dn16:4.27.15Then that person thought: ‘Oh lord, how incredible, how 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.”

dn16:4.28.1“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 the heavens are raining and pouring, lightning’s flashing, and thunder’s cracking?”

dn16:4.29.1“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 the heavens are raining and pouring, lightning’s flashing, and thunder’s cracking!”

dn16:4.30.1“This one time, Pukkusa, I was staying near Ātumā in a threshing-hut. At that time the heavens were raining and pouring, lightning was flashing, and thunder was cracking. And not far from the threshing-hut two farmers who were brothers were killed, as well as four oxen. Then a large crowd came from Ātumā to the place where that happened.

dn16:4.31.1Now 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?’

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dn16:4.32.2‘Just now, sir, the heavens were raining and pouring, lightning was flashing, and thunder was cracking. And two farmers who were brothers were killed, as well as four oxen. Then this crowd gathered here. But sir, where were you?’

dn16:4.32.5‘I was right here, friend.’

dn16:4.32.6‘But sir, did you see?’

dn16:4.32.7‘No, friend, I didn’t see anything.’

dn16:4.32.8‘But sir, didn’t you hear a sound?’

dn16:4.32.9‘No, friend, I didn’t hear a sound.’

dn16:4.32.10‘But sir, were you asleep?’

dn16:4.32.11‘No, friend, I wasn’t asleep.’

dn16:4.32.12‘But sir, were you conscious?’

dn16:4.32.13‘Yes, friend.’

dn16:4.32.14‘So, sir, while conscious and awake you neither saw nor heard a sound as the heavens were raining and pouring, lightning was flashing, and thunder was cracking?’

dn16:4.32.15‘Yes, friend.’

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dn16:4.33.1Then that person thought: ‘Oh lord, how incredible, how 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 the heavens were 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.”

dn16:4.34.1When 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 clear 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.”

dn16:4.35.1Then Pukkusa addressed a certain man, “Please, my man, fetch a pair of ready to wear garments the color of mountain gold.”Siṅgīvaṇṇa, or else siṅgīsuvaṇṇa (AN3.70), is gold from a mountain peak (siṅgī). Kauṭilya mentions a form of gold that is śṛṅgaśūktija, “occurring on mount Śūkti” (Arthaśāstra 2.13.3). The commentary to that passage says it had the color of red arsenic, so it would have been a rose gold color.

dn16:4.35.3“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 mountain gold from me out of sympathy.”

dn16:4.35.6“Well then, Pukkusa, clothe me in one, and Ānanda in the other.”

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dn16:4.35.7“Yes, sir,” replied Pukkusa, and did so.

dn16:4.36.1Then 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.

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dn16:4.37.1Then, not long after Pukkusa had left, Ānanda placed the pair of garments the color of mountain gold by the Buddha’s body. But when placed by 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 mountain gold is placed by the Buddha’s body they seem to lose their sheen.”

dn16:4.37.6“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 awakens to the supreme perfect awakening; and the night he becomes fully extinguished in the element of extinguishment with no residue.Closing the narrative circle with the story of awakening. These are the are two times when the color of the Realized One’s skin becomes extra pure and bright.

dn16:4.38.4Today, 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 Kakudhā River.”

dn16:4.38.6“Yes, sir,” Ānanda replied.

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dn16:4.39.1Then the Buddha together with a large Saṅgha of mendicants went to the Kakudhā 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,The monk Cundaka makes an abrupt appearance here; this is the only mention of this name. The commentary to this passage calls him cunda, while the gloss to the parallel passage at Ud8.5 has cundaka throughout. The diminutive ending -ka is perhaps meant to differentiate him from the smith Cunda. There are various Cundas whose connection is unclear. Mahācunda was one of the great disciples (MN118, AN6.17, MN8), who later brought the Dhamma to the land of the Cetīs (AN6.46, AN10.24). He once stayed with Channa and Sāriputta (MN144, SN35.87); the commentaries say he was in fact Sāriputta’s younger brother. They also identify him with the “novice Cunda” who reported the deaths of Sāriputta (SN47.13) and Mahāvīra (DN29, MN104), explaining that the title “novice” was a nickname that persisted from the time he ordained as a young novice. It is unclear whether the commentaries take the Cundaka of this passage to be the same person, but he is here performing a similar role as carer adjacent to the Buddha’s death. Later there appears a Cūḷacunda in the Therāpadāna. Thus there may have been one person known by different names, or several people whose stories have become conflated. “Please, Cundaka, fold my outer robe in four and spread it out for me. I am tired and will lie down.”

dn16:4.40.1“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.

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dn16:4.42.1Then the Buddha said to Venerable Ānanda:

dn16:4.42.2“Now it may happen, Ānanda, that someone may give rise to regret in Cunda the smith: ‘It’s your loss, respected Cunda, it’s your misfortune, in that the Realized One was fully quenched after eating his last almsmeal from you.’The text addresses Cunda with the respectful āvuso.

You should dispel remorse in Cunda the smith like this: ‘You’re fortunate, respected Cunda, you’re so very fortunate, in that the Realized One was fully quenched 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.Again, the narrative circle.

What two?

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The almsmeal after eating which a Realized One awakens to the supreme perfect awakening; and the almsmeal after eating which he becomes fully extinguished in the element of extinguishment with no residue. These two almsmeal offerings have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings.

dn16:4.42.12You’ve accumulated a deed that leads to long life, beauty, happiness, fame, heaven, and sovereignty.’The text uses āyasmā here for Cunda, as does the Sanskrit, whereas it is normally reserved for mendicants (as below). That’s how you should dispel remorse in Cunda the smith.”

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dn16:4.43.1Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

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The fourth recitation section.

26. The Pair of Sal Trees

dn16:5.1.1Then 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.”Known today as Kushinagar, it is a popular site for pilgrims, with many ancient stupas, Buddha images, and a peaceful park for meditation.

dn16:5.1.3“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.”

dn16:5.1.6“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.Normally when the Buddha lies down, his mind is focused on getting up. But now he knows that he will not rise again.

dn16:5.2.1Now at that time the twin sal trees were in full blossom with flowers out of season.Sal trees blossom in April/May. This detail agrees with the Buddha’s final extinguishment in December/January, rather than in May (Vesak) as is currently celebrated. 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 midair in honor of the Realized One. And heavenly choirs sang in midair in honor of the Realized One.

dn16:5.3.1Then the Buddha pointed out to Ānanda what was happening, adding: “That’s not the full extent of 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.This calls back to the description of the fourfold assembly in the Māra section above. So Ānanda, you should train like this: ‘We shall practice in line with the teachings, practicing properly, living in line with the teaching.’”This kind of narrative elevation is characteristic of the Buddha’s teaching. He did not try to deny or eliminate any belief in the miraculous, or in the power of devotion, but rather to show that such things were of limited worth compared with practice.

27. The Monk Upavāna

dn16:5.4.1Now at that time Venerable Upavāna was standing in front of the Buddha fanning him.Like Cundaka above, Upavāna shares the duties of an attendant with Ānanda; at DN29 he is also fanning the Buddha. At AN5.166, Ānanda goes to Upavāna for support when he feels he has disappointed the Buddha. Then the Buddha made him move, “Move over, mendicant, don’t stand in front of me.”

dn16:5.4.4Ānanda thought, “This Venerable Upavāna has been the Buddha’s attendant for a long time, close to him, living in his presence.In SN7.13 Upavāna fetched hot water and molasses for the Buddha, an event he remembered in his own verses at Therigatha 2. 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?”

dn16:5.5.1Then Ānanda said to the Buddha, “This Venerable Upavāna 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?”

dn16:5.5.7“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.For this usage of phuṭo, see AN3.56. 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 be 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!’”

dn16:5.6.1“But sir, what kind of deities are you thinking of?”

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dn16:5.6.2“There are, Ānanda, deities—both in space and on the earth—who are aware of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting:Elsewhere, pathavīsaññī refers to those who develop a form of meditation where they are “percipient of earth” (AN10.6). Here, however, it simply means those deities who are aware of events on the ground.
Read chinnaṁpādaṁ viya papatanti. ‘Too soon the Blessed One will be fully extinguished! Too soon the Holy One will be fully extinguished! Too soon the Eye of the World will vanish!’The Buddha as “eye” evokes the common (eg. Rig Veda 1.164.14, 5.40.8, 5.59.5, 10.10.9) Vedic image of the Sun as the “eye of all” (viśvacakṣāḥ, 7.63.1), the “eye” for “eyes to see” (10.158.4), moving as an unaging wheel through the sky (1.164.14). See Snp3.9 = MN98.
Pali has cakkhuṁ loke (“eye in the world”), Sanskrit has cakṣur lokasya (“eye of the world”).

dn16:5.6.6But the deities who are free of desire endure, mindful and aware, thinking: ‘Conditions are impermanent. How could it possibly be otherwise?’”These two reactions—grief and equanimity—are depicted often in Buddhist art and narrative. They stimulated the two poles of development of the Buddhist community. The devotional tradition, feeling the need for an emotional connection with the Teacher, developed art, story, and doctrines to, as it were, keep him alive, resulting in the Jātakas and the Bodhisattva doctrine. A cooler, rational tradition developed a comprehensive system analyzing the impermanence of “conditions”, leading to the Abhidhamma.

28. The Four Inspiring Places

dn16:5.7.1“Previously, sir, when mendicants had completed the rainy season residence in various districts they came to see the Realized One.As for example at MN24. We got to see the esteemed mendicants, and to pay homage to them.Manobhāvanīya is explained in the commentaries as “those who, when seen, cause the mind to grow in what is skillful.” But when the Buddha has passed, we won’t get to see the esteemed mendicants or to pay homage to them.”

dn16:5.8.1“Ānanda, a faithful gentleman should go to see these four inspiring places.These four sites are the primary destinations of modern Buddhist pilgrims in India.
Saṁvejanīya is “stirring, provoking inspiration or urgency” such as when seeing an astonishing, disturbing, or amazing sight. What four?

Thinking: ‘Here the Realized One was born!’—that is an inspiring place.Lumbinī in modern Nepal, which today is a well-maintained and quiet place for devotion and meditation. The site is marked with an Ashokan pillar dated perhaps 150 years after this time. On the pillar is inscribed in Brahmī characters hida bhagavaṁ jāte ti, which is a direct quote in Māgadhī of the Pali phrase here, idha tathāgato jāto ti. (Tathāgata “realized one” is how the Buddha referred to himself, while bhagavā “blessed one” is how his followers referred to him.) This is the oldest direct quote from the early canon preserved in the archaeological record.

Thinking: ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’—that is an inspiring place.Bodhgaya in modern Bihar, which is called Uruvelā in the Pali texts. It is a bustling center for pilgrims from all over the Buddhist world, at the center of which is the great stupa next to the Bodhi tree.

Thinking: ‘Here the supreme Wheel of Dhamma was rolled forth by the Realized One!’—that is an inspiring place.Isipatana is modern Sarnath, in the northern part of Varanasi on the Ganges. In the temple next to the park, the first sermon is recited every night.
Note the passive voice, whereas the parallel at AN4.118 is active.

Thinking: ‘Here the Realized One was fully quenched in the element of extinguishment with no residue!’—that is an inspiring place.The phrase nibbānadhātuyā parinibbuto, “fully quenched in the element of extinguishment” shows how the Pali uses two roots simultaneously for Nibbana. The better-known term, nibbāna (Sanskrit nirvāṇa), is from the root vā (“to blow”), with the basic sense of going out through being deprived of air. The past participle form nibbuta (Sanskrit nirvṛta), from the root var (“to check or restrain”), has the basic sense of freedom from obstacles and constrictions. Generally, the Pali treats nibbuta as the past participle form of nibbāna, and for the most part the difference is purely verbal. Yet I believe the ambiguity is deliberate, as each captures a slightly different nuance of Nibbana. “Quenched” means both to go out like a flame and to be satisfied like a thirst. This positive feel appears in Sanskrit passages using nirvṛta, such as Manusmṛti 1.54, where it describes the blissful absorption of all beings into the great divinity. By using “extinguishment” for nibbāna and “quenched” for nibbuta I hope to express this subtle distinction, or at least to alert the reader that it exists.

These are the four inspiring places that a faithful gentleman should go to see.

dn16:5.8.8Faithful 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 was fully quenched in the element of extinguishment with no residue!’ 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

dn16:5.9.1“Sir, how do we proceed when it comes to females?”This passage is absent from the Sanskrit parallel and it is probably a late interpolation. Ānanda was handsome, and many stories of his encounters with women are preserved, for example at Bhikkhu Pācittiya 41.

dn16:5.9.2“Without looking, Ānanda.”As it stands, this appears to contradict MN152, where the Buddha ridicules the idea that sense restraint implies not seeing. The commentary, however, explains it as not looking at a woman who is standing in the doorway of a monk’s hut, so as not to give rise to lust. Thus it restricts this apparently general rule to an unusually intimate encounter.

dn16:5.9.3“But when looking, how to proceed?”The verb changes from paṭipajjāma (first person plural) to paṭipajjitabbaṁ (future passive participle), a shift that mirrors the following passage regarding the funeral proceedings. There, the shift to future passive participle indicates that the subject is the lay folk who carry out the funeral, whereas here that does not apply. This suggests that this passage has been derived from that later passage.

dn16:5.9.4“Without chatting, Ānanda.”The commentary refers to AN5.55, which speaks of chatting alone in private with a woman, a circumstance also dealt with in Bhikkhu Pācittiya 45.

dn16:5.9.5“But when chatting, how to proceed?”Ānanda does not hesitate to let the Buddha know he has no intention of following his advice.

dn16:5.9.6“Be mindful, Ānanda.”The commentary says, quoting SN35.127, that when a woman has sincere motivations, one should speak while thinking of them as a mother, a sister, or a daughter.

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dn16:5.10.1“Sir, how do we proceed when it comes to the Realized One’s corpse?”“Corpse” is sarīra.

dn16:5.10.2“Don’t get involved in the rites for venerating the Realized One’s corpse, Ānanda.For abyāvaṭā (“don’t get involved”), compare samaṇena bhavitabbaṁ abyāvaṭena (“a monastic shouldn’t get involved” (in domestic matters)) at Bhikkhu Saṅghādisesa 5. Please, Ānanda, you must all strive and practice for your heart’s goal! Meditate diligent, keen, and resolute for your heart’s goal!Read sadatthe (“own goal”) rather than sāratthe (“essential 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.”

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dn16:5.11.1“But sir, how to proceed when it comes to the Realized One’s corpse?”

dn16:5.11.2“Proceed in the same way as they do for the corpse of a wheel-turning monarch.”

dn16:5.11.3“But how do they proceed with a wheel-turning monarch’s corpse?”

dn16:5.11.4“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 aromatics, they cremate the corpse.An iron case was also used for Queen Bhaddā’s body at AN5.50. The second iron case does not “enclose” the first; rather it “crooks” (paṭikujjati) like a lid to “close it up”. They build a monument for the wheel-turning monarch at the crossroads.This is a rare mention of the thūpa (“sepulchral momunent”) that became a major feature of the Buddhist landscape. Buddhist monuments were round in shape, which was apparently a characteristic of the lands around Magadha. Śatapathabrāhmaṇa 13.8.1.5 says that the correct form of such a monument was square, and that round monuments were built by godless “easterners”. That’s how they proceed with a wheel-turning monarch’s corpse.

Proceed in the same way with the Realized One’s corpse.Here the Buddha is said to be explicitly instructing his followers to adopt the building of monuments from the local customs. 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

dn16:5.12.1Ānanda, these four are worthy of a monument. What four?

A Realized One, a perfected one, a fully awakened Buddha;
an independent Buddha;
a disciple of a Realized One;
and a wheel-turning monarch.

dn16:5.12.4And 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.

dn16:5.12.8And for what reason is an independent Buddha worthy of a monument?“Independent Buddhas” are sages who discover the Dhamma and are awakened independently, but who do not themselves go on to found a dispensation or establish a monastic order. Text has paccekasambuddho rather than the usual paccekabuddho. So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that independent Buddha!’ 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 an independent Buddha is worthy of a monument.

dn16:5.12.12And for what reason is a Realized One’s disciple worthy of a monument?This refers to the “eight individuals” who make up the “Saṅgha of disciples”, namely those who have achieved the four stages of awakening and those on the path. 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.

dn16:5.12.16And 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!’In contrast with Ajātasattu. 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.

dn16:5.12.20These four are worthy of a monument.”

31. Ānanda’s Incredible Qualities

dn16:5.13.1Then Venerable Ānanda entered a building, and stood there leaning against the door-jamb and crying,Like Queen Subhaddā, wife of Mahāsudassana, at DN17.
Kapisīsa is door-jamb, not lintel.
For vihāra (“building”) the commentary has “pavillion” (maṇḍalamāla), which may have been a temporary construction for the occasion (compare MN92). “Oh! I’m still only a trainee with work left to do; and my Teacher is about to be fully extinguished, he who is so kind to me!”At this point Ānanda was a stream-enterer.

dn16:5.13.3Then the Buddha said to the mendicants, “Mendicants, where is Ānanda?”

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dn16:5.13.5“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 is about to be fully extinguished, he who is so kind to me!’”

dn16:5.13.7So the Buddha addressed one of the monks, “Please, monk, in my name tell Ānanda that the teacher summons him.”

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dn16:5.13.10“Yes, sir,” that monk replied. He went to Ānanda and said to him,

“Reverend Ānanda, the teacher summons you.”

dn16:5.14.1“Yes, reverend,” Ānanda replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:

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dn16:5.14.2“Enough, Ānanda! Do not grieve, do not lament. Did I not prepare for this when I explained thatWhen admonishing Ānanda, the Buddha first gently but firmly restrains him, then gives words of support and encouragement. 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.The phrase “undivided and limitless” (advayena appamāṇena) normally describes kasiṇa meditation (AN10.25); here it is also found in the Sanskrit: ānanda maitreṇa kāyakarmaṇā hitena sukhenādvayenāpramāṇena. You have done good deeds, Ānanda. Devote yourself to meditation, and you will soon be free of defilements.”On the eve of the First Council—in about six months time—Ānanda devoted himself to meditation and achieved arahantship.

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dn16:5.15.1Then the Buddha said to the mendicants:

dn16:5.15.2“The Buddhas of the past or the future have attendants who are no better than Ānanda is for me.The same is said regarding the chief disciples Sāriputta and Moggallāna at SN47.14 and regarding assemblies of deities at DN20.

Ānanda is astute, he is intelligent. He knows the time for monks, nuns, laymen, laywomen, king’s ministers, monastics of other religions and their disciples to visit the Realized One.Tittha, literally “ford”, is a path to salvation, used as a term for a non-Buddhist “religion”. Titthakara is a “religious founder” (literally “ford-maker”); titthiya is a “monastic of (another) religion” (for example at Bhikkhu Nissaggiya Pācittiya 22); titthiyasāvaka is a “disciple of a monastic of (another) religion”.

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dn16:5.16.1There are these four incredible and amazing things about Ānanda.As at AN 4.130:6.4. Ānanda was in awe of the “incredible and amazing” qualities of the Buddha, and spoke of them often. Here, when Ānanda is at his most vulnerable, the Buddha turns the teaching around, pointing out that Ānanda is incredible and amazing too. 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.

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These are the four incredible and amazing things about Ānanda.

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dn16:5.16.16There are these four incredible and amazing things about a wheel-turning monarch.This anticipates the story to follow. 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.

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dn16:5.16.26In the same way, there are those four incredible and amazing things about Ānanda.”

32. Teaching the Discourse on Mahāsudassana

dn16:5.17.1When he said this, Venerable Ānanda said to the Buddha:

dn16:5.17.2“Sir, please don’t be fully extinguished in this little hamlet, this jungle hamlet, this branch hamlet. There are other great cities such as Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī, and Varanasi.Campā, Rājagaha, Sāvatthī, and Kosambī were the capitals of Aṅga, Magadha, Kosala, and Vaccha respectively. Sāketa was the former capital of Kosala. Varanasi was formerly the capital of Kāsi, but at this time was contested by Kosala and Magadha, and had recently been won from Ajātasattu (SN3.14, SN3.15). Let the Buddha be 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.”

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dn16:5.17.8“Don’t say that Ānanda! Don’t say that this is a little hamlet, a jungle hamlet, a branch hamlet.

dn16:5.18.1Once 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.This story is also found in DN17. It seems that the Pali tradition extracted the story and greatly expanded it in an independent long discourse, whereas the Sanskrit tradition kept it at a more moderate length within the Mahāparinirvāṇasūtra itself.

His capital was this Kusinārā, which at the time was named Kusāvatī.Kusāvatī features in the Kusajātaka (Jataka 531), where the ugly but wise prince Kusa, son of the legendary Okkāka, wins the hand of the radiant Pabhāvatī. The Rāmāyaṇa also tells the story of a Kusa, son of Rāma, who ruled the city of Kusāvatī, although this city was located far to the south in the Vindhya ranges. Both stories are united by the detail that kusa grass, a prominent feature of Vedic ritual, ensured the kingly lineage. It stretched for twelve leagues from east to west, and seven leagues from north to south.A “league” (yojana) is usually estimated at between seven and twelve kilometers. By way of comparison, even at its greatest extent under Ashoka, Pāṭaliputta was less than a league per side, so the dimensions of Kusāvatī here are strictly legendary. 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.According to DN32, Āḷakamandā was one of the many cities of Kuvera in Uttarakuru. 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.

dn16:5.19.1Go, Ānanda, into Kusinārā and inform the Mallas: ‘This very day, Vāseṭṭhas, in the last watch of the night, the Realized One will be fully extinguished.Vāseṭṭha is a Vedic priestly clan. The Mallas adopted the name of their priest’s lineage, which was the normal custom for initiated khattiyas. Other examples in the Pali are Saccaka who is called Aggivessana (MN35), and the Buddha and his family who are called Gotama. 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.’”

dn16:5.19.6“Yes, sir,” replied Ānanda. Then he robed up and, taking his bowl and robe, entered Kusinārā with a companion.Attadutiyo “with self as second” is also at MN146 where Nandaka visits the nuns. Sanskrit has bhikṣuṇā paścācchramaṇena (“with a mendicant as accompanying ascetic”). It was apparently evening (the “wrong time”, vikāla), when it is inappropriate for a monk to be wandering the town alone.

33. The Mallas Pay Homage

dn16:5.20.1Now at that time the Mallas of Kusinārā were sitting together at the town hall on some business.Evidently the Mallas, like the Vajjis, met frequently. Ānanda went up to them, and announced: “This very day, Vāseṭṭhas, in the last watch of the night, the Realized One will be 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.’”

dn16:5.21.1When 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 be fully extinguished! Too soon the Holy One will be fully extinguished! Too soon the Eye of the World will vanish!”

dn16:5.21.3Then 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.

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dn16:5.22.1Then 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

dn16:5.23.1Now at that time a wanderer named Subhadda was residing near Kusinārā.This is the second Subhadda we have met in this discourse, the first being a deceased devotee of Ñātika. The Mahāsudassanasutta also features a Queen Subhaddā (DN17). He heard that on that very day, in the last watch of the night, will be the full extinguishment of the ascetic Gotama.

He thought: “I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, 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, will be the full extinguishment of the ascetic Gotama. 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.”

dn16:5.24.1Then 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 tutors of tutors, 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, will be the full extinguishment of the ascetic Gotama. 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. Worthy Ānanda, please let me see the ascetic Gotama.”

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dn16:5.24.8When he had spoken, Ānanda said, “Enough, Reverend Subhadda, do not trouble the Realized One. He is tired.”

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dn16:5.24.10For a second time, and a third time, Subhadda asked Ānanda, and a third time Ānanda refused.

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dn16:5.25.1The 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 to understand, not to trouble me. And he will quickly understand any answer I give to his question.”

dn16:5.25.6So Ānanda said to the wanderer Subhadda, “Go, Reverend Subhadda, the Buddha is making time for you.”

dn16:5.26.1Then 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:

dn16:5.26.2“Worthy Gotama, there are those ascetics and brahmins who lead an order and a community, and tutor a community. They’re well-known and famous religious founders, deemed holy by many people. Namely: Pūraṇa Kassapa, the bamboo-staffed ascetic Gosāla, Ajita of the hair blanket, Pakudha Kaccāyana, Sañjaya Belaṭṭhiputta, and the Jain ascetic of the Ñātika clan. According to their own claims, did all of them have direct knowledge, or none of them, or only some?”While some such as Nātaputta (MN14) and Pūraṇa Kassapa (AN9.38) claimed to have direct knowledge, others such as Ajita Kesakambala denied that such knowledge was possible (DN2).

dn16:5.26.5“Enough, Subhadda, let that be.The Buddha responded the same way when asked this question by the brahmin Piṅgalakoccha (MN30), and to a similar question at AN9.38. I shall teach you the Dhamma. Listen and apply your mind well, I will speak.”

dn16:5.26.9“Yes, sir,” Subhadda replied. The Buddha said this:

dn16:5.27.1“Subhadda, in whatever teaching and training the noble eightfold path is not found, there is no ascetic found, no second ascetic, no third ascetic, and no fourth ascetic.The four ascetics are defined at AN4.241 as those on the four paths.

In whatever teaching and training the noble eightfold path is found, there is an ascetic found, a second ascetic, a third ascetic, and a fourth ascetic.While many aspects of the eightfold path are shared with others, some details may be missing (such as not-self or Nibbāna), while others are added (such as the belief in the efficacy of rituals, an eternal soul, or a creator god).

In this teaching and training the noble eightfold path is found. Only here is there an ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics.

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dn16:5.27.4Were these mendicants to practice well, the world would not be empty of perfected ones.The Buddha points to the mendicants who have gathered there.

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dn16:5.27.11no second ascetic, no third ascetic, and no fourth ascetic. Other sects are empty of ascetics. Were these mendicants to practice well, the world would not be empty of perfected ones.”

dn16:5.28.1When 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 clear 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?”

dn16:5.29.1“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.”

dn16:5.29.3“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.”

dn16:5.29.4Then the Buddha said to Ānanda, “Well then, Ānanda, give Subhadda the going forth.”

dn16:5.29.6“Yes, sir,” Ānanda replied.

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dn16:5.30.1Then 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.

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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.

dn16:5.30.6He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.”

And Venerable Subhadda became one of the perfected. He was the last personal disciple of the Buddha.*** NOTE1175

The fifth recitation section.

35. The Buddha’s Last Words

dn16:6.1.1Then the Buddha addressed Venerable Ānanda:

dn16:6.1.2“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.This is similar to the idea of the Four Great references, and sets the scene for the First Council at which the teachings were recited.
Paññatto here means “pointed out” rather than “laid down”, as can be seen from DN9, where the same phrase refers to the four noble truths.

 

dn16:6.2.1After my passing, mendicants ought not address each other as ‘reverend’, as they do today.Āvuso is from the root āyu (“age”) and thus has a respectful sense and does not mean “friend” as it is often translated. Like bhante, it is an indeclinable vocative of address that may be used with or without the name (see eg. MN5). 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’.I render bhante as “sir” when it stands alone and “honorable” when it prefixes a name.
Unlike bhante, āyasmā (“venerable”) is declinable, so it is used in parts of speech other than direct address. It is from the same root as āvuso but with a slightly more respectful tone, perhaps because it sounds more Sanskritic.

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dn16:6.3.1If it wishes, after my passing the Saṅgha may abolish the lesser and minor training rules.These are not defined here, and the senior monks at the First Council were unable to agree on them (Khandhaka 21). Nonetheless, the Pali Vinaya consistently labels the Pācittiya rules as “lesser” (khuddaka; Bhikkhu Pācittiya 92 and Bhikkhuni Pācittiya 96 which would make the Pātidesanīyas “minor” (anukhuddaka). The Sekhiya rules are also “minor”, but they were not at this point reckoned among the training rules for recitation.

dn16:6.4.1After my passing, give the divine punishment to the mendicant Channa.”“Divine punishment” is brahmadaṇḍa. Channa features often in the Vinaya as a monk who refuses correction and acts disrespectfully. The Sangha had already imposed an act of “ejection” (ukkhepanīyakamma) on him due to his persistent bad behavior, but that was still not enough (Khandhaka 11). The brahmadaṇḍa was imposed at the First Council (Khandhaka 21), upon which Channa finally saw the error of his ways. Brahmadaṇḍa is encountered in a different sense at DN3.

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dn16:6.4.2“But sir, what is the divine punishment?”

dn16:6.4.3“Channa may say what he likes, but the mendicants should not correct, advise, or instruct him.”Vattabba in such contexts means “advise, correct” rather than more generally “speak to”. Thus the brahmadaṇḍa is not the “silent treatment”.

dn16:6.5.1Then 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.’”

dn16:6.5.4When this was said, the mendicants kept silent.

dn16:6.6.1For 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.’”

dn16:6.6.5For a third time, the mendicants kept silent. Then the Buddha said to the mendicants,

dn16:6.6.7“Mendicants, perhaps you don’t ask out of respect for the Teacher. So let a friend tell a friend.”

dn16:6.6.8When this was said, the mendicants kept silent.

dn16:6.6.9Then Venerable Ānanda said to the Buddha, “It’s incredible, sir, it’s amazing! I am quite confident that there is not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.”

dn16:6.6.11“Ānanda, you speak out of faith. But the Realized One knows that there is not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. Even the last of these five hundred mendicants is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

dn16:6.7.1Then the Buddha said to the mendicants: “Come now, mendicants, I say to you all: ‘Conditions fall apart. Persist with diligence.’”

dn16:6.7.4These were the Realized One’s last words.The commentary says this line was added at the Council.

36. Fully Quenched

dn16:6.8.1Then 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.Even on his deathbed, the Buddha retains mastery over his mind.

dn16:6.8.2Then Venerable Ānanda said to Venerable Anuruddha, “Honorable Anuruddha, has the Buddha become fully quenched?”Ānanda’s question is prompted by the fact that it is very difficult to tell the difference between one who is dead and who has attained cessation (MN43). Anuruddha can answer due to his mastery of psychic powers.
Note that Ānanda and Anuruddha have immediately adopted the forms of address recommended by the Buddha above.

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dn16:6.8.4“No, Reverend Ānanda. He has entered the cessation of perception and feeling.”

dn16:6.9.1Then 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.

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dn16:6.10.1When the Buddha was fully quenched, along with the full extinguishment there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky. When the Buddha was fully quenched, the divinity Sahampati recited this verse:

dn16:6.10.9When the Buddha was fully quenched, Sakka, lord of gods, recited this verse:

dn16:6.10.14When the Buddha was fully quenched, Venerable Anuruddha recited this verse:

dn16:6.10.23When the Buddha was fully quenched, Venerable Ānanda recited this verse:

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dn16:6.10.28When the Buddha was fully quenched, some of the mendicants there who were not free of desire, with arms raised, falling down like their feet were chopped off, rolling back and forth, lamented: “Too soon the Blessed One has become fully quenched! Too soon the Holy One has become fully quenched! Too soon the Eye of the World has vanished!”Text omits “with hair disheveled” (kese pakiriya) when describing the shaven-headed monks. But the mendicants who were free of desire endured, mindful and aware, thinking, “Conditions are impermanent. How could it possibly be otherwise?”

dn16:6.11.1Then 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.”

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dn16:6.11.7“But sir, what kind of deities are you thinking of?”

dn16:6.11.8“There are, Ānanda, deities—both in space and on the earth—who are aware of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting: ‘Too soon the Blessed One has become fully quenched! Too soon the Holy One has become fully quenched! Too soon the Eye of the World has vanished!’ But the deities who are free of desire endure, mindful and aware, thinking: ‘Conditions are impermanent. How could it possibly be otherwise?’”

dn16:6.11.14Ānanda and Anuruddha spent the rest of the night talking about Dhamma.

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dn16:6.12.1Then Anuruddha said to Ānanda, “Go, Ānanda, into Kusinārā and inform the Mallas: ‘Vāseṭṭhas, the Buddha has become fully quenched. Please come at your convenience.’”

dn16:6.12.5“Yes, sir,” replied Ānanda. Then, in the morning, he robed up and, taking his bowl and robe, entered Kusinārā with a companion.

dn16:6.12.6Now at that time the Mallas of Kusinārā were sitting together at the town hall still on the same business.“Still on the same business” (teneva karaṇīyena) calls back to the verse above where they were said to be “on some business” (kenacideva karaṇīyena). They had been discussing all night. Ānanda went up to them, and announced, “Vāseṭṭhas, the Buddha has become fully quenched. Please come at your convenience.”

dn16:6.12.10When 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 quenched! Too soon the Holy One has become fully quenched! Too soon the Eye of the World has vanished!”

37. The Rites of Venerating the Buddha’s Corpse

dn16:6.13.1Then the Mallas ordered their men, “So then, my men, collect fragrances and garlands, and all the musical instruments in Kusinārā.”

dn16:6.13.3Then—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.An uplifting response to tragedy, full of beauty and celebration.

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dn16:6.13.4Then 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.It seem unlikely that everyone simply forgot. It was probably the custom to wait seven days before the cremation.

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dn16:6.14.1Then 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.”

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dn16:6.14.3Now at that time eight of the leading Mallas, having bathed their heads and dressed in unworn clothes, said,“Unworn” is ahata, as at DN14. “We shall lift the Buddha’s corpse.” But they were unable to do so.

dn16:6.14.5The Mallas said to Anuruddha, “What is the cause, Honorable Anuruddha, what is the reason why these eight Mallian chiefs are unable to lift the Buddha’s corpse?”

dn16:6.14.8“Vāseṭṭhas, you have one plan, but the deities have a different one.”

dn16:6.15.1“But sir, what is the deities’ plan?”

dn16:6.15.2“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 Coronation.”“Coronation” is makuṭabandhana, “the binding of the crown”. The commentary says there was, fittingly, an auspicious decorative royal hall there; perhaps too the name was felt to pun with muktabandhana, “freedom from ties”.

dn16:6.15.6“Sir, let it be as the deities plan.”

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dn16:6.16.1Now 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.I think sandhi here means “covered without gaps”. Then the deities and the Mallas of Kusinārā carried the Buddha’s corpse to the north of the town while venerating it with heavenly and human dance and song and music and garlands and fragrances. Then they entered the town by the northern gate, carried it through the center of the town, left by the eastern gate, and deposited the corpse there at the Mallian shrine named Coronation.

dn16:6.17.1Then the Mallas said to Ānanda, “Honorable Ānanda, how do we proceed when it comes to the Realized One’s corpse?”

dn16:6.17.3“Proceed in the same way as they do for the corpse of a wheel-turning monarch.”

dn16:6.17.4“But how do they proceed with a wheel-turning monarch’s corpse?”

dn16:6.17.5“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 aromatics, 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.”

dn16:6.18.1Then the Mallas ordered their men, “So then, my men, collect uncarded cotton.”

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dn16:6.18.3So 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 aromatics, they lifted the corpse on to the pyre.

38. Mahākassapa’s Arrival

dn16:6.19.1Now at that time Venerable Mahākassapa was traveling along the road from Pāvā to Kusinārā together with a large Saṅgha of five hundred mendicants.With the passing of Sāriputta and Moggallāna, Mahākassapa was the most senior of the remaining leading mendicants. As a solitary recluse, it was unusual for him to be travelling with such a large group, or with anyone at all really. He was to cite the events depicted here at the start of the First Council. Then he left the road and sat at the root of a tree.

dn16:6.19.3Now at that time a certain Ājīvaka ascetic had picked up a Flame Tree flower in Kusinārā and was traveling along the road to Pāvā.A follower of the Bamboo-staffed Ascetic Gosāla (DN2).
This may be an inspiration for the so-called “Flower Sermon”, a medieval Zen story that depicts the Buddha holding up a flower and Mahakassapa smiling.

Mahākassapa saw him coming off in the distance and said to him, “Reverend, might you know about our Teacher?”

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dn16:6.19.6“Yes, reverend. Seven days ago the ascetic Gotama was fully quenched. From there I picked up this Flame Tree flower.”

Some of the mendicants there who were not free of desire, with arms raised, falling down like their feet were chopped off, rolling back and forth, lamented, “Too soon the Blessed One has become fully quenched! Too soon the Holy One has become fully quenched! Too soon the Eye of the World has vanished!”

But the mendicants who were free of desire endured, mindful and aware, thinking, “Conditions are impermanent. How could it possibly be otherwise?”

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dn16:6.20.1Now 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. And we are oppressed:Compare Bhikkhu Pācittiya 72. The syntax is clumsy here, perhaps deliberately so. ‘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.”

dn16:6.20.6Then 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?”

dn16:6.21.1Now 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.

dn16:6.21.3The Mallas said to Anuruddha, “What is the cause, Venerable Anuruddha, what is the reason why these four Mallian chiefs are unable to light the Buddha’s funeral pyre?”

dn16:6.21.6“Vāseṭṭhas, the deities have a different plan.”

dn16:6.21.7“But sir, what is the deities’ plan?”

dn16:6.21.8“The deities’ plan is this: Venerable Mahākassapa is traveling along the road from Pāvā to Kusinārā together with a large Saṅgha of five hundred mendicants. The Buddha’s funeral pyre shall not burn until he bows with his head at the Buddha’s feet.”

dn16:6.21.11“Sir, let it be as the deities plan.”

dn16:6.22.1Then Venerable Mahākassapa arrived at the Mallian shrine named Coronation at Kusinārā and approached the Buddha’s funeral pyre. Arranging his robe over one shoulder and raising his joined palms, he respectfully circled the Buddha three times, keeping him on his right, and bowed with his head at the Buddha’s feet.

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.

dn16:6.23.1And 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.Here sarīrāneva is plural and so must mean “relics”, whereas previously it was singular, “corpse”. 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,As when he was born (DN14). by water dripping from the sal trees, and by the Mallas’ fragrant water.

dn16:6.23.10Then the Mallas made a cage of spears for the Buddha’s relics in the town hall and surrounded it with a buttress of bows. For seven days they honored, respected, revered, and venerated them with dance and song and music and garlands and fragrances.

39. Distributing the Relics

dn16:6.24.1King Ajātasattu of Magadha, son of the princess of Videha, heardAjātasattu would have learned of the news from spies. It is a 600 km round trip to Rājagaha and back, which a mounted messenger could make in fourteen days. that the Buddha had become fully quenched 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.”A bold move, considering that his designs on the Vajjis were no secret. Perhaps he was seeking a pretext for war. The justification for taking a share of relics is caste, rather than practice of the Dhamma.

dn16:6.24.5The Licchavis of Vesālī also heard that the Buddha had become fully quenched 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.”

dn16:6.24.9The Sakyans of Kapilavatthu also heard that the Buddha had become fully quenched 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.”

dn16:6.24.13The Bulis of Allakappa also heardBoth the tribe and the town are exceedingly obscure, mentioned nowhere else in early texts. They must have been a small clan nearby. that the Buddha had become fully quenched 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.”

dn16:6.24.17The Koliyans of Rāmagāma also heardThe Koliyans were south-eastern neighbors of the Sakyans, and several of their towns and people feature in the early texts. that the Buddha had become fully quenched 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.”

dn16:6.24.21The brahmin of Veṭhadīpa also heardThis brahmin is mentioned nowhere else. that the Buddha had become fully quenched 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.”

dn16:6.24.25The Mallas of Pāvā also heard that the Buddha had become fully quenched 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.”

dn16:6.25.1When they had spoken, the Mallas of Kusinārā said to those various groups: “The Buddha was fully quenched in our village district. We will not give away a share of his relics.”Dassāma (“we shall give”) is the future second plural of dadati.

dn16:6.25.3Then Doṇa the brahmin said to those various groups:The brahmin Doṇa appears suddenly in the narrative, a reminder that there were many more people than the ones who are mentioned. The suttas record two encounters with a brahmin of this name: one is the wondrous story of seeing the Buddhas footprints (AN4.36), while the other discusses the five kinds of brahmin (AN5.192).

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dn16:6.25.12“Well then, brahmin, you yourself should fairly divide the Buddha’s relics in eight portions.”

dn16:6.25.13“Yes, worthy 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.

dn16:6.26.1The Moriyas of Pippalivana heardThe Moriyas were a minor clan of the region, unmentioned outside of this passage, but their obscurity was not to last long. About a century after these events, Chandragupta the Moriyan, having won the Magadhan crown from the Nandas, proceeded to route the Greeks in the west. His empire, which covered most of northern India, was further expanded to the south by his son Bindusara and grandson Ashoka, under whom the Mauryan Empire became the greatest of all Indian empires. Thus Ajātasattu’s expansionist dreams were ultimately fulfilled beyond his imagining. that the Buddha had become fully quenched 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.”

dn16:6.26.5“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

dn16:6.27.1Then King Ajātasattu of Magadha,The commentary says this summary was added at the Council. the Licchavis of Vesālī, the Sakyans of Kapilavatthu, the Bulis of Allakappa, the Koliyans 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 the old days.The commentary says this line was added at the Third Council, which was held about 150 years after the Buddha under Ashoka. The Buddha’s life was already fading into legend.

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1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.

Tena kho pana samayena rājā māgadho ajātasattu vedehiputto vajjī abhiyātukāmo hoti. So evamāha: "Ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṁ āpādessāmī"ti.

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2Atha kho rājā māgadho ajātasattu vedehiputto vassakāraṁ brāhmaṇaṁ magadhamahāmattaṁ āmantesi:

"ehi tvaṁ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: 'rājā, bhante, māgadho ajātasattu vedehiputto bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī'ti.

Evañca vadehi: 'rājā, bhante, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo. So evamāha: "Ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṁ āpādessāmī"'ti. Yathā te bhagavā byākaroti, taṁ sādhukaṁ uggahetvā mama āroceyyāsi. Na hi tathāgatā vitathaṁ bhaṇantī"ti.

1. Vassakārabrāhmaṇa

3"Evaṁ, bho"ti kho vassakāro brāhmaṇo magadhamahāmatto rañño māgadhassa ajātasattussa vedehiputtassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi rājagahamhā niyyāsi, yena gijjhakūṭo pabbato tena pāyāsi. Yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.

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Ekamantaṁ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṁ etadavoca:

"rājā, bho gotama, māgadho ajātasattu vedehiputto bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati.

Rājā, bho gotama, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo. So evamāha: 'ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṁ āpādessāmī'"ti.

2. Rājaaparihāniyadhamma

4Tena kho pana samayena āyasmā ānando bhagavato piṭṭhito ṭhito hoti bhagavantaṁ bījayamāno. Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:

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"kinti te, Ānanda, sutaṁ, 'vajjī abhiṇhaṁ sannipātā sannipātabahulā'"ti?

"Sutaṁ metaṁ, bhante: 'vajjī abhiṇhaṁ sannipātā sannipātabahulā'"ti.

"Yāvakīvañca, Ānanda, vajjī abhiṇhaṁ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, Ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni. (1)

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Kinti te, Ānanda, sutaṁ, 'vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī'"ti?

"Sutaṁ metaṁ, bhante: 'vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī'"ti.

"Yāvakīvañca, Ānanda, vajjī samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā vajjikaraṇīyāni karissanti, vuddhiyeva, Ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni. (2)

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Kinti te, Ānanda, sutaṁ, 'vajjī apaññattaṁ na paññapenti, paññattaṁ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī'"ti?

"Sutaṁ metaṁ, bhante: 'vajjī apaññattaṁ na paññapenti, paññattaṁ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī'"ti.

"Yāvakīvañca, Ānanda, vajjī apaññattaṁ na paññapessanti, paññattaṁ na samucchindissanti, yathāpaññatte porāṇe vajjidhamme samādāya vattissanti, vuddhiyeva, Ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni. (3)

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Kinti te, Ānanda, sutaṁ, 'vajjī ye te vajjīnaṁ vajjimahallakā, te sakkaronti garuṁ karonti mānenti pūjenti, tesañca sotabbaṁ maññantī'"ti?

"Sutaṁ metaṁ, bhante: 'vajjī ye te vajjīnaṁ vajjimahallakā, te sakkaronti garuṁ karonti mānenti pūjenti, tesañca sotabbaṁ maññantī'"ti.

"Yāvakīvañca, Ānanda, vajjī ye te vajjīnaṁ vajjimahallakā, te sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca sotabbaṁ maññissanti, vuddhiyeva, Ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni. (4)

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Kinti te, Ānanda, sutaṁ, 'vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsentī'"ti?

"Sutaṁ metaṁ, bhante: 'vajjī yā tā kulitthiyo kulakumāriyo tā na okkassa pasayha vāsentī'"ti.

"Yāvakīvañca, Ānanda, vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsessanti, vuddhiyeva, Ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni. (5)

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Kinti te, Ānanda, sutaṁ, 'vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkaronti garuṁ karonti mānenti pūjenti, tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpentī'"ti?

"Sutaṁ metaṁ, bhante: 'vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkaronti garuṁ karonti mānenti pūjenti tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpentī'"ti.

"Yāvakīvañca, Ānanda, vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpessanti, vuddhiyeva, Ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni. (6)

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Kinti te, Ānanda, sutaṁ, 'vajjīnaṁ arahantesu dhammikā rakkhāvaraṇagutti susaṁvihitā, kinti anāgatā ca arahanto vijitaṁ āgaccheyyuṁ, āgatā ca arahanto vijite phāsu vihareyyun'"ti?

"Sutaṁ metaṁ, bhante 'vajjīnaṁ arahantesu dhammikā rakkhāvaraṇagutti susaṁvihitā kinti anāgatā ca arahanto vijitaṁ āgaccheyyuṁ, āgatā ca arahanto vijite phāsu vihareyyun'"ti.

"Yāvakīvañca, Ānanda, vajjīnaṁ arahantesu dhammikā rakkhāvaraṇagutti susaṁvihitā bhavissati, kinti anāgatā ca arahanto vijitaṁ āgaccheyyuṁ, āgatā ca arahanto vijite phāsu vihareyyunti. Vuddhiyeva, Ānanda, vajjīnaṁ pāṭikaṅkhā, no parihānī"ti. (7)

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5Atha kho bhagavā vassakāraṁ brāhmaṇaṁ magadhamahāmattaṁ āmantesi: "ekamidāhaṁ, brāhmaṇa, samayaṁ vesāliyaṁ viharāmi sārandade cetiye. Tatrāhaṁ vajjīnaṁ ime satta aparihāniye dhamme desesiṁ. Yāvakīvañca, brāhmaṇa, ime satta aparihāniyā dhammā vajjīsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu vajjī sandississanti, vuddhiyeva, brāhmaṇa, vajjīnaṁ pāṭikaṅkhā, no parihānī"ti.

Evaṁ vutte, vassakāro brāhmaṇo magadhamahāmatto bhagavantaṁ etadavoca: "ekamekenapi, bho gotama, aparihāniyena dhammena samannāgatānaṁ vajjīnaṁ vuddhiyeva pāṭikaṅkhā, no parihāni. Ko pana vādo sattahi aparihāniyehi dhammehi. Akaraṇīyāva, bho gotama, vajjī raññā māgadhena ajātasattunā vedehiputtena yadidaṁ yuddhassa, aññatra upalāpanāya aññatra mithubhedā. Handa ca dāni mayaṁ, bho gotama, gacchāma, bahukiccā mayaṁ bahukaraṇīyā"ti.

"Yassadāni tvaṁ, brāhmaṇa, kālaṁ maññasī"ti. Atha kho vassakāro brāhmaṇo magadhamahāmatto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi.

3. Bhikkhuaparihāniyadhamma

6Atha kho bhagavā acirapakkante vassakāre brāhmaṇe magadhamahāmatte āyasmantaṁ ānandaṁ āmantesi: "gaccha tvaṁ, Ānanda, yāvatikā bhikkhū rājagahaṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātehī"ti.

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"Evaṁ, bhante"ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū rājagahaṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho āyasmā ānando bhagavantaṁ etadavoca: "sannipatito, bhante, bhikkhusaṅgho, yassadāni, bhante, bhagavā kālaṁ maññatī"ti.

'Evaṁ bhante'ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū rājagahaṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātetvā yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho āyasmā ānando bhagavantaṁ etadavoca: "sannipātito1 bhante bhikkhusaṅgho. Yassa'dāni bhante bhagavā kālaṁ maññatī"ti.

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Atha kho bhagavā uṭṭhāyāsanā yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: "satta vo, bhikkhave, aparihāniye dhamme desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī"ti.

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"Evaṁ, bhante"ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

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"Yāvakīvañca, bhikkhave, bhikkhū abhiṇhaṁ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. (1)

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Yāvakīvañca, bhikkhave, bhikkhū samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā saṅghakaraṇīyāni karissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. (2)

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Yāvakīvañca, bhikkhave, bhikkhū apaññattaṁ na paññapessanti, paññattaṁ na samucchindissanti, yathāpaññattesu sikkhāpadesu samādāya vattissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. (3)

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Yāvakīvañca, bhikkhave, bhikkhū ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca sotabbaṁ maññissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. (4)

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Yāvakīvañca, bhikkhave, bhikkhū uppannāya taṇhāya ponobbhavikāya na vasaṁ gacchissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. (5)

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Yāvakīvañca, bhikkhave, bhikkhū āraññakesu senāsanesu sāpekkhā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. (6)

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Yāvakīvañca, bhikkhave, bhikkhū paccattaññeva satiṁ upaṭṭhapessanti: 'kinti anāgatā ca pesalā sabrahmacārī āgaccheyyuṁ, āgatā ca pesalā sabrahmacārī phāsu vihareyyun'ti. Vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. (7)

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Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.

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7Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī"ti. "Evaṁ, bhante"ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

"Yāvakīvañca, bhikkhave, bhikkhū na kammārāmā bhavissanti na kammaratā na kammārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. (1)

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Yāvakīvañca, bhikkhave, bhikkhū na bhassārāmā bhavissanti na bhassaratā na bhassārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. (2)

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

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

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Yāvakīvañca, bhikkhave, bhikkhū na pāpicchā bhavissanti na pāpikānaṁ icchānaṁ vasaṁ gatā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. (5)

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Yāvakīvañca, bhikkhave, bhikkhū na pāpamittā bhavissanti na pāpasahāyā na pāpasampavaṅkā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. (6)

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Yāvakīvañca, bhikkhave, bhikkhū na oramattakena visesādhigamena antarāvosānaṁ āpajjissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. (7)

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Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.

8Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi … pe … . Yāvakīvañca, bhikkhave, bhikkhū saddhā bhavissanti … pe … hirimanā bhavissanti … ottappī bhavissanti … bahussutā bhavissanti … āraddhavīriyā bhavissanti … upaṭṭhitassatī bhavissanti … paññavanto bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.

Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.

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9Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī"ti. "Evaṁ, bhante"ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

"Yāvakīvañca, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāvessanti … pe … dhammavicayasambojjhaṅgaṁ bhāvessanti … vīriyasambojjhaṅgaṁ bhāvessanti … pītisambojjhaṅgaṁ bhāvessanti … passaddhisambojjhaṅgaṁ bhāvessanti … samādhisambojjhaṅgaṁ bhāvessanti … upekkhāsambojjhaṅgaṁ bhāvessanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.

Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā no parihāni.

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10Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī"ti. "Evaṁ, bhante"ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

"Yāvakīvañca, bhikkhave, bhikkhū aniccasaññaṁ bhāvessanti … pe … anattasaññaṁ bhāvessanti … asubhasaññaṁ bhāvessanti … ādīnavasaññaṁ bhāvessanti … pahānasaññaṁ bhāvessanti … virāgasaññaṁ bhāvessanti … nirodhasaññaṁ bhāvessanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.

Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.

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11Cha vo, bhikkhave, aparihāniye dhamme desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī"ti. "Evaṁ, bhante"ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

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"Yāvakīvañca, bhikkhave, bhikkhū mettaṁ kāyakammaṁ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. (1)

Yāvakīvañca, bhikkhave, bhikkhū mettaṁ vacīkammaṁ paccupaṭṭhāpessanti … pe … mettaṁ manokammaṁ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. (2–3)

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Yāvakīvañca, bhikkhave, bhikkhū, ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī bhavissanti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. (4)

Yāvakīvañca, bhikkhave, bhikkhū yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññūpasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpesu sīlesu sīlasāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. (5)

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Yāvakīvañca, bhikkhave, bhikkhū yāyaṁ diṭṭhi ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. (6)

Yāvakīvañca, bhikkhave, ime cha aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca chasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihānī"ti.

12Tatra sudaṁ bhagavā rājagahe viharanto gijjhakūṭe pabbate etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:

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"iti sīlaṁ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā. Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ — kāmāsavā, bhavāsavā, avijjāsavā"ti.

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13Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi: "āyāmānanda, yena ambalaṭṭhikā tenupasaṅkamissāmā"ti.

"Evaṁ, bhante"ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena ambalaṭṭhikā tadavasari.

Tatra sudaṁ bhagavā ambalaṭṭhikāyaṁ viharati rājāgārake. Tatrāpi sudaṁ bhagavā ambalaṭṭhikāyaṁ viharanto rājāgārake etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:

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"iti sīlaṁ iti samādhi iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā. Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ — kāmāsavā, bhavāsavā, avijjāsavā"ti.

14Atha kho bhagavā ambalaṭṭhikāyaṁ yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi: "āyāmānanda, yena nāḷandā tenupasaṅkamissāmā"ti.

"Evaṁ, bhante"ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena nāḷandā tadavasari, tatra sudaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane.

4. Sāriputtasīhanāda

15Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: "evaṁ pasanno ahaṁ, bhante, bhagavati; na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan"ti.

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"Uḷārā kho te ayaṁ, sāriputta, āsabhī vācā bhāsitā, ekaṁso gahito, sīhanādo nadito: 'evaṁpasanno ahaṁ, bhante, bhagavati; na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan'ti.

Kiṁ te, sāriputta, ye te ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā: 'evaṁsīlā te bhagavanto ahesuṁ itipi, evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī'"ti?

"No hetaṁ, bhante".

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"Kiṁ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā: 'evaṁsīlā te bhagavanto bhavissanti itipi, evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto bhavissanti itipī'"ti?

"No hetaṁ, bhante".

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"Kiṁ pana te, sāriputta, ahaṁ etarahi arahaṁ sammāsambuddho cetasā ceto paricca vidito: 'evaṁsīlo bhagavā itipi, evaṁdhammo evaṁpañño evaṁvihārī evaṁvimutto bhagavā itipī'"ti?

"No hetaṁ, bhante".

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"Ettha ca hi te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ natthi. Atha kiñcarahi te ayaṁ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṁso gahito, sīhanādo nadito: 'evaṁpasanno ahaṁ, bhante, bhagavati; na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan'"ti?

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16"Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ atthi, api ca me dhammanvayo vidito.

Seyyathāpi, bhante, rañño paccantimaṁ nagaraṁ daḷhuddhāpaṁ daḷhapākāratoraṇaṁ ekadvāraṁ, tatrassa dovāriko paṇḍito viyatto medhāvī aññātānaṁ nivāretā ñātānaṁ pavesetā. So tassa nagarassa samantā anupariyāyapathaṁ anukkamamāno na passeyya pākārasandhiṁ vā pākāravivaraṁ vā, antamaso biḷāranikkhamanamattampi. Tassa evamassa: 'ye kho keci oḷārikā pāṇā imaṁ nagaraṁ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā'ti.

Evameva kho me, bhante, dhammanvayo vidito: 'ye te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacittā sattabojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambujjhiṁsu.

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

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

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17Tatrapi sudaṁ bhagavā nāḷandāyaṁ viharanto pāvārikambavane etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:

"iti sīlaṁ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā. Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ — kāmāsavā, bhavāsavā, avijjāsavā"ti.

5. Dussīlaādīnava

18Atha kho bhagavā nāḷandāyaṁ yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi: "āyāmānanda, yena pāṭaligāmo tenupasaṅkamissāmā"ti.

"Evaṁ, bhante"ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṁghena saddhiṁ yena pāṭaligāmo tadavasari.

Assosuṁ kho pāṭaligāmikā upāsakā: “bhagavā kira pāṭaligāmaṁ anuppatto”ti. Atha kho pāṭaligāmikā upāsakā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho pāṭaligāmikā upāsakā bhagavantaṁ etadavocuṁ: “adhivāsetu no, bhante, bhagavā āvasathāgāran”ti. Adhivāsesi bhagavā tuṇhībhāvena.

Atha kho pāṭaligāmikā upāsakā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena āvasathāgāraṁ tenupasaṅkamiṁsu; upasaṅkamitvā sabbasanthariṁ āvasathāgāraṁ santharitvā āsanāni paññapetvā udakamaṇikaṁ patiṭṭhāpetvā telapadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho pāṭaligāmikā upāsakā bhagavantaṁ etadavocuṁ: Variant: sabbasanthariṁ → sabbasantharitaṁ santhataṁ (sya-all, km); sabbasanthariṁ santhataṁ (mr)“sabbasantharisanthataṁ, bhante, āvasathāgāraṁ, āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telapadīpo āropito; yassadāni, bhante, bhagavā kālaṁ maññatī”ti.

Atha kho bhagavā sāyanhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena āvasathāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā āvasathāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi. Variant: sāyanhasamayaṁ → pubbaṇhasamayaṁ (km)Bhikkhusaṅghopi kho pāde pakkhāletvā āvasathāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi bhagavantameva purakkhatvā. Pāṭaligāmikāpi kho upāsakā pāde pakkhāletvā āvasathāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu bhagavantameva purakkhatvā.

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19Atha kho bhagavā pāṭaligāmike upāsake āmantesi:

"pañcime, gahapatayo, ādīnavā dussīlassa sīlavipattiyā. Katame pañca?

Idha, gahapatayo, dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati. Ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā.

Puna caparaṁ, gahapatayo, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati. Ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā.

Puna caparaṁ, gahapatayo, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati – yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ — avisārado upasaṅkamati maṅkubhūto. Ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā.

Puna caparaṁ, gahapatayo, dussīlo sīlavipanno sammūḷho kālaṁ karoti. Ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā.

Puna caparaṁ, gahapatayo, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā.

Ime kho, gahapatayo, pañca ādīnavā dussīlassa sīlavipattiyā.

6. Sīlavantaānisaṁsa

20Pañcime, gahapatayo, ānisaṁsā sīlavato sīlasampadāya. Katame pañca?

Idha, gahapatayo, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati. Ayaṁ paṭhamo ānisaṁso sīlavato sīlasampadāya.

Puna caparaṁ, gahapatayo, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati. Ayaṁ dutiyo ānisaṁso sīlavato sīlasampadāya.

Puna caparaṁ, gahapatayo, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati – yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ visārado upasaṅkamati amaṅkubhūto. Ayaṁ tatiyo ānisaṁso sīlavato sīlasampadāya.

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Puna caparaṁ, gahapatayo, sīlavā sīlasampanno asammūḷho kālaṁ karoti. Ayaṁ catuttho ānisaṁso sīlavato sīlasampadāya.

Puna caparaṁ, gahapatayo, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Ayaṁ pañcamo ānisaṁso sīlavato sīlasampadāya.

Ime kho, gahapatayo, pañca ānisaṁsā sīlavato sīlasampadāyā"ti.

21Atha kho bhagavā pāṭaligāmike upāsake bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi:

"abhikkantā kho, gahapatayo, ratti, yassadāni tumhe kālaṁ maññathā"ti.

"Evaṁ, bhante"ti kho pāṭaligāmikā upāsakā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.

Atha kho bhagavā acirapakkantesu pāṭaligāmikesu upāsakesu suññāgāraṁ pāvisi.

7. Pāṭaliputtanagaramāpana

22Tena kho pana samayena sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya. Tena samayena sambahulā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhanti.

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Yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.

Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.

Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.

Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena tā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhantiyo.

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Atha kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya āyasmantaṁ ānandaṁ āmantesi:

"Ke nu kho, Ānanda, pāṭaligāme nagaraṁ māpentī"ti? "Sunidhavassakārā, bhante, magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāyā"ti.

"Seyyathāpi, Ānanda, devehi tāvatiṁsehi saddhiṁ mantetvā; evameva kho, Ānanda, sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya.

Idhāhaṁ, Ānanda, addasaṁ dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhantiyo.

Yasmiṁ, Ānanda, padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.

Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.

Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.

Yāvatā, Ānanda, ariyaṁ āyatanaṁ yāvatā vaṇippatho idaṁ agganagaraṁ bhavissati pāṭaliputtaṁ puṭabhedanaṁ. Pāṭaliputtassa kho, Ānanda, tayo antarāyā bhavissanti — aggito vā udakato vā mithubhedā vā"ti.

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23Atha kho sunidhavassakārā magadhamahāmattā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhaṁsu, ekamantaṁ ṭhitā kho sunidhavassakārā magadhamahāmattā bhagavantaṁ etadavocuṁ: "adhivāsetu no bhavaṁ gotamo ajjatanāya bhattaṁ saddhiṁ bhikkhusaṅghenā"ti. Adhivāsesi bhagavā tuṇhībhāvena.

Atha kho sunidhavassakārā magadhamahāmattā bhagavato adhivāsanaṁ viditvā yena sako āvasatho tenupasaṅkamiṁsu; upasaṅkamitvā sake āvasathe paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesuṁ: "kālo, bho gotama, niṭṭhitaṁ bhattan"ti.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sunidhavassakārānaṁ magadhamahāmattānaṁ āvasatho tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho sunidhavassakārā magadhamahāmattā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesuṁ sampavāresuṁ.

Atha kho sunidhavassakārā magadhamahāmattā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdiṁsu.

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Ekamantaṁ nisinne kho sunidhavassakāre magadhamahāmatte bhagavā imāhi gāthāhi anumodi:

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Atha kho bhagavā sunidhavassakāre magadhamahāmatte imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.

24Tena kho pana samayena sunidhavassakārā magadhamahāmattā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti: "yenajja samaṇo gotamo dvārena nikkhamissati, taṁ gotamadvāraṁ nāma bhavissati. Yena titthena gaṅgaṁ nadiṁ tarissati, taṁ gotamatitthaṁ nāma bhavissatī"ti.

Atha kho bhagavā yena dvārena nikkhami, taṁ gotamadvāraṁ nāma ahosi.

Atha kho bhagavā yena gaṅgā nadī tenupasaṅkami.

Tena kho pana samayena gaṅgā nadī pūrā hoti samatittikā kākapeyyā. Appekacce manussā nāvaṁ pariyesanti, appekacce uḷumpaṁ pariyesanti, appekacce kullaṁ bandhanti apārā, pāraṁ gantukāmā. Atha kho bhagavā — seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva — gaṅgāya nadiyā orimatīre antarahito pārimatīre paccuṭṭhāsi saddhiṁ bhikkhusaṁghena.

Addasā kho bhagavā te manusse appekacce nāvaṁ pariyesante appekacce uḷumpaṁ pariyesante appekacce kullaṁ bandhante apārā pāraṁ gantukāme.

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Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

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Paṭhamabhāṇavāro.

8. Ariyasaccakathā

25Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: "āyāmānanda, yena koṭigāmo tenupasaṅkamissāmā"ti.

"Evaṁ, bhante"ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṁghena saddhiṁ yena koṭigāmo tadavasari. Tatra sudaṁ bhagavā koṭigāme viharati.

Tatra kho bhagavā bhikkhū āmantesi:

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" Catunnaṁ, bhikkhave, ariyasaccānaṁ ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.

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Katamesaṁ catunnaṁ?

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Dukkhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.

Dukkhasamudayassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.

Dukkhanirodhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.

Dukkhanirodhagāminiyā paṭipadāya, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.

Tayidaṁ, bhikkhave, dukkhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhasamudayaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo"ti.

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Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

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Tatrapi sudaṁ bhagavā koṭigāme viharanto etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:

"iti sīlaṁ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā. Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ — kāmāsavā, bhavāsavā, avijjāsavā"ti.

9. Anāvattidhammasambodhiparāyaṇa

26Atha kho bhagavā koṭigāme yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi: "āyāmānanda, yena nātikā tenupaṅkamissāmā"ti.

"Evaṁ, bhante"ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṁghena saddhiṁ yena nātikā tadavasari. Tatrapi sudaṁ bhagavā nātike viharati giñjakāvasathe.

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

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"sāḷho nāma, bhante, bhikkhu nātike kālaṅkato, tassa kā gati, ko abhisamparāyo?

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

Sudatto nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo?

Sujātā nāma, bhante, upāsikā nātike kālaṅkatā, tassā kā gati, ko abhisamparāyo?

Kukkuṭo nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo?

Kāḷimbo nāma, bhante, upāsako … pe … nikaṭo nāma, bhante, upāsako … kaṭissaho nāma, bhante, upāsako … tuṭṭho nāma, bhante, upāsako … santuṭṭho nāma, bhante, upāsako … bhaddo nāma, bhante, upāsako … subhaddo nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo"ti?

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27"Sāḷho, Ānanda, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

Nandā, Ānanda, bhikkhunī pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā.

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Sudatto, Ānanda, upāsako tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissati.

Sujātā, Ānanda, upāsikā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.

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Kukkuṭo, Ānanda, upāsako pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā.

Kāḷimbo, Ānanda, upāsako … pe … nikaṭo, Ānanda, upāsako … kaṭissaho, Ānanda, upāsako … tuṭṭho, Ānanda, upāsako … santuṭṭho, Ānanda, upāsako … bhaddo, Ānanda, upāsako … subhaddo, Ānanda, upāsako pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā.

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Paropaññāsaṁ, Ānanda, nātike upāsakā kālaṅkatā, pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā.

Sādhikā navuti, Ānanda, nātike upāsakā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti.

Sātirekāni, Ānanda, pañcasatāni nātike upāsakā kālaṅkatā, tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.

10. Dhammādāsadhammapariyāya

28Anacchariyaṁ kho panetaṁ, Ānanda, yaṁ manussabhūto kālaṁ kareyya. Tasmiṁyeva kālaṅkate tathāgataṁ upasaṅkamitvā etamatthaṁ pucchissatha, vihesā hesā, Ānanda, tathāgatassa.

Tasmātihānanda, dhammādāsaṁ nāma dhammapariyāyaṁ desessāmi, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya: 'khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo'ti.

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29Katamo ca so, Ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya: 'khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo'ti?

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Idhānanda, ariyasāvako buddhe aveccappasādena samannāgato hoti:

'itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā'ti.

Dhamme aveccappasādena samannāgato hoti:

'svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī'ti.

Saṅghe aveccappasādena samannāgato hoti:

'suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā'ti.

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

Ayaṁ kho so, Ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya: 'khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo'"ti.

Tatrapi sudaṁ bhagavā nātike viharanto giñjakāvasathe etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti: "Iti sīlaṁ iti samādhi iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā. Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ — kāmāsavā, bhavāsavā, avijjāsavā"ti.

30Atha kho bhagavā nātike yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi: "āyāmānanda, yena vesālī tenupasaṅkamissāmā"ti.

"Evaṁ, bhante"ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena vesālī tadavasari.

Tatra sudaṁ bhagavā vesāliyaṁ viharati ambapālivane. Tatra kho bhagavā bhikkhū āmantesi:

"Sato, bhikkhave, bhikkhu vihareyya sampajāno, ayaṁ vo amhākaṁ anusāsanī.

Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Vedanāsu vedanānupassī … pe … citte cittānupassī … pe … dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

Evaṁ kho, bhikkhave, bhikkhu sato hoti.

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Kathañca, bhikkhave, bhikkhu sampajāno hoti?

Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

Evaṁ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno, ayaṁ vo amhākaṁ anusāsanī"ti.

11. Ambapālīgaṇikā

31Assosi kho ambapālī gaṇikā: "Bhagavā kira vesāliṁ anuppatto vesāliyaṁ viharati mayhaṁ ambavane"ti.

Atha kho ambapālī gaṇikā bhaddāni bhaddāni yānāni yojāpetvā bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi vesāliyā niyyāsi. Yena sako ārāmo tena pāyāsi. Yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikāva yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ambapāliṁ gaṇikaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.

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Atha kho ambapālī gaṇikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ etadavoca: "adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṁghenā"ti. Adhivāsesi bhagavā tuṇhībhāvena.

Atha kho ambapālī gaṇikā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

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Assosuṁ kho vesālikā licchavī: "Bhagavā kira vesāliṁ anuppatto vesāliyaṁ viharati ambapālivane"ti.

Atha kho te licchavī bhaddāni bhaddāni yānāni yojāpetvā bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi vesāliyā niyyiṁsu. Tatra ekacce licchavī nīlā honti nīlavaṇṇā nīlavatthā nīlālaṅkārā, ekacce licchavī pītā honti pītavaṇṇā pītavatthā pītālaṅkārā, ekacce licchavī lohitā honti lohitavaṇṇā lohitavatthā lohitālaṅkārā, ekacce licchavī odātā honti odātavaṇṇā odātavatthā odātālaṅkārā.

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Atha kho ambapālī gaṇikā daharānaṁ daharānaṁ licchavīnaṁ akkhena akkhaṁ cakkena cakkaṁ yugena yugaṁ paṭivaṭṭesi. Atha kho te licchavī ambapāliṁ gaṇikaṁ etadavocuṁ: "kiṁ, je ambapāli, daharānaṁ daharānaṁ licchavīnaṁ akkhena akkhaṁ cakkena cakkaṁ yugena yugaṁ paṭivaṭṭesī"ti?

"Tathā hi pana me, ayyaputtā, bhagavā nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṁghenā"ti.

"Dehi, je ambapāli, etaṁ bhattaṁ satasahassenā"ti.

"Sacepi me, ayyaputtā, vesāliṁ sāhāraṁ dassatha, evamahaṁ taṁ bhattaṁ na dassāmī"ti.

Atha kho te licchavī aṅguliṁ phoṭesuṁ: " jitamha vata bho ambakāya, jitamha vata bho ambakāyā"ti.

Atha kho te licchavī yena ambapālivanaṁ tena pāyiṁsu.

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Addasā kho bhagavā te licchavī dūratova āgacchante. Disvāna bhikkhū āmantesi: “yesaṁ, bhikkhave, bhikkhūnaṁ devā tāvatiṁsā adiṭṭhapubbā, oloketha, bhikkhave, licchaviparisaṁ; apaloketha, bhikkhave, licchaviparisaṁ; upasaṁharatha, bhikkhave, licchaviparisaṁ — tāvatiṁsasadisan”ti.

Atha kho te licchavī yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikāva yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te licchavī bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.

Atha kho te licchavī bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ etadavocuṁ: "adhivāsetu no, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṁghenā"ti.

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Atha kho bhagavā te licchavī etadavoca: "adhivutthaṁ kho me, licchavī, svātanāya ambapāliyā gaṇikāya bhattan"ti.

Atha kho te licchavī aṅguliṁ phoṭesuṁ: "jitamha vata bho ambakāya, jitamha vata bho ambakāyā"ti.

Atha kho te licchavī bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.

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32Atha kho ambapālī gaṇikā tassā rattiyā accayena sake ārāme paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: "kālo, bhante, niṭṭhitaṁ bhattan"ti.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena ambapāliyā gaṇikāya nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho ambapālī gaṇikā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.

Atha kho ambapālī gaṇikā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho ambapālī gaṇikā bhagavantaṁ etadavoca: "imāhaṁ, bhante, ārāmaṁ buddhappamukhassa bhikkhusaṅghassa dammī"ti.

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Paṭiggahesi bhagavā ārāmaṁ.

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Atha kho bhagavā ambapāliṁ gaṇikaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

Tatrapi sudaṁ bhagavā vesāliyaṁ viharanto ambapālivane etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:

"iti sīlaṁ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā. Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ — kāmāsavā, bhavāsavā, avijjāsavā"ti.

12. Veḷuvagāmavassūpagamana

33Atha kho bhagavā ambapālivane yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi: "āyāmānanda, yena veḷuvagāmako tenupasaṅkamissāmā"ti.

"Evaṁ, bhante"ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṁghena saddhiṁ yena veḷuvagāmako tadavasari. Tatra sudaṁ bhagavā veḷuvagāmake viharati.

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Tatra kho bhagavā bhikkhū āmantesi:

"etha tumhe, bhikkhave, samantā vesāliṁ yathāmittaṁ yathāsandiṭṭhaṁ yathāsambhattaṁ vassaṁ upetha. Ahaṁ pana idheva veḷuvagāmake vassaṁ upagacchāmī"ti.

"Evaṁ, bhante"ti kho te bhikkhū bhagavato paṭissutvā samantā vesāliṁ yathāmittaṁ yathāsandiṭṭhaṁ yathāsambhattaṁ vassaṁ upagacchiṁsu. Bhagavā pana tattheva veḷuvagāmake vassaṁ upagacchi.

Atha kho bhagavato vassūpagatassa kharo ābādho uppajji, bāḷhā vedanā vattanti māraṇantikā. Tā sudaṁ bhagavā sato sampajāno adhivāsesi avihaññamāno. Atha kho bhagavato etadahosi: "na kho metaṁ patirūpaṁ, yvāhaṁ anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṁghaṁ parinibbāyeyyaṁ. Yannūnāhaṁ imaṁ ābādhaṁ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṁ adhiṭṭhāya vihareyyan"ti.

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34Atha kho bhagavā taṁ ābādhaṁ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṁ adhiṭṭhāya vihāsi. Atha kho bhagavato so ābādho paṭippassambhi.

Atha kho bhagavā gilānā vuṭṭhito aciravuṭṭhito gelaññā vihārā nikkhamma vihārapacchāyāyaṁ paññatte āsane nisīdi.

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

"diṭṭho me, bhante, bhagavato phāsu; diṭṭhaṁ me, bhante, bhagavato khamanīyaṁ, api ca me, bhante, madhurakajāto viya kāyo. Disāpi me na pakkhāyanti; dhammāpi maṁ na paṭibhanti bhagavato gelaññena, api ca me, bhante, ahosi kācideva assāsamattā: 'na tāva bhagavā parinibbāyissati, na yāva bhagavā bhikkhusaṁghaṁ ārabbha kiñcideva udāharatī'"ti.

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35"Kiṁ panānanda, bhikkhusaṁgho mayi paccāsīsati? Desito, Ānanda, mayā dhammo anantaraṁ abāhiraṁ karitvā. Natthānanda, tathāgatassa dhammesu ācariyamuṭṭhi.

Yassa nūna, Ānanda, evamassa: 'ahaṁ bhikkhusaṁghaṁ pariharissāmī'ti vā 'mamuddesiko bhikkhusaṁgho'ti vā, so nūna, Ānanda, bhikkhusaṁghaṁ ārabbha kiñcideva udāhareyya. Tathāgatassa kho, Ānanda, na evaṁ hoti: 'ahaṁ bhikkhusaṁghaṁ pariharissāmī'ti vā 'mamuddesiko bhikkhusaṁgho'ti vā. Sakiṁ, Ānanda, tathāgato bhikkhusaṁghaṁ ārabbha kiñcideva udāharissati.

Ahaṁ kho panānanda, etarahi jiṇṇo vuddho mahallako addhagato vayo anuppatto. Āsītiko me vayo vattati. Seyyathāpi, Ānanda, jajjarasakaṭaṁ veṭhamissakena yāpeti; evameva kho, Ānanda, veṭhamissakena maññe tathāgatassa kāyo yāpeti.

Yasmiṁ, Ānanda, samaye tathāgato sabbanimittānaṁ amanasikārā ekaccānaṁ vedanānaṁ nirodhā animittaṁ cetosamādhiṁ upasampajja viharati, phāsutaro, Ānanda, tasmiṁ samaye tathāgatassa kāyo hoti.

Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.

Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo?

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Idhānanda, bhikkhu kāye kāyānupassī viharati atāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Vedanāsu … pe … citte … pe … dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

Evaṁ kho, Ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo.

Ye hi keci, Ānanda, etarahi vā mama vā accayena attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā, tamatagge me te, Ānanda, bhikkhū bhavissanti ye keci sikkhākāmā"ti.

Dutiyabhāṇavāro.

13. Nimittobhāsakathā

36Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi. Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi: "gaṇhāhi, Ānanda, nisīdanaṁ, yena cāpālaṁ cetiyaṁ tenupasaṅkamissāma divā vihārāyā"ti.

"Evaṁ, bhante"ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṁ ādāya bhagavantaṁ piṭṭhito piṭṭhito anubandhi.

Atha kho bhagavā yena cāpālaṁ cetiyaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Āyasmāpi kho ānando bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

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37Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca:

"Ramaṇīyā, Ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtaṁ cetiyaṁ, ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ cetiyaṁ.

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

Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ; na bhagavantaṁ yāci: "tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan"ti, yathā taṁ mārena pariyuṭṭhitacitto.

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Dutiyampi kho bhagavā … pe …

Tatiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi: "ramaṇīyā, Ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtaṁ cetiyaṁ, ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ cetiyaṁ.

Yassa kassaci, Ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. Tathāgatassa kho, Ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, Ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā"ti.

Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ; na bhagavantaṁ yāci: "tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan"ti, yathā taṁ mārena pariyuṭṭhitacitto.

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: "gaccha tvaṁ, Ānanda, yassadāni kālaṁ maññasī"ti.

"Evaṁ, bhante"ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā avidūre aññatarasmiṁ rukkhamūle nisīdi.

14. Mārayācanakathā

38Atha kho māro pāpimā acirapakkante āyasmante ānande yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho māro pāpimā bhagavantaṁ etadavoca:

"Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.

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Bhāsitā kho panesā, bhante, bhagavatā vācā:

'na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī'ti.

Etarahi kho pana, bhante, bhikkhū bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti.

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

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Bhāsitā kho panesā, bhante, bhagavatā vācā:

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

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

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

Bhāsitā kho panesā, bhante, bhagavatā vācā:

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

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

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

Bhāsitā kho panesā, bhante, bhagavatā vācā:

'na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī'ti.

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

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

Bhāsitā kho panesā, bhante, bhagavatā vācā:

'na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me idaṁ brahmacariyaṁ na iddhañceva bhavissati phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitan'ti.

Etarahi kho pana, bhante, bhagavato brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ, yāva devamanussehi suppakāsitaṁ. Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato"ti.

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Evaṁ vutte, bhagavā māraṁ pāpimantaṁ etadavoca:

"appossukko tvaṁ, pāpima, hohi, na ciraṁ tathāgatassa parinibbānaṁ bhavissati. Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī"ti.

 

39Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṁ ossaji. Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṁsanako salomahaṁso, devadundubhiyo ca phaliṁsu.

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

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16. Mahābhūmicālahetu

40Atha kho āyasmato ānandassa etadahosi: "acchariyaṁ vata bho, abbhutaṁ vata bho, mahā vatāyaṁ bhūmicālo; sumahā vatāyaṁ bhūmicālo bhiṁsanako salomahaṁso; devadundubhiyo ca phaliṁsu. Ko nu kho hetu ko paccayo mahato bhūmicālassa pātubhāvāyā"ti?

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi, ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: "acchariyaṁ, bhante, abbhutaṁ, bhante. Mahā vatāyaṁ, bhante, bhūmicālo; sumahā vatāyaṁ, bhante, bhūmicālo bhiṁsanako salomahaṁso; devadundubhiyo ca phaliṁsu. Ko nu kho, bhante, hetu ko paccayo mahato bhūmicālassa pātubhāvāyā"ti?

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41"Aṭṭha kho ime, Ānanda, hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya. Katame aṭṭha?

Ayaṁ, Ānanda, mahāpathavī udake patiṭṭhitā, udakaṁ vāte patiṭṭhitaṁ, vāto ākāsaṭṭho. Hoti kho so, Ānanda, samayo, yaṁ mahāvātā vāyanti. Mahāvātā vāyantā udakaṁ kampenti. Udakaṁ kampitaṁ pathaviṁ kampeti. Ayaṁ paṭhamo hetu paṭhamo paccayo mahato bhūmicālassa pātubhāvāya. (1)

Puna caparaṁ, Ānanda, samaṇo vā hoti brāhmaṇo vā iddhimā cetovasippatto, devo vā mahiddhiko mahānubhāvo, tassa parittā pathavīsaññā bhāvitā hoti, appamāṇā āposaññā. So imaṁ pathaviṁ kampeti saṅkampeti sampakampeti sampavedheti. Ayaṁ dutiyo hetu dutiyo paccayo mahato bhūmicālassa pātubhāvāya. (2)

Puna caparaṁ, Ānanda, yadā bodhisatto tusitakāyā cavitvā sato sampajāno mātukucchiṁ okkamati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṁ tatiyo hetu tatiyo paccayo mahato bhūmicālassa pātubhāvāya. (3)

Puna caparaṁ, Ānanda, yadā bodhisatto sato sampajāno mātukucchismā nikkhamati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṁ catuttho hetu catuttho paccayo mahato bhūmicālassa pātubhāvāya. (4)

Puna caparaṁ, Ānanda, yadā tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṁ pañcamo hetu pañcamo paccayo mahato bhūmicālassa pātubhāvāya. (5)

Puna caparaṁ, Ānanda, yadā tathāgato anuttaraṁ dhammacakkaṁ pavatteti, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṁ chaṭṭho hetu chaṭṭho paccayo mahato bhūmicālassa pātubhāvāya. (6)

Puna caparaṁ, Ānanda, yadā tathāgato sato sampajāno āyusaṅkhāraṁ ossajjati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṁ sattamo hetu sattamo paccayo mahato bhūmicālassa pātubhāvāya. (7)

Puna caparaṁ, Ānanda, yadā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṁ aṭṭhamo hetu aṭṭhamo paccayo mahato bhūmicālassa pātubhāvāya. (8)

Ime kho, Ānanda, aṭṭha hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya.

17. Aṭṭhaparisā

42Aṭṭha kho imā, Ānanda, parisā. Katamā aṭṭha?

Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā.

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Abhijānāmi kho panāhaṁ, Ānanda, anekasataṁ brāhmaṇaparisaṁ … pe … gahapatiparisaṁ … samaṇaparisaṁ … cātumahārājikaparisaṁ … tāvatiṁsaparisaṁ … māraparisaṁ … brahmaparisaṁ upasaṅkamitā. Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā. Tattha yādisako tesaṁ vaṇṇo hoti, tādisako mayhaṁ vaṇṇo hoti. Yādisako tesaṁ saro hoti, tādisako mayhaṁ saro hoti. Dhammiyā kathāya sandassemi samādapemi samuttejemi sampahaṁsemi. Bhāsamānañca maṁ na jānanti: 'ko nu kho ayaṁ bhāsati devo vā manusso vā'ti?

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Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā antaradhāyāmi. Antarahitañca maṁ na jānanti: 'ko nu kho ayaṁ antarahito devo vā manusso vā'ti?

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Imā kho, Ānanda, aṭṭha parisā.

18. Aṭṭhaabhibhāyatana

43Aṭṭha kho imāni, Ānanda, abhibhāyatanāni. Katamāni aṭṭha?

Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. 'Tāni abhibhuyya jānāmi passāmī'ti evaṁsaññī hoti. Idaṁ paṭhamaṁ abhibhāyatanaṁ. (1)

Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. 'Tāni abhibhuyya jānāmi passāmī'ti evaṁsaññī hoti. Idaṁ dutiyaṁ abhibhāyatanaṁ. (2)

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. 'Tāni abhibhuyya jānāmi passāmī'ti evaṁsaññī hoti. Idaṁ tatiyaṁ abhibhāyatanaṁ. (3)

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. 'Tāni abhibhuyya jānāmi passāmī'ti evaṁsaññī hoti. Idaṁ catutthaṁ abhibhāyatanaṁ. (4)

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ. Evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. 'Tāni abhibhuyya jānāmi passāmī'ti evaṁsaññī hoti. Idaṁ pañcamaṁ abhibhāyatanaṁ. (5)

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ. Evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. 'Tāni abhibhuyya jānāmi passāmī'ti evaṁsaññī hoti. Idaṁ chaṭṭhaṁ abhibhāyatanaṁ. (6)

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ. Evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. 'Tāni abhibhuyya jānāmi passāmī'ti evaṁsaññī hoti. Idaṁ sattamaṁ abhibhāyatanaṁ. (7)

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ. Evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. 'Tāni abhibhuyya jānāmi passāmī'ti evaṁsaññī hoti. Idaṁ aṭṭhamaṁ abhibhāyatanaṁ. (8)

Imāni kho, Ānanda, aṭṭha abhibhāyatanāni.

19. Aṭṭhavimokkha

44Aṭṭha kho ime, Ānanda, vimokkhā. Katame aṭṭha?

Rūpī rūpāni passati, ayaṁ paṭhamo vimokkho. (1)

Ajjhattaṁ arūpasaññī bahiddhā rūpāni passati, ayaṁ dutiyo vimokkho. (2)

Subhanteva adhimutto hoti, ayaṁ tatiyo vimokkho. (3)

Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā 'ananto ākāso'ti ākāsānañcāyatanaṁ upasampajja viharati, ayaṁ catuttho vimokkho. (4)

Sabbaso ākāsānañcāyatanaṁ samatikkamma 'anantaṁ viññāṇan'ti viññāṇañcāyatanaṁ upasampajja viharati, ayaṁ pañcamo vimokkho. (5)

Sabbaso viññāṇañcāyatanaṁ samatikkamma 'natthi kiñcī'ti ākiñcaññāyatanaṁ upasampajja viharati, ayaṁ chaṭṭho vimokkho. (6)

Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati, ayaṁ sattamo vimokkho. (7)

Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, ayaṁ aṭṭhamo vimokkho. (8)

Ime kho, Ānanda, aṭṭha vimokkhā.

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45Ekamidāhaṁ, Ānanda, samayaṁ uruvelāyaṁ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Atha kho, Ānanda, māro pāpimā yenāhaṁ tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, Ānanda, māro pāpimā maṁ etadavoca:

'parinibbātu dāni, bhante, bhagavā; parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato'ti. Evaṁ vutte, ahaṁ, Ānanda, māraṁ pāpimantaṁ etadavocaṁ:

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

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

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

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

Na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me idaṁ brahmacariyaṁ na iddhañceva bhavissati phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitan'ti.

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46Idāneva kho, Ānanda, ajja cāpāle cetiye māro pāpimā yenāhaṁ tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, Ānanda, māro pāpimā maṁ etadavoca:

'parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā:

"na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti … pe … yāva me bhikkhuniyo na sāvikā bhavissanti … pe … yāva me upāsakā na sāvakā bhavissanti … pe … yāva me upāsikā na sāvikā bhavissanti … pe … yāva me idaṁ brahmacariyaṁ na iddhañceva bhavissati phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ, yāva devamanussehi suppakāsitan"ti.

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

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

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47Evaṁ vutte, ahaṁ, Ānanda, māraṁ pāpimantaṁ etadavocaṁ: 'appossukko tvaṁ, pāpima, hohi, na ciraṁ tathāgatassa parinibbānaṁ bhavissati. Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī'ti. Idāneva kho, Ānanda, ajja cāpāle cetiye tathāgatena satena sampajānena āyusaṅkhāro ossaṭṭho"ti.

20. Ānandayācanakathā

48Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: "tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan"ti.

"Alaṁ dāni, Ānanda. Mā tathāgataṁ yāci, akālo dāni, Ānanda, tathāgataṁ yācanāyā"ti.

Dutiyampi kho āyasmā ānando … pe … tatiyampi kho āyasmā ānando bhagavantaṁ etadavoca: "tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan"ti.

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"Saddahasi tvaṁ, Ānanda, tathāgatassa bodhin"ti?

"Evaṁ, bhante".

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"Atha kiñcarahi tvaṁ, Ānanda, tathāgataṁ yāvatatiyakaṁ abhinippīḷesī"ti?

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"Sammukhā metaṁ, bhante, bhagavato sutaṁ sammukhā paṭiggahitaṁ: 'yassa kassaci, Ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. Tathāgatassa kho, Ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. So ākaṅkhamāno, Ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā'"ti.

"Saddahasi tvaṁ, ānandā"ti?

"Evaṁ, bhante".

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"Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ, yaṁ tvaṁ tathāgatena evaṁ oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci: 'tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan'ti.

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

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49Ekamidāhaṁ, Ānanda, samayaṁ rājagahe viharāmi gijjhakūṭe pabbate. Tatrāpi kho tāhaṁ, Ānanda, āmantesiṁ:

'ramaṇīyaṁ, Ānanda, rājagahaṁ, ramaṇīyo, Ānanda, gijjhakūṭo pabbato. Yassa kassaci, Ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.

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

Evampi kho tvaṁ, Ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci: 'tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan'ti.

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

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50Ekamidāhaṁ, Ānanda, samayaṁ tattheva rājagahe viharāmi gotamanigrodhe … pe … tattheva rājagahe viharāmi corapapāte … tattheva rājagahe viharāmi vebhārapasse sattapaṇṇiguhāyaṁ … tattheva rājagahe viharāmi isigilipasse kāḷasilāyaṁ … tattheva rājagahe viharāmi sītavane sappasoṇḍikapabbhāre … tattheva rājagahe viharāmi tapodārāme … tattheva rājagahe viharāmi veḷuvane kalandakanivāpe … tattheva rājagahe viharāmi jīvakambavane … tattheva rājagahe viharāmi maddakucchismiṁ migadāye.

Yassa kassaci, Ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā … pe … ākaṅkhamāno, Ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā'ti.

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

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

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

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51Ekamidāhaṁ, Ānanda, samayaṁ idheva vesāliyaṁ viharāmi udene cetiye. Tatrāpi kho tāhaṁ, Ānanda, āmantesiṁ:

'ramaṇīyā, Ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ. Yassa kassaci, Ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. Tathāgatassa kho, Ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, Ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā'ti. Evampi kho tvaṁ, Ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci: 'tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan'ti. Sace tvaṁ, Ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya, tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ.

52Ekamidāhaṁ, Ānanda, samayaṁ idheva vesāliyaṁ viharāmi gotamake cetiye … pe … idheva vesāliyaṁ viharāmi sattambe cetiye … idheva vesāliyaṁ viharāmi bahuputte cetiye … idheva vesāliyaṁ viharāmi sārandade cetiye … idāneva kho tāhaṁ, Ānanda, ajja cāpāle cetiye āmantesiṁ: 'ramaṇīyā, Ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtaṁ cetiyaṁ, ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ cetiyaṁ.

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

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

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

'tiṭṭhatu bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan'ti.

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

53Nanu etaṁ, Ānanda, mayā paṭikacceva akkhātaṁ: 'sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo. Taṁ kutettha, Ānanda, labbhā, yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ vata mā palujjīti netaṁ ṭhānaṁ vijjati'. Yaṁ kho panetaṁ, Ānanda, tathāgatena cattaṁ vantaṁ muttaṁ pahīnaṁ paṭinissaṭṭhaṁ ossaṭṭho āyusaṅkhāro, ekaṁsena vācā bhāsitā:

'na ciraṁ tathāgatassa parinibbānaṁ bhavissati. Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī'ti. Tañca tathāgato jīvitahetu puna paccāvamissatīti netaṁ ṭhānaṁ vijjati.

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āyāmānanda, yena mahāvanaṁ kūṭāgārasālā tenupasaṅkamissāmā"ti.

"Evaṁ, bhante"ti kho āyasmā ānando bhagavato paccassosi.

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Atha kho bhagavā āyasmatā ānandena saddhiṁ yena mahāvanaṁ kūṭāgārasālā tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ āmantesi:

"gaccha tvaṁ, Ānanda, yāvatikā bhikkhū vesāliṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātehī"ti.

"Evaṁ, bhante"ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū vesāliṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho āyasmā ānando bhagavantaṁ etadavoca: "sannipatito, bhante, bhikkhusaṅgho, yassadāni, bhante, bhagavā kālaṁ maññatī"ti.

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54Atha kho bhagavā yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi:

"tasmātiha, bhikkhave, ye te mayā dhammā abhiññā desitā, te vo sādhukaṁ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.

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Katame ca te, bhikkhave, dhammā mayā abhiññā desitā, ye vo sādhukaṁ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.

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Seyyathidaṁ —

cattāro satipaṭṭhānā,
cattāro sammappadhānā,
cattāro iddhipādā,
pañcindriyāni,
pañca balāni,
satta bojjhaṅgā,
ariyo aṭṭhaṅgiko maggo.

Ime kho te, bhikkhave, dhammā mayā abhiññā desitā, ye vo sādhukaṁ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan"ti.

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55Atha kho bhagavā bhikkhū āmantesi:

"handa dāni, bhikkhave, āmantayāmi vo, vayadhammā saṅkhārā, appamādena sampādetha. Naciraṁ tathāgatassa parinibbānaṁ bhavissati. Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī"ti. Idamavoca bhagavā.

Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

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Tatiyo bhāṇavāro.

21. Nāgāpalokita

56Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi. Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto nāgāpalokitaṁ vesāliṁ apaloketvā āyasmantaṁ ānandaṁ āmantesi: "Idaṁ pacchimakaṁ, Ānanda, tathāgatassa vesāliyā dassanaṁ bhavissati. āyāmānanda, yena bhaṇḍagāmo tenupasaṅkamissāmā"ti.

"Evaṁ, bhante"ti kho āyasmā ānando bhagavato paccassosi.

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Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena bhaṇḍagāmo tadavasari. Tatra sudaṁ bhagavā bhaṇḍagāme viharati.

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Tatra kho bhagavā bhikkhū āmantesi:

"catunnaṁ, bhikkhave, dhammānaṁ ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.

Katamesaṁ catunnaṁ?

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

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

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

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

Tayidaṁ, bhikkhave, ariyaṁ sīlaṁ anubuddhaṁ paṭividdhaṁ, ariyo samādhi anubuddho paṭividdho, ariyā paññā anubuddhā paṭividdhā, ariyā vimutti anubuddhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo"ti.

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Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

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Tatrāpi sudaṁ bhagavā bhaṇḍagāme viharanto etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:

"iti sīlaṁ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā. Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ — kāmāsavā, bhavāsavā, avijjāsavā"ti.

22. Catumahāpadesakathā

57Atha kho bhagavā bhaṇḍagāme yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi: "āyāmānanda, yena hatthigāmo, yena ambagāmo, yena jambugāmo, yena bhoganagaraṁ tenupasaṅkamissāmā"ti.

Tatra sudaṁ bhagavā bhoganagare viharati ānande cetiye.

Tatra kho bhagavā bhikkhū āmantesi: "cattārome, bhikkhave, mahāpadese desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī"ti.

"Evaṁ, bhante"ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

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58"Idha, bhikkhave, bhikkhu evaṁ vadeyya: 'sammukhā metaṁ, āvuso, bhagavato sutaṁ sammukhā paṭiggahitaṁ, ayaṁ dhammo ayaṁ vinayo idaṁ satthusāsanan'ti. Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni.

Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ: 'addhā idaṁ na ceva tassa bhagavato vacanaṁ; imassa ca bhikkhuno duggahitan'ti. Iti hetaṁ, bhikkhave, chaḍḍeyyātha. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṁ: 'addhā idaṁ tassa bhagavato vacanaṁ; imassa ca bhikkhuno suggahitan'ti. Idaṁ, bhikkhave, paṭhamaṁ mahāpadesaṁ dhāreyyātha. (1)

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Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: 'amukasmiṁ nāma āvāse saṅgho viharati sathero sapāmokkho. Tassa me saṅghassa sammukhā sutaṁ sammukhā paṭiggahitaṁ, ayaṁ dhammo ayaṁ vinayo idaṁ satthusāsanan'ti. Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni.

Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ: 'addhā idaṁ na ceva tassa bhagavato vacanaṁ; tassa ca saṅghassa duggahitan'ti. Itihetaṁ, bhikkhave, chaḍḍeyyātha. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṁ: 'addhā idaṁ tassa bhagavato vacanaṁ; tassa ca saṅghassa suggahitan'ti. Idaṁ, bhikkhave, dutiyaṁ mahāpadesaṁ dhāreyyātha. (2)

Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: 'amukasmiṁ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā. Tesaṁ me therānaṁ sammukhā sutaṁ sammukhā paṭiggahitaṁ — ayaṁ dhammo ayaṁ vinayo idaṁ satthusāsanan'ti. Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ … pe … na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ: 'addhā idaṁ na ceva tassa bhagavato vacanaṁ; tesañca therānaṁ duggahitan'ti. Itihetaṁ, bhikkhave, chaḍḍeyyātha. Tāni ce sutte osāriyamānāni … pe … vinaye ca sandissanti, niṭṭhamettha gantabbaṁ: 'addhā idaṁ tassa bhagavato vacanaṁ; tesañca therānaṁ suggahitan'ti. Idaṁ, bhikkhave, tatiyaṁ mahāpadesaṁ dhāreyyātha. (3)

Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: 'amukasmiṁ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo. Tassa me therassa sammukhā sutaṁ sammukhā paṭiggahitaṁ — ayaṁ dhammo ayaṁ vinayo idaṁ satthusāsanan'ti. Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni.

Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ: 'addhā idaṁ na ceva tassa bhagavato vacanaṁ; tassa ca therassa duggahitan'ti. Itihetaṁ, bhikkhave, chaḍḍeyyātha. Tāni ca sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṁ: 'addhā idaṁ tassa bhagavato vacanaṁ; tassa ca therassa suggahitan'ti. Idaṁ, bhikkhave, catutthaṁ mahāpadesaṁ dhāreyyātha. (4)

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Ime kho, bhikkhave, cattāro mahāpadese dhāreyyāthā"ti.

Tatrapi sudaṁ bhagavā bhoganagare viharanto ānande cetiye etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:

"iti sīlaṁ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā. Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ — kāmāsavā, bhavāsavā, avijjāsavā"ti.

23. Kammāraputtacundavatthu

59Atha kho bhagavā bhoganagare yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi: "āyāmānanda, yena pāvā tenupasaṅkamissāmā"ti.

"Evaṁ, bhante"ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṁghena saddhiṁ yena pāvā tadavasari. Tatra sudaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane.

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Assosi kho cundo kammāraputto: " bhagavā kira pāvaṁ anuppatto, pāvāyaṁ viharati mayhaṁ ambavane"ti. Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho cundo kammāraputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca:"adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṁghenā"ti.

Adhivāsesi bhagavā tuṇhībhāvena. Atha kho cundo kammāraputto bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

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Atha kho cundo kammāraputto tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā pahūtañca sūkaramaddavaṁ bhagavato kālaṁ ārocāpesi: "kālo, bhante, niṭṭhitaṁ bhattan"ti.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena cundassa kammāraputtassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā cundaṁ kammāraputtaṁ āmantesi: “Yaṁ te, cunda, sūkaramaddavaṁ paṭiyattaṁ, tena maṁ parivisa. Yaṁ panaññaṁ khādanīyaṁ bhojanīyaṁ paṭiyattaṁ, tena bhikkhusaṅghaṁ parivisā”ti.

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“Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṁ ahosi sūkaramaddavaṁ paṭiyattaṁ, tena bhagavantaṁ parivisi. Yaṁ panaññaṁ khādanīyaṁ bhojanīyaṁ paṭiyattaṁ, tena bhikkhusaṅghaṁ parivisi.

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Atha kho bhagavā cundaṁ kammāraputtaṁ āmantesi:

"yaṁ te, cunda, sūkaramaddavaṁ avasiṭṭhaṁ, taṁ sobbhe nikhaṇāhi. Nāhaṁ taṁ, cunda, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yassa taṁ paribhuttaṁ sammā pariṇāmaṁ gaccheyya aññatra tathāgatassā"ti.

"Evaṁ, bhante"ti kho cundo kammāraputto bhagavato paṭissutvā yaṁ ahosi sūkaramaddavaṁ avasiṭṭhaṁ, taṁ sobbhe nikhaṇitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

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60Atha kho bhagavato cundassa kammāraputtassa bhattaṁ bhuttāvissa kharo ābādho uppajji, lohitapakkhandikā pabāḷhā vedanā vattanti māraṇantikā. Tā sudaṁ bhagavā sato sampajāno adhivāsesi avihaññamāno. Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: "āyāmānanda, yena kusinārā tenupasaṅkamissāmā"ti.

"Evaṁ, bhante"ti kho āyasmā ānando bhagavato paccassosi.

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24. Pānīyāharaṇa

61Atha kho bhagavā maggā okkamma yena aññataraṁ rukkhamūlaṁ tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ āmantesi: "iṅgha me tvaṁ, Ānanda, catugguṇaṁ saṅghāṭiṁ paññapehi, kilantosmi, Ānanda, nisīdissāmī"ti.

"Evaṁ, bhante"ti kho āyasmā ānando bhagavato paṭissutvā catugguṇaṁ saṅghāṭiṁ paññapesi. Nisīdi bhagavā paññatte āsane.

Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi: "iṅgha me tvaṁ, Ānanda, pānīyaṁ āhara, pipāsitosmi, Ānanda, pivissāmī"ti.

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Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: "idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni, taṁ cakkacchinnaṁ udakaṁ parittaṁ luḷitaṁ āvilaṁ sandati. Ayaṁ, bhante, kakudhā nadī avidūre acchodakā sātodakā sītodakā setodakā suppatitthā ramaṇīyā. Ettha bhagavā pānīyañca pivissati, gattāni ca sītī karissatī"ti.

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Dutiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi: "iṅgha me tvaṁ, Ānanda, pānīyaṁ āhara, pipāsitosmi, Ānanda, pivissāmī"ti.

Dutiyampi kho āyasmā ānando bhagavantaṁ etadavoca: "idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni, taṁ cakkacchinnaṁ udakaṁ parittaṁ luḷitaṁ āvilaṁ sandati. Ayaṁ, bhante, kakudhā nadī avidūre acchodakā sātodakā sītodakā setodakā suppatitthā ramaṇīyā. Ettha bhagavā pānīyañca pivissati, gattāni ca sītīkarissatī"ti.

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Tatiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi: "iṅgha me tvaṁ, Ānanda, pānīyaṁ āhara, pipāsitosmi, Ānanda, pivissāmī"ti.

"Evaṁ, bhante"ti kho āyasmā ānando bhagavato paṭissutvā pattaṁ gahetvā yena sā nadikā tenupasaṅkami. Atha kho sā nadikā cakkacchinnā parittā luḷitā āvilā sandamānā, āyasmante ānande upasaṅkamante acchā vippasannā anāvilā sandittha.

Atha kho āyasmato ānandassa etadahosi: "acchariyaṁ vata bho, abbhutaṁ vata bho, tathāgatassa mahiddhikatā mahānubhāvatā. Ayañhi sā nadikā cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandatī"ti.

Pattena pānīyaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: "acchariyaṁ, bhante, abbhutaṁ, bhante, tathāgatassa mahiddhikatā mahānubhāvatā. Idāni sā bhante nadikā cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandittha. Pivatu bhagavā pānīyaṁ pivatu sugato pānīyan"ti. Atha kho bhagavā pānīyaṁ apāyi.

25. Pukkusamallaputtavatthu

62Tena kho pana samayena pukkuso mallaputto āḷārassa kālāmassa sāvako kusinārāya pāvaṁ addhānamaggappaṭipanno hoti. Addasā kho pukkuso mallaputto bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ. Disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho pukkuso mallaputto bhagavantaṁ etadavoca: "acchariyaṁ, bhante, abbhutaṁ, bhante, santena vata, bhante, pabbajitā vihārena viharanti.

Bhūtapubbaṁ, bhante, āḷāro kālāmo addhānamaggappaṭipanno maggā okkamma avidūre aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Atha kho, bhante, pañcamattāni sakaṭasatāni āḷāraṁ kālāmaṁ nissāya nissāya atikkamiṁsu. Atha kho, bhante, aññataro puriso tassa sakaṭasatthassa piṭṭhito piṭṭhito āgacchanto yena āḷāro kālāmo tenupasaṅkami; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavoca:

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'api, bhante, pañcamattāni sakaṭasatāni atikkantāni addasā'ti?

'Na kho ahaṁ, āvuso, addasan'ti.

'Kiṁ pana, bhante, saddaṁ assosī'ti?

'Na kho ahaṁ, āvuso, saddaṁ assosin'ti.

'Kiṁ pana, bhante, sutto ahosī'ti?

'Na kho ahaṁ, āvuso, sutto ahosin'ti.

'Kiṁ pana, bhante, saññī ahosī'ti?

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'Evamāvuso'ti.

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'So tvaṁ, bhante, saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva addasa, na pana saddaṁ assosi; apisu te, bhante, saṅghāṭi rajena okiṇṇā'ti?

'Evamāvuso'ti.

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Atha kho, bhante, tassa purisassa etadahosi: 'acchariyaṁ vata bho, abbhutaṁ vata bho, santena vata bho pabbajitā vihārena viharanti. Yatra hi nāma saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva dakkhati, na pana saddaṁ sossatī'ti. Āḷāre kālāme uḷāraṁ pasādaṁ pavedetvā pakkāmī"ti.

63"Taṁ kiṁ maññasi, pukkusa, katamaṁ nu kho dukkarataraṁ vā durabhisambhavataraṁ vā — yo vā saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva passeyya, na pana saddaṁ suṇeyya; yo vā saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva passeyya, na pana saddaṁ suṇeyyā"ti?

"Kiñhi, bhante, karissanti pañca vā sakaṭasatāni cha vā sakaṭasatāni satta vā sakaṭasatāni aṭṭha vā sakaṭasatāni nava vā sakaṭasatāni, sakaṭasahassaṁ vā sakaṭasatasahassaṁ vā. Atha kho etadeva dukkaratarañceva durabhisambhavatarañca yo saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva passeyya, na pana saddaṁ suṇeyyā"ti.

"Ekamidāhaṁ, pukkusa, samayaṁ ātumāyaṁ viharāmi bhusāgāre. Tena kho pana samayena deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā avidūre bhusāgārassa dve kassakā bhātaro hatā cattāro ca balibaddā. Atha kho, pukkusa, ātumāya mahājanakāyo nikkhamitvā yena te dve kassakā bhātaro hatā cattāro ca balibaddā tenupasaṅkami.

'kiṁ nu kho eso, āvuso, mahājanakāyo sannipatito'ti?

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'Idāni, bhante, deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā dve kassakā bhātaro hatā cattāro ca balibaddā. Ettheso mahājanakāyo sannipatito. Tvaṁ pana, bhante, kva ahosī'ti?

'Idheva kho ahaṁ, āvuso, ahosin'ti.

'Kiṁ pana, bhante, addasā'ti?

'Na kho ahaṁ, āvuso, addasan'ti.

'Kiṁ pana, bhante, saddaṁ assosī'ti?

'Na kho ahaṁ, āvuso, saddaṁ assosin'ti.

'Kiṁ pana, bhante, sutto ahosī'ti?

'Na kho ahaṁ, āvuso, sutto ahosin'ti.

'Kiṁ pana, bhante, saññī ahosī'ti?

'Evamāvuso'ti.

'So tvaṁ, bhante, saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva addasa, na pana saddaṁ assosī'ti?

'Evamāvuso'ti?

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64Atha kho, pukkusa, tassa purisassa etadahosi: 'acchariyaṁ vata bho, abbhutaṁ vata bho, santena vata bho pabbajitā vihārena viharanti. Yatra hi nāma saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva dakkhati, na pana saddaṁ sossatī'ti. Mayi uḷāraṁ pasādaṁ pavedetvā maṁ abhivādetvā padakkhiṇaṁ katvā pakkāmī"ti.

Evaṁ vutte, pukkuso mallaputto bhagavantaṁ etadavoca: "esāhaṁ, bhante, yo me āḷāre kālāme pasādo taṁ mahāvāte vā ophuṇāmi sīghasotāya vā nadiyā pavāhemi.

Abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: 'cakkhumanto rūpāni dakkhantī'ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṁghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan"ti.

Atha kho pukkuso mallaputto aññataraṁ purisaṁ āmantesi: "iṅgha me tvaṁ, bhaṇe, siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ āharā"ti.

"Evaṁ, bhante"ti kho so puriso pukkusassa mallaputtassa paṭissutvā taṁ siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ āhari. Atha kho pukkuso mallaputto taṁ siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ bhagavato upanāmesi: "Idaṁ, bhante, siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ, taṁ me bhagavā paṭiggaṇhātu anukampaṁ upādāyā"ti.

"Tena hi, pukkusa, ekena maṁ acchādehi, ekena ānandan"ti.

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"Evaṁ, bhante"ti kho pukkuso mallaputto bhagavato paṭissutvā ekena bhagavantaṁ acchādeti, ekena āyasmantaṁ ānandaṁ.

Atha kho bhagavā pukkusaṁ mallaputtaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho pukkuso mallaputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

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65Atha kho āyasmā Ānando acirapakkante pukkuse mallaputte taṁ siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ bhagavato kāyaṁ upanāmesi. Taṁ bhagavato kāyaṁ upanāmitaṁ hataccikaṁ viya khāyati.

Atha kho āyasmā ānando bhagavantaṁ etadavoca: "acchariyaṁ, bhante, abbhutaṁ, bhante, yāva parisuddho, bhante, tathāgatassa chavivaṇṇo pariyodāto. Idaṁ, bhante, siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ bhagavato kāyaṁ upanāmitaṁ hataccikaṁ viya khāyatī"ti.

"Evametaṁ, Ānanda, evametaṁ, Ānanda, dvīsu kālesu ativiya tathāgatassa kāyo parisuddho hoti chavivaṇṇo pariyodāto.

Katamesu dvīsu?

Yañca, Ānanda, rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati. Imesu kho, Ānanda, dvīsu kālesu ativiya tathāgatassa kāyo parisuddho hoti chavivaṇṇo pariyodāto.

Ajja kho panānanda, rattiyā pacchime yāme kusinārāyaṁ upavattane mallānaṁ sālavane antarena yamakasālānaṁ tathāgatassa parinibbānaṁ bhavissati.

Āyāmānanda, yena kakudhā nadī tenupasaṅkamissāmā"ti.

"Evaṁ, bhante"ti kho āyasmā ānando bhagavato paccassosi.

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66Atha kho bhagavā mahatā bhikkhusaṁghena saddhiṁ yena kakudhā nadī tenupasaṅkami; upasaṅkamitvā kakudhaṁ nadiṁ ajjhogāhetvā nhatvā ca pivitvā ca paccuttaritvā yena ambavanaṁ tenupasaṅkami. Upasaṅkamitvā āyasmantaṁ cundakaṁ āmantesi: "iṅgha me tvaṁ, cundaka, catugguṇaṁ saṅghāṭiṁ paññapehi, kilantosmi, cundaka, nipajjissāmī"ti.

"Evaṁ, bhante"ti kho āyasmā cundako bhagavato paṭissutvā catugguṇaṁ saṅghāṭiṁ paññapesi. Atha kho bhagavā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasikaritvā. Āyasmā pana cundako tattheva bhagavato purato nisīdi.

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67Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:

"siyā kho panānanda, cundassa kammāraputtassa koci vippaṭisāraṁ uppādeyya: 'tassa te, āvuso cunda, alābhā tassa te dulladdhaṁ, yassa te tathāgato pacchimaṁ piṇḍapātaṁ paribhuñjitvā parinibbuto'ti.

Cundassa, Ānanda, kammāraputtassa evaṁ vippaṭisāro paṭivinetabbo: 'tassa te, āvuso cunda, lābhā tassa te suladdhaṁ, yassa te tathāgato pacchimaṁ piṇḍapātaṁ paribhuñjitvā parinibbuto. Sammukhā metaṁ, āvuso cunda, bhagavato sutaṁ sammukhā paṭiggahitaṁ – dveme piṇḍapātā samasamaphalā samavipākā, ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṁsatarā ca.

Katame dve?

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Yañca piṇḍapātaṁ paribhuñjitvā tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca piṇḍapātaṁ paribhuñjitvā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati. Ime dve piṇḍapātā samasamaphalā samavipākā, ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṁsatarā ca.

Āyusaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, vaṇṇasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, sukhasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, yasasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, saggasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, ādhipateyyasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitan'ti. Cundassa, Ānanda, kammāraputtassa evaṁ vippaṭisāro paṭivinetabbo"ti.

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Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

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Catuttho bhāṇavāro.

26. Yamakasālā

68Atha kho bhagavā āyasmantaṁ Ānandaṁ āmantesi: "āyāmānanda, yena hiraññavatiyā nadiyā pārimaṁ tīraṁ, yena kusinārā upavattanaṁ mallānaṁ sālavanaṁ tenupasaṅkamissāmā"ti.

"Evaṁ, bhante"ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṁghena saddhiṁ yena hiraññavatiyā nadiyā pārimaṁ tīraṁ, yena kusinārā upavattanaṁ mallānaṁ sālavanaṁ tenupasaṅkami. Upasaṅkamitvā āyasmantaṁ ānandaṁ āmantesi: "iṅgha me tvaṁ, Ānanda, antarena yamakasālānaṁ uttarasīsakaṁ mañcakaṁ paññapehi, kilantosmi, Ānanda, nipajjissāmī"ti.

"Evaṁ, bhante"ti kho āyasmā ānando bhagavato paṭissutvā antarena yamakasālānaṁ uttarasīsakaṁ mañcakaṁ paññapesi. Atha kho bhagavā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya sato sampajāno.

Tena kho pana samayena yamakasālā sabbaphāliphullā honti akālapupphehi. Te tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.

69Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: "sabbaphāliphullā kho, Ānanda, yamakasālā akālapupphehi. Te tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.

Na kho, Ānanda, ettāvatā tathāgato sakkato vā hoti garukato vā mānito vā pūjito vā apacito vā. Yo kho, Ānanda, bhikkhu vā bhikkhunī vā upāsako vā upāsikā vā dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, so tathāgataṁ sakkaroti garuṁ karoti māneti pūjeti apaciyati, paramāya pūjāya. Tasmātihānanda, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārinoti. Evañhi vo, Ānanda, sikkhitabban"ti.

27. Upavāṇatthera

70Tena kho pana samayena āyasmā upavāṇo bhagavato purato ṭhito hoti bhagavantaṁ bījayamāno. Atha kho bhagavā āyasmantaṁ upavāṇaṁ apasāresi: "apehi, bhikkhu, mā me purato aṭṭhāsī"ti.

Atha kho āyasmato ānandassa etadahosi: "Ayaṁ kho āyasmā upavāṇo dīgharattaṁ bhagavato upaṭṭhāko santikāvacaro samīpacārī. Atha ca pana bhagavā pacchime kāle āyasmantaṁ upavāṇaṁ apasāreti: 'apehi, bhikkhu, mā me purato aṭṭhāsī'ti. Ko nu kho hetu, ko paccayo, yaṁ bhagavā āyasmantaṁ upavāṇaṁ apasāreti: 'apehi, bhikkhu, mā me purato aṭṭhāsī'"ti?

Atha kho āyasmā ānando bhagavantaṁ etadavoca: "Ayaṁ, bhante, āyasmā upavāṇo dīgharattaṁ bhagavato upaṭṭhāko santikāvacaro samīpacārī. Atha ca pana bhagavā pacchime kāle āyasmantaṁ upavāṇaṁ apasāreti: 'apehi, bhikkhu, mā me purato aṭṭhāsī'ti. Ko nu kho, bhante, hetu, ko paccayo, yaṁ bhagavā āyasmantaṁ upavāṇaṁ apasāreti: 'apehi, bhikkhu, mā me purato aṭṭhāsī'"ti?

"Yebhuyyena, Ānanda, dasasu lokadhātūsu devatā sannipatitā tathāgataṁ dassanāya. Yāvatā, Ānanda, kusinārā upavattanaṁ mallānaṁ sālavanaṁ samantato dvādasa yojanāni, natthi so padeso vālaggakoṭinittudanamattopi mahesakkhāhi devatāhi apphuṭo. Devatā, Ānanda, ujjhāyanti: 'dūrā ca vatamha āgatā tathāgataṁ dassanāya. Kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā. Ajjeva rattiyā pacchime yāme tathāgatassa parinibbānaṁ bhavissati. Ayañca mahesakkho bhikkhu bhagavato purato ṭhito ovārento, na mayaṁ labhāma pacchime kāle tathāgataṁ dassanāyā'"ti.

71"Kathaṁbhūtā pana, bhante, bhagavā devatā manasikarotī"ti?

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"Santānanda, devatā ākāse pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti: 'atikhippaṁ bhagavā parinibbāyissati, atikhippaṁ sugato parinibbāyissati, atikhippaṁ cakkhuṁ loke antaradhāyissatī'ti.

Santānanda, devatā pathaviyaṁ pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti: 'atikhippaṁ bhagavā parinibbāyissati, atikhippaṁ sugato parinibbāyissati, atikhippaṁ cakkhuṁ loke antaradhāyissatī'ti.

Yā pana tā devatā vītarāgā, tā satā sampajānā adhivāsenti: 'aniccā saṅkhārā, taṁ kutettha labbhā'"ti.

28. Catusaṁvejanīyaṭhāna

72"Pubbe, bhante, disāsu vassaṁvuṭṭhā bhikkhū āgacchanti tathāgataṁ dassanāya. Te mayaṁ labhāma manobhāvanīye bhikkhū dassanāya, labhāma payirupāsanāya. Bhagavato pana mayaṁ, bhante, accayena na labhissāma manobhāvanīye bhikkhū dassanāya, na labhissāma payirupāsanāyā"ti.

"Cattārimāni, Ānanda, saddhassa kulaputtassa dassanīyāni saṁvejanīyāni ṭhānāni. Katamāni cattāri?

'Idha tathāgato jāto'ti, Ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ.

'Idha tathāgato anuttaraṁ sammāsambodhiṁ abhisambuddho'ti, Ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ.

'Idha tathāgatena anuttaraṁ dhammacakkaṁ pavattitan'ti, Ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ.

'Idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto'ti, Ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ.

Imāni kho, Ānanda, cattāri saddhassa kulaputtassa dassanīyāni saṁvejanīyāni ṭhānāni.

Āgamissanti kho, Ānanda, saddhā bhikkhū bhikkhuniyo upāsakā upāsikāyo: 'idha tathāgato jāto'tipi, 'idha tathāgato anuttaraṁ sammāsambodhiṁ abhisambuddho'tipi, 'idha tathāgatena anuttaraṁ dhammacakkaṁ pavattitan'tipi, 'idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto'tipi. Ye hi keci, Ānanda, cetiyacārikaṁ āhiṇḍantā pasannacittā kālaṁ karissanti, sabbe te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissantī"ti.

29. Ānandapucchākathā

73"Kathaṁ mayaṁ, bhante, mātugāme paṭipajjāmā"ti?

"Adassanaṁ, ānandā"ti.

"Dassane, bhagavā, sati kathaṁ paṭipajjitabban"ti?

"Anālāpo, ānandā"ti.

"Ālapantena pana, bhante, kathaṁ paṭipajjitabban"ti?

"Sati, Ānanda, upaṭṭhāpetabbā"ti.

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74"Kathaṁ mayaṁ, bhante, tathāgatassa sarīre paṭipajjāmā"ti?

"Abyāvaṭā tumhe, Ānanda, hotha tathāgatassa sarīrapūjāya. Iṅgha tumhe, Ānanda, sāratthe ghaṭatha anuyuñjatha, sāratthe appamattā ātāpino pahitattā viharatha. Santānanda, khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi tathāgate abhippasannā, te tathāgatassa sarīrapūjaṁ karissantī"ti.

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75"Kathaṁ pana, bhante, tathāgatassa sarīre paṭipajjitabban"ti?

"Yathā kho, Ānanda, rañño cakkavattissa sarīre paṭipajjanti, evaṁ tathāgatassa sarīre paṭipajjitabban"ti.

"Kathaṁ pana, bhante, rañño cakkavattissa sarīre paṭipajjantī"ti?

"Rañño, Ānanda, cakkavattissa sarīraṁ ahatena vatthena veṭhenti, ahatena vatthena veṭhetvā vihatena kappāsena veṭhenti, vihatena kappāsena veṭhetvā ahatena vatthena veṭhenti. Etenupāyena pañcahi yugasatehi rañño cakkavattissa sarīraṁ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṁ citakaṁ karitvā rañño cakkavattissa sarīraṁ jhāpenti. Cātumahāpathe rañño cakkavattissa thūpaṁ karonti. Evaṁ kho, Ānanda, rañño cakkavattissa sarīre paṭipajjanti.

Yathā kho, Ānanda, rañño cakkavattissa sarīre paṭipajjanti, evaṁ tathāgatassa sarīre paṭipajjitabbaṁ. Cātumahāpathe tathāgatassa thūpo kātabbo. Tattha ye mālaṁ vā gandhaṁ vā cuṇṇakaṁ vā āropessanti vā abhivādessanti vā cittaṁ vā pasādessanti tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāya.

30. Thūpārahapuggala

76Cattārome, Ānanda, thūpārahā. Katame cattāro?

Tathāgato arahaṁ sammāsambuddho thūpāraho,
paccekasambuddho thūpāraho,
tathāgatassa sāvako thūpāraho,
rājā cakkavattī thūpārahoti.

Kiñcānanda, atthavasaṁ paṭicca tathāgato arahaṁ sammāsambuddho thūpāraho? 'Ayaṁ tassa bhagavato arahato sammāsambuddhassa thūpo'ti, Ānanda, bahujanā cittaṁ pasādenti. Te tattha cittaṁ pasādetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. Idaṁ kho, Ānanda, atthavasaṁ paṭicca tathāgato arahaṁ sammāsambuddho thūpāraho.

Kiñcānanda, atthavasaṁ paṭicca paccekasambuddho thūpāraho? 'Ayaṁ tassa bhagavato paccekasambuddhassa thūpo'ti, Ānanda, bahujanā cittaṁ pasādenti. Te tattha cittaṁ pasādetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. Idaṁ kho, Ānanda, atthavasaṁ paṭicca paccekasambuddho thūpāraho.

Kiñcānanda, atthavasaṁ paṭicca tathāgatassa sāvako thūpāraho? 'Ayaṁ tassa bhagavato arahato sammāsambuddhassa sāvakassa thūpo'ti, Ānanda, bahujanā cittaṁ pasādenti. Te tattha cittaṁ pasādetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. Idaṁ kho, Ānanda, atthavasaṁ paṭicca tathāgatassa sāvako thūpāraho.

Kiñcānanda, atthavasaṁ paṭicca rājā cakkavattī thūpāraho? 'Ayaṁ tassa dhammikassa dhammarañño thūpo'ti, Ānanda, bahujanā cittaṁ pasādenti. Te tattha cittaṁ pasādetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. Idaṁ kho, Ānanda, atthavasaṁ paṭicca rājā cakkavattī thūpāraho.

Ime kho, Ānanda, cattāro thūpārahā"ti.

31. Ānandaacchariyadhamma

77Atha kho āyasmā ānando vihāraṁ pavisitvā kapisīsaṁ ālambitvā rodamāno aṭṭhāsi: "ahañca vatamhi sekho sakaraṇīyo, satthu ca me parinibbānaṁ bhavissati, yo mama anukampako"ti.

Atha kho bhagavā bhikkhū āmantesi: "kahaṁ nu kho, bhikkhave, ānando"ti?

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"Eso, bhante, āyasmā ānando vihāraṁ pavisitvā kapisīsaṁ ālambitvā rodamāno ṭhito: 'ahañca vatamhi sekho sakaraṇīyo, satthu ca me parinibbānaṁ bhavissati, yo mama anukampako'"ti.

Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: "ehi tvaṁ, bhikkhu, mama vacanena ānandaṁ āmantehi: 'satthā taṁ, āvuso Ānanda, āmantetī'"ti.

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"Evaṁ, bhante"ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca:

"satthā taṁ, āvuso Ānanda, āmantetī"ti.

"Evamāvuso"ti kho āyasmā ānando tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca:

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"Alaṁ, Ānanda, mā soci mā paridevi, nanu etaṁ, Ānanda, mayā paṭikacceva akkhātaṁ: 'sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo'; taṁ kutettha, Ānanda, labbhā. Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, 'taṁ vata tathāgatassāpi sarīraṁ mā palujjī'ti netaṁ ṭhānaṁ vijjati.

Dīgharattaṁ kho te, Ānanda, tathāgato paccupaṭṭhito mettena kāyakammena hitena sukhena advayena appamāṇena, mettena vacīkammena hitena sukhena advayena appamāṇena, mettena manokammena hitena sukhena advayena appamāṇena. Katapuññosi tvaṁ, Ānanda, padhānamanuyuñja, khippaṁ hohisi anāsavo"ti.

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78Atha kho bhagavā bhikkhū āmantesi:

"yepi te, bhikkhave, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, tesampi bhagavantānaṁ etapparamāyeva upaṭṭhākā ahesuṁ, seyyathāpi mayhaṁ ānando. Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, tesampi bhagavantānaṁ etapparamāyeva upaṭṭhākā bhavissanti, seyyathāpi mayhaṁ ānando.

Paṇḍito, bhikkhave, ānando; medhāvī, bhikkhave, ānando. Jānāti 'ayaṁ kālo tathāgataṁ dassanāya upasaṅkamituṁ bhikkhūnaṁ, ayaṁ kālo bhikkhunīnaṁ, ayaṁ kālo upāsakānaṁ, ayaṁ kālo upāsikānaṁ, ayaṁ kālo rañño rājamahāmattānaṁ titthiyānaṁ titthiyasāvakānan'ti.

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79Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande. Katame cattāro?

Sace, bhikkhave, bhikkhuparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, bhikkhuparisā hoti, atha kho ānando tuṇhī hoti.

Sace, bhikkhave, bhikkhunīparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, bhikkhunīparisā hoti, atha kho ānando tuṇhī hoti.

Sace, bhikkhave, upāsakaparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, upāsakaparisā hoti, atha kho ānando tuṇhī hoti.

Sace, bhikkhave, upāsikāparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, upāsikāparisā hoti, atha kho ānando tuṇhī hoti.

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Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande.

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Cattārome, bhikkhave, acchariyā abbhutā dhammā raññe cakkavattimhi. Katame cattāro?

Sace, bhikkhave, khattiyaparisā rājānaṁ cakkavattiṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, khattiyaparisā hoti. Atha kho rājā cakkavattī tuṇhī hoti.

Sace bhikkhave, brāhmaṇaparisā … pe … gahapatiparisā … pe … samaṇaparisā rājānaṁ cakkavattiṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, samaṇaparisā hoti. Atha kho rājā cakkavattī tuṇhī hoti. Evameva kho, bhikkhave, cattārome acchariyā abbhutā dhammā ānande. Sace, bhikkhave, bhikkhuparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, bhikkhuparisā hoti. Atha kho ānando tuṇhī hoti.

Sace, bhikkhave bhikkhunīparisā … pe … upāsakaparisā … pe … upāsikāparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, upāsikāparisā hoti. Atha kho ānando tuṇhī hoti.

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Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande"ti.

32. Mahāsudassanasuttadesanā

80Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:

"mā, bhante, bhagavā imasmiṁ khuddakanagarake ujjaṅgalanagarake sākhānagarake parinibbāyi. Santi, bhante, aññāni mahānagarāni, seyyathidaṁ — campā rājagahaṁ sāvatthī sāketaṁ kosambī bārāṇasī; ettha bhagavā parinibbāyatu. Ettha bahū khattiyamahāsālā, brāhmaṇamahāsālā gahapatimahāsālā tathāgate abhippasannā. Te tathāgatassa sarīrapūjaṁ karissantī"ti

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"mā hevaṁ, Ānanda, avaca; mā hevaṁ, Ānanda, avaca: 'khuddakanagarakaṁ ujjaṅgalanagarakaṁ sākhānagarakan'ti.

Bhūtapubbaṁ, Ānanda, rājā mahāsudassano nāma ahosi cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.

Rañño, Ānanda, mahāsudassanassa ayaṁ kusinārā kusāvatī nāma rājadhānī ahosi, puratthimena ca pacchimena ca dvādasayojanāni āyāmena; uttarena ca dakkhiṇena ca sattayojanāni vitthārena. Kusāvatī, Ānanda, rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca. Seyyathāpi, Ānanda, devānaṁ āḷakamandā nāma rājadhānī iddhā ceva hoti phītā ca bahujanā ca ākiṇṇayakkhā ca subhikkhā ca; evameva kho, Ānanda, kusāvatī rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca. Kusāvatī, Ānanda, rājadhānī dasahi saddehi avivittā ahosi divā ceva rattiñca, seyyathidaṁ — hatthisaddena assasaddena rathasaddena bherisaddena mudiṅgasaddena vīṇāsaddena gītasaddena saṅkhasaddena sammasaddena pāṇitāḷasaddena 'asnātha pivatha khādathā'ti dasamena saddena.

Gaccha tvaṁ, Ānanda, kusināraṁ pavisitvā kosinārakānaṁ mallānaṁ ārocehi: 'ajja kho, vāseṭṭhā, rattiyā pacchime yāme tathāgatassa parinibbānaṁ bhavissati. Abhikkamatha, vāseṭṭhā, abhikkamatha, vāseṭṭhā. Mā pacchā vippaṭisārino ahuvattha — amhākañca no gāmakkhette tathāgatassa parinibbānaṁ ahosi, na mayaṁ labhimhā pacchime kāle tathāgataṁ dassanāyā'"ti.

"Evaṁ, bhante"ti kho āyasmā ānando bhagavato paṭissutvā nivāsetvā pattacīvaramādāya attadutiyo kusināraṁ pāvisi.

33. Mallānaṁvandanā

81Tena kho pana samayena kosinārakā mallā sandhāgāre sannipatitā honti kenacideva karaṇīyena. Atha kho āyasmā ānando yena kosinārakānaṁ mallānaṁ sandhāgāraṁ tenupasaṅkami; upasaṅkamitvā kosinārakānaṁ mallānaṁ ārocesi: "ajja kho, vāseṭṭhā, rattiyā pacchime yāme tathāgatassa parinibbānaṁ bhavissati. Abhikkamatha, vāseṭṭhā, abhikkamatha, vāseṭṭhā. Mā pacchā vippaṭisārino ahuvattha: 'amhākañca no gāmakkhette tathāgatassa parinibbānaṁ ahosi, na mayaṁ labhimhā pacchime kāle tathāgataṁ dassanāyā'"ti.

Idamāyasmato ānandassa vacanaṁ sutvā mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā appekacce kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti vivaṭṭanti: "atikhippaṁ bhagavā parinibbāyissati, atikhippaṁ sugato parinibbāyissati, atikhippaṁ cakkhuṁ loke antaradhāyissatī"ti.

Atha kho mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā yena upavattanaṁ mallānaṁ sālavanaṁ yenāyasmā ānando tenupasaṅkamiṁsu.

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Atha kho āyasmato ānandassa etadahosi: "Sace kho ahaṁ kosinārake malle ekamekaṁ bhagavantaṁ vandāpessāmi, avandito bhagavā kosinārakehi mallehi bhavissati, athāyaṁ ratti vibhāyissati. Yannūnāhaṁ kosinārake malle kulaparivattaso kulaparivattaso ṭhapetvā bhagavantaṁ vandāpeyyaṁ: 'itthannāmo, bhante, mallo saputto sabhariyo sapariso sāmacco bhagavato pāde sirasā vandatī'"ti.

Atha kho āyasmā ānando kosinārake malle kulaparivattaso kulaparivattaso ṭhapetvā bhagavantaṁ vandāpesi: "itthannāmo, bhante, mallo saputto sabhariyo sapariso sāmacco bhagavato pāde sirasā vandatī"ti.

Atha kho āyasmā ānando etena upāyena paṭhameneva yāmena kosinārake malle bhagavantaṁ vandāpesi.

34. Subhaddaparibbājakavatthu

82Tena kho pana samayena subhaddo nāma paribbājako kusinārāyaṁ paṭivasati. Assosi kho subhaddo paribbājako: "ajja kira rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissatī"ti.

Atha kho subhaddassa paribbājakassa etadahosi: "sutaṁ kho pana metaṁ paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: 'kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā'ti. Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissati. Atthi ca me ayaṁ kaṅkhādhammo uppanno, evaṁ pasanno ahaṁ samaṇe gotame, 'pahoti me samaṇo gotamo tathā dhammaṁ desetuṁ, yathāhaṁ imaṁ kaṅkhādhammaṁ pajaheyyan'"ti.

Atha kho subhaddo paribbājako yena upavattanaṁ mallānaṁ sālavanaṁ, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca: "sutaṁ metaṁ, bho Ānanda, paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: 'kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā'ti. Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissati. Atthi ca me ayaṁ kaṅkhādhammo uppanno — evaṁ pasanno ahaṁ samaṇe gotame 'pahoti me samaṇo gotamo tathā dhammaṁ desetuṁ, yathāhaṁ imaṁ kaṅkhādhammaṁ pajaheyyan'ti. Sādhāhaṁ, bho Ānanda, labheyyaṁ samaṇaṁ gotamaṁ dassanāyā"ti.

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Evaṁ vutte, āyasmā ānando subhaddaṁ paribbājakaṁ etadavoca: "Alaṁ, āvuso subhadda, mā tathāgataṁ viheṭhesi, kilanto bhagavā"ti.

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Dutiyampi kho subhaddo paribbājako … pe … tatiyampi kho subhaddo paribbājako āyasmantaṁ ānandaṁ etadavoca: "sutaṁ metaṁ, bho Ānanda, paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: 'kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā'ti. Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissati. Atthi ca me ayaṁ kaṅkhādhammo uppanno — evaṁ pasanno ahaṁ samaṇe gotame, 'pahoti me samaṇo gotamo tathā dhammaṁ desetuṁ, yathāhaṁ imaṁ kaṅkhādhammaṁ pajaheyyan'ti. Sādhāhaṁ, bho Ānanda, labheyyaṁ samaṇaṁ gotamaṁ dassanāyā"ti.

Tatiyampi kho āyasmā ānando subhaddaṁ paribbājakaṁ etadavoca: "Alaṁ, āvuso subhadda, mā tathāgataṁ viheṭhesi, kilanto bhagavā"ti.

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83Assosi kho bhagavā āyasmato ānandassa subhaddena paribbājakena saddhiṁ imaṁ kathāsallāpaṁ. Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: "Alaṁ, Ānanda, mā subhaddaṁ vāresi, labhataṁ, Ānanda, subhaddo tathāgataṁ dassanāya. Yaṁ kiñci maṁ subhaddo pucchissati, sabbaṁ taṁ aññāpekkhova pucchissati, no vihesāpekkho. Yañcassāhaṁ puṭṭho byākarissāmi, taṁ khippameva ājānissatī"ti.

Atha kho āyasmā ānando subhaddaṁ paribbājakaṁ etadavoca: "gacchāvuso subhadda, karoti te bhagavā okāsan"ti.

Atha kho subhaddo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.

Ekamantaṁ nisinno kho subhaddo paribbājako bhagavantaṁ etadavoca: "yeme, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṁ — pūraṇo kassapo, makkhali gosālo, ajito kesakambalo, pakudho kaccāyano, sañcayo belaṭṭhaputto, nigaṇṭho nāṭaputto, sabbete sakāya paṭiññāya abbhaññiṁsu, sabbeva na abbhaññiṁsu, udāhu ekacce abbhaññiṁsu, ekacce na abbhaññiṁsū"ti?

"Alaṁ, subhadda, tiṭṭhatetaṁ: 'sabbete sakāya paṭiññāya abbhaññiṁsu, sabbeva na abbhaññiṁsu, udāhu ekacce abbhaññiṁsu, ekacce na abbhaññiṁsū'ti. Dhammaṁ te, subhadda, desessāmi; taṁ suṇāhi sādhukaṁ manasikarohi, bhāsissāmī"ti.

"Evaṁ, bhante"ti kho subhaddo paribbājako bhagavato paccassosi. Bhagavā etadavoca:

84"Yasmiṁ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo na upalabbhati, samaṇopi tattha na upalabbhati. Dutiyopi tattha samaṇo na upalabbhati. Tatiyopi tattha samaṇo na upalabbhati. Catutthopi tattha samaṇo na upalabbhati.

Yasmiñca kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, samaṇopi tattha upalabbhati, dutiyopi tattha samaṇo upalabbhati, tatiyopi tattha samaṇo upalabbhati, catutthopi tattha samaṇo upalabbhati.

Imasmiṁ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, idheva, subhadda, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo, suññā parappavādā samaṇebhi aññehi.

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Ime ca, subhadda, bhikkhū sammā vihareyyuṁ, asuñño loko arahantehi assāti.

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Dutiyopi samaṇo natthi. Tatiyopi samaṇo natthi. Catutthopi samaṇo natthi. Suññā parappavādā samaṇebhi aññehi. Ime ca, subhadda, bhikkhū sammā vihareyyuṁ, asuñño loko arahantehi assā"ti.

85Evaṁ vutte, subhaddo paribbājako bhagavantaṁ etadavoca: "Abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: 'cakkhumanto rūpāni dakkhantī'ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan"ti.

"Yo kho, subhadda, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati. Catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā"ti

"Sace, bhante, aññatitthiyapubbā imasmiṁ dhammavinaye ākaṅkhantā pabbajjaṁ ākaṅkhantā upasampadaṁ cattāro māse parivasanti, catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Ahaṁ cattāri vassāni parivasissāmi, catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā"ti.

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: "tenahānanda, subhaddaṁ pabbājehī"ti.

"Evaṁ, bhante"ti kho āyasmā ānando bhagavato paccassosi.

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Atha kho subhaddo paribbājako āyasmantaṁ ānandaṁ etadavoca: "lābhā vo, āvuso Ānanda; suladdhaṁ vo, āvuso Ānanda, ye ettha satthu sammukhā antevāsikābhisekena abhisittā"ti.

Alattha kho subhaddo paribbājako bhagavato santike pabbajjaṁ, alattha upasampadaṁ.

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Acirūpasampanno kho panāyasmā subhaddo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva — yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti — tadanuttaraṁ brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

"Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā"ti abbhaññāsi.

Aññataro kho panāyasmā subhaddo arahataṁ ahosi. So bhagavato pacchimo sakkhisāvako ahosīti.

Pañcamo bhāṇavāro.

35. Tathāgatapacchimavācā

86Atha kho bhagavā āyasmantaṁ Ānandaṁ āmantesi:

"Siyā kho panānanda, tumhākaṁ evamassa: 'atītasatthukaṁ pāvacanaṁ, natthi no satthā'ti. Na kho panetaṁ, Ānanda, evaṁ daṭṭhabbaṁ. Yo vo, Ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā.

The next two paragraphs seem to have been removed from the Pali by the Burmese Sixth Council.

Yathā kho panānanda etarahi bhikkhū aññamaññaṃ āvusovādena samudācaranti, na kho mamaccayena evaṃ samudācaritabbaṃ. Theratarena ānanda bhikkhunā navakataro bhikkhu nāmena vā gottena vā āvusovādena vā samudācaritabbo, navakatarena bhikkhunā therataro bhikkhu bhanteti vā āyasmāti vā samudācaritabbo.

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Ākaṅkhamāno ānanda saṅgho mamaccayena khuddānukhuddakāni sikkhāpadāni samūhanatu.

Channassa, Ānanda, bhikkhuno mamaccayena brahmadaṇḍo dātabbo"ti.

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"Katamo pana, bhante, brahmadaṇḍo"ti?

"Channo, Ānanda, bhikkhu yaṁ iccheyya, taṁ vadeyya. So bhikkhūhi neva vattabbo, na ovaditabbo, na anusāsitabbo"ti.

87Atha kho bhagavā bhikkhū āmantesi: "siyā kho pana, bhikkhave, ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha: 'sammukhībhūto no satthā ahosi, na mayaṁ sakkhimhā bhagavantaṁ sammukhā paṭipucchitun'"ti.

Evaṁ vutte, te bhikkhū tuṇhī ahesuṁ.

Dutiyampi kho bhagavā … pe … tatiyampi kho bhagavā bhikkhū āmantesi: "siyā kho pana, bhikkhave, ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha: 'sammukhībhūto no satthā ahosi, na mayaṁ sakkhimhā bhagavantaṁ sammukhā paṭipucchitun'"ti.

Tatiyampi kho te bhikkhū tuṇhī ahesuṁ. Atha kho bhagavā bhikkhū āmantesi:

"siyā kho pana, bhikkhave, satthugāravenapi na puccheyyātha. Sahāyakopi, bhikkhave, sahāyakassa ārocetū"ti.

Evaṁ vutte, te bhikkhū tuṇhī ahesuṁ.

Atha kho āyasmā ānando bhagavantaṁ etadavoca: "acchariyaṁ, bhante, abbhutaṁ, bhante, evaṁ pasanno ahaṁ, bhante, imasmiṁ bhikkhusaṅghe, 'natthi ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā'"ti.

"Pasādā kho tvaṁ, Ānanda, vadesi, ñāṇameva hettha, Ānanda, tathāgatassa. Natthi imasmiṁ bhikkhusaṅghe ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā. Imesañhi, Ānanda, pañcannaṁ bhikkhusatānaṁ yo pacchimako bhikkhu, so sotāpanno avinipātadhammo niyato sambodhiparāyaṇo"ti.

88Atha kho bhagavā bhikkhū āmantesi: "handa dāni, bhikkhave, āmantayāmi vo, vayadhammā saṅkhārā appamādena sampādethā"ti.

Ayaṁ tathāgatassa pacchimā vācā.

36. Parinibbutakathā

89Atha kho bhagavā paṭhamaṁ jhānaṁ samāpajji, paṭhamajjhānā vuṭṭhahitvā dutiyaṁ jhānaṁ samāpajji, dutiyajjhānā vuṭṭhahitvā tatiyaṁ jhānaṁ samāpajji, tatiyajjhānā vuṭṭhahitvā catutthaṁ jhānaṁ samāpajji, catutthajjhānā vuṭṭhahitvā ākāsānañcāyatanaṁ samāpajji, ākāsānañcāyatanasamāpattiyā vuṭṭhahitvā viññāṇañcāyatanaṁ samāpajji, viññāṇañcāyatanasamāpattiyā vuṭṭhahitvā ākiñcaññāyatanaṁ samāpajji, ākiñcaññāyatanasamāpattiyā vuṭṭhahitvā nevasaññānāsaññāyatanaṁ samāpajji, nevasaññānāsaññāyatanasamāpattiyā vuṭṭhahitvā saññāvedayitanirodhaṁ samāpajji.

Atha kho āyasmā ānando āyasmantaṁ anuruddhaṁ etadavoca: "parinibbuto, bhante anuruddha, bhagavā"ti.

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"Nāvuso Ānanda, bhagavā parinibbuto, saññāvedayitanirodhaṁ samāpanno"ti.

Atha kho bhagavā saññāvedayitanirodhasaññāvedayitanirodhasamāpattisamāpattiyā vuṭṭhahitvā nevasaññānāsaññāyatanaṁ samāpajji, nevasaññānāsaññāyatanasamāpattiyā vuṭṭhahitvā ākiñcaññāyatanaṁ samāpajji, ākiñcaññāyatanasamāpattiyā vuṭṭhahitvā viññāṇañcāyatanaṁ samāpajji, viññāṇañcāyatanasamāpattiyā vuṭṭhahitvā ākāsānañcāyatanaṁ samāpajji, ākāsānañcāyatanasamāpattiyā vuṭṭhahitvā catutthaṁ jhānaṁ samāpajji, catutthajjhānā vuṭṭhahitvā tatiyaṁ jhānaṁ samāpajji, tatiyajjhānā vuṭṭhahitvā dutiyaṁ jhānaṁ samāpajji, dutiyajjhānā vuṭṭhahitvā paṭhamaṁ jhānaṁ samāpajji, paṭhamajjhānā vuṭṭhahitvā dutiyaṁ jhānaṁ samāpajji, dutiyajjhānā vuṭṭhahitvā tatiyaṁ jhānaṁ samāpajji, tatiyajjhānā vuṭṭhahitvā catutthaṁ jhānaṁ samāpajji, catutthajjhānā vuṭṭhahitvā samanantarā bhagavā parinibbāyi.

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90Parinibbute bhagavati saha parinibbānā mahābhūmicālo ahosi bhiṁsanako salomahaṁso. Devadundubhiyo ca phaliṁsu. Parinibbute bhagavati saha parinibbānā brahmāsahampati imaṁ gāthaṁ abhāsi:

91"Sabbeva nikkhipissanti,
bhūtā loke samussayaṁ;
Yattha etādiso satthā,
loke appaṭipuggalo;
Tathāgato balappatto,
sambuddho parinibbuto"ti.

92Parinibbute bhagavati saha parinibbānā sakko devānamindo imaṁ gāthaṁ abhāsi:

"Aniccā vata saṅkhārā,
uppādavayadhammino;
Uppajjitvā nirujjhanti,
tesaṁ vūpasamo sukho"ti.

93Parinibbute bhagavati saha parinibbānā āyasmā anuruddho imā gāthāyo abhāsi:

"Nāhu assāsapassāso,
ṭhitacittassa tādino;
Anejo santimārabbha,
yaṁ kālamakarī muni.

Asallīnena cittena,
vedanaṁ ajjhavāsayi;
Pajjotasseva nibbānaṁ,
vimokkho cetaso ahū"ti.

Parinibbute bhagavati saha parinibbānā āyasmā ānando imaṁ gāthaṁ abhāsi:

"Tadāsi yaṁ bhiṁsanakaṁ,
tadāsi lomahaṁsanaṁ;
Sabbākāravarūpete,
sambuddhe parinibbute"ti.

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94Parinibbute bhagavati ye te tattha bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti vivaṭṭanti, "atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahito"ti. Ye pana te bhikkhū vītarāgā, te satā sampajānā adhivāsenti: "aniccā saṅkhārā, taṁ kutettha labbhā"ti.

95Atha kho āyasmā anuruddho bhikkhū āmantesi: "Alaṁ, āvuso, mā socittha mā paridevittha. Nanu etaṁ, āvuso, bhagavatā paṭikacceva akkhātaṁ: 'sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo'. Taṁ kutettha, āvuso, labbhā. 'Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ vata mā palujjī'ti, netaṁ ṭhānaṁ vijjati. Devatā, āvuso, ujjhāyantī"ti.

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"Kathaṁbhūtā pana, bhante, āyasmā anuruddho devatā manasi karotī"ti?

"Santāvuso Ānanda, devatā ākāse pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti: 'atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahito'ti. Santāvuso Ānanda, devatā pathaviyā pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti: 'atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahito'ti. Yā pana tā devatā vītarāgā, tā satā sampajānā adhivāsenti: 'aniccā saṅkhārā, taṁ kutettha labbhā'"ti.

Atha kho āyasmā ca anuruddho āyasmā ca ānando taṁ rattāvasesaṁ dhammiyā kathāya vītināmesuṁ.

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96Atha kho āyasmā anuruddho āyasmantaṁ ānandaṁ āmantesi: "gacchāvuso Ānanda, kusināraṁ pavisitvā kosinārakānaṁ mallānaṁ ārocehi: 'parinibbuto, vāseṭṭhā, bhagavā, yassadāni kālaṁ maññathā'"ti.

"Evaṁ, bhante"ti kho āyasmā ānando āyasmato anuruddhassa paṭissutvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya attadutiyo kusināraṁ pāvisi.

Tena kho pana samayena kosinārakā mallā sandhāgāre sannipatitā honti teneva karaṇīyena. Atha kho āyasmā ānando yena kosinārakānaṁ mallānaṁ sandhāgāraṁ tenupasaṅkami; upasaṅkamitvā kosinārakānaṁ mallānaṁ ārocesi: "parinibbuto, vāseṭṭhā, bhagavā, yassadāni kālaṁ maññathā"ti.

Idamāyasmato ānandassa vacanaṁ sutvā mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā appekacce kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti: "atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahito"ti.

37. Buddhasarīrapūjā

97Atha kho kosinārakā mallā purise āṇāpesuṁ: "Tena hi, bhaṇe, kusinārāyaṁ gandhamālañca sabbañca tāḷāvacaraṁ sannipātethā"ti.

Atha kho kosinārakā mallā gandhamālañca sabbañca tāḷāvacaraṁ pañca ca dussayugasatāni ādāya yena upavattanaṁ mallānaṁ sālavanaṁ, yena bhagavato sarīraṁ tenupasaṅkamiṁsu; upasaṅkamitvā bhagavato sarīraṁ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā celavitānāni karontā maṇḍalamāḷe paṭiyādentā ekadivasaṁ vītināmesuṁ.

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Atha kho kosinārakānaṁ mallānaṁ etadahosi: "ativikālo kho ajja bhagavato sarīraṁ jhāpetuṁ, sve dāni mayaṁ bhagavato sarīraṁ jhāpessāmā"ti.

Atha kho kosinārakā mallā bhagavato sarīraṁ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā celavitānāni karontā maṇḍalamāḷe paṭiyādentā dutiyampi divasaṁ vītināmesuṁ, tatiyampi divasaṁ vītināmesuṁ, catutthampi divasaṁ vītināmesuṁ, pañcamampi divasaṁ vītināmesuṁ, chaṭṭhampi divasaṁ vītināmesuṁ.

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Atha kho sattamaṁ divasaṁ kosinārakānaṁ mallānaṁ etadahosi: "Mayaṁ bhagavato sarīraṁ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā dakkhiṇena dakkhiṇaṁ nagarassa haritvā bāhirena bāhiraṁ dakkhiṇato nagarassa bhagavato sarīraṁ jhāpessāmā"ti.

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98Tena kho pana samayena aṭṭha mallapāmokkhā sīsaṁnhātā ahatāni vatthāni nivatthā: "Mayaṁ bhagavato sarīraṁ uccāressāmā"ti na sakkonti uccāretuṁ.

Atha kho kosinārakā mallā āyasmantaṁ anuruddhaṁ etadavocuṁ: "ko nu kho, bhante anuruddha, hetu ko paccayo, yenime aṭṭha mallapāmokkhā sīsaṁnhātā ahatāni vatthāni nivatthā: 'mayaṁ bhagavato sarīraṁ uccāressāmā'ti na sakkonti uccāretun"ti?

"Aññathā kho, vāseṭṭhā, tumhākaṁ adhippāyo, aññathā devatānaṁ adhippāyo"ti.

"Kathaṁ pana, bhante, devatānaṁ adhippāyo"ti?

"Tumhākaṁ kho, vāseṭṭhā, adhippāyo: 'mayaṁ bhagavato sarīraṁ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā dakkhiṇena dakkhiṇaṁ nagarassa haritvā bāhirena bāhiraṁ dakkhiṇato nagarassa bhagavato sarīraṁ jhāpessāmā'ti;

devatānaṁ kho, vāseṭṭhā, adhippāyo: 'mayaṁ bhagavato sarīraṁ dibbehi naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā uttarena uttaraṁ nagarassa haritvā uttarena dvārena nagaraṁ pavesetvā majjhena majjhaṁ nagarassa haritvā puratthimena dvārena nikkhamitvā puratthimato nagarassa makuṭabandhanaṁ nāma mallānaṁ cetiyaṁ ettha bhagavato sarīraṁ jhāpessāmā'"ti.

"Yathā, bhante, devatānaṁ adhippāyo, tathā hotū"ti.

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99Tena kho pana samayena kusinārā yāva sandhisamalasaṅkaṭīrā jaṇṇumattena odhinā mandāravapupphehi santhatā hoti. Atha kho devatā ca kosinārakā ca mallā bhagavato sarīraṁ dibbehi ca mānusakehi ca naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā uttarena uttaraṁ nagarassa haritvā uttarena dvārena nagaraṁ pavesetvā majjhena majjhaṁ nagarassa haritvā puratthimena dvārena nikkhamitvā puratthimato nagarassa makuṭabandhanaṁ nāma mallānaṁ cetiyaṁ ettha ca bhagavato sarīraṁ nikkhipiṁsu.

100Atha kho kosinārakā mallā āyasmantaṁ ānandaṁ etadavocuṁ: "Kathaṁ mayaṁ, bhante Ānanda, tathāgatassa sarīre paṭipajjāmā"ti?

"Yathā kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti, evaṁ tathāgatassa sarīre paṭipajjitabban"ti.

"Kathaṁ pana, bhante Ānanda, rañño cakkavattissa sarīre paṭipajjantī"ti?

"Rañño, vāseṭṭhā, cakkavattissa sarīraṁ ahatena vatthena veṭhenti, ahatena vatthena veṭhetvā vihatena kappāsena veṭhenti, vihatena kappāsena veṭhetvā ahatena vatthena veṭhenti. Etena upāyena pañcahi yugasatehi rañño cakkavattissa sarīraṁ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṁ citakaṁ karitvā rañño cakkavattissa sarīraṁ jhāpenti. Cātumahāpathe rañño cakkavattissa thūpaṁ karonti.

Evaṁ kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti. Yathā kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti, evaṁ tathāgatassa sarīre paṭipajjitabbaṁ. Cātumahāpathe tathāgatassa thūpo kātabbo. Tattha ye mālaṁ vā gandhaṁ vā cuṇṇakaṁ vā āropessanti vā abhivādessanti vā cittaṁ vā pasādessanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāyā"ti.

Atha kho kosinārakā mallā purise āṇāpesuṁ: "Tena hi, bhaṇe, mallānaṁ vihataṁ kappāsaṁ sannipātethā"ti.

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Atha kho kosinārakā mallā bhagavato sarīraṁ ahatena vatthena veṭhetvā vihatena kappāsena veṭhesuṁ, vihatena kappāsena veṭhetvā ahatena vatthena veṭhesuṁ. Etena upāyena pañcahi yugasatehi bhagavato sarīraṁ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṁ citakaṁ karitvā bhagavato sarīraṁ citakaṁ āropesuṁ.

38. Mahākassapattheravatthu

101Tena kho pana samayena āyasmā mahākassapo pāvāya kusināraṁ addhānamaggappaṭipanno hoti mahatā bhikkhusaṁghena saddhiṁ pañcamattehi bhikkhusatehi. Atha kho āyasmā mahākassapo maggā okkamma aññatarasmiṁ rukkhamūle nisīdi.

Tena kho pana samayena aññataro ājīvako kusinārāya mandāravapupphaṁ gahetvā pāvaṁ addhānamaggappaṭipanno hoti.

Addasā kho āyasmā mahākassapo taṁ ājīvakaṁ dūratova āgacchantaṁ, disvā taṁ ājīvakaṁ etadavoca: "apāvuso, amhākaṁ satthāraṁ jānāsī"ti?

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"Āmāvuso, jānāmi, ajja sattāhaparinibbuto samaṇo gotamo. Tato me idaṁ mandāravapupphaṁ gahitan"ti.

Tattha ye te bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti: "atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahito"ti.

Ye pana te bhikkhū vītarāgā, te satā sampajānā adhivāsenti: "aniccā saṅkhārā, taṁ kutettha labbhā"ti.

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102Tena kho pana samayena subhaddo nāma vuddhapabbajito tassaṁ parisāyaṁ nisinno hoti. Atha kho subhaddo vuddhapabbajito te bhikkhū etadavoca: "Alaṁ, āvuso, mā socittha, mā paridevittha, sumuttā mayaṁ tena mahāsamaṇena. Upaddutā ca homa: 'idaṁ vo kappati, idaṁ vo na kappatī'ti. Idāni pana mayaṁ yaṁ icchissāma, taṁ karissāma, yaṁ na icchissāma, na taṁ karissāmā"ti.

Atha kho āyasmā mahākassapo bhikkhū āmantesi: "Alaṁ, āvuso, mā socittha, mā paridevittha. Nanu etaṁ, āvuso, bhagavatā paṭikacceva akkhātaṁ: 'sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo'. Taṁ kutettha, āvuso, labbhā. 'Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ tathāgatassāpi sarīraṁ mā palujjī'ti, netaṁ ṭhānaṁ vijjatī"ti.

103Tena kho pana samayena cattāro mallapāmokkhā sīsaṁnhātā ahatāni vatthāni nivatthā: "Mayaṁ bhagavato citakaṁ āḷimpessāmā"ti na sakkonti āḷimpetuṁ. Atha kho kosinārakā mallā āyasmantaṁ anuruddhaṁ etadavocuṁ:

"ko nu kho, bhante anuruddha, hetu ko paccayo, yenime cattāro mallapāmokkhā sīsaṁnhātā ahatāni vatthāni nivatthā: 'mayaṁ bhagavato citakaṁ āḷimpessāmā'ti na sakkonti āḷimpetun"ti?

"Aññathā kho, vāseṭṭhā, devatānaṁ adhippāyo"ti.

"Kathaṁ pana, bhante, devatānaṁ adhippāyo"ti?

"Devatānaṁ kho, vāseṭṭhā, adhippāyo: 'ayaṁ āyasmā mahākassapo pāvāya kusināraṁ addhānamaggappaṭipanno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. Na tāva bhagavato citako pajjalissati, yāvāyasmā mahākassapo bhagavato pāde sirasā na vandissatī'"ti.

"Yathā, bhante, devatānaṁ adhippāyo, tathā hotū"ti.

104Atha kho āyasmā mahākassapo yena kusinārā makuṭabandhanaṁ nāma mallānaṁ cetiyaṁ, yena bhagavato citako tenupasaṅkami; upasaṅkamitvā ekaṁsaṁ cīvaraṁ katvā añjaliṁ paṇāmetvā tikkhattuṁ citakaṁ padakkhiṇaṁ katvā bhagavato pāde sirasā vandi.

Tānipi kho pañcabhikkhusatāni ekaṁsaṁ cīvaraṁ katvā añjaliṁ paṇāmetvā tikkhattuṁ citakaṁ padakkhiṇaṁ katvā bhagavato pāde sirasā vandiṁsu.

Vandite ca panāyasmatā mahākassapena tehi ca pañcahi bhikkhusatehi sayameva bhagavato citako pajjali.

105Jhāyamānassa kho pana bhagavato sarīrassa yaṁ ahosi chavīti vā cammanti vā maṁsanti vā nhārūti vā lasikāti vā, tassa neva chārikā paññāyittha, na masi; sarīrāneva avasissiṁsu. Seyyathāpi nāma sappissa vā telassa vā jhāyamānassa neva chārikā paññāyati, na masi; evameva bhagavato sarīrassa jhāyamānassa yaṁ ahosi chavīti vā cammanti vā maṁsanti vā nhārūti vā lasikāti vā, tassa neva chārikā paññāyittha, na masi; sarīrāneva avasissiṁsu. Tesañca pañcannaṁ dussayugasatānaṁ dveva dussāni na ḍayhiṁsu yañca sabbaabbhantarimaṁ yañca bāhiraṁ.

Daḍḍhe ca kho pana bhagavato sarīre antalikkhā udakadhārā pātubhavitvā bhagavato citakaṁ nibbāpesi. Udakasālatopi abbhunnamitvā bhagavato citakaṁ nibbāpesi. Kosinārakāpi mallā sabbagandhodakena bhagavato citakaṁ nibbāpesuṁ.

Atha kho kosinārakā mallā bhagavato sarīrāni sattāhaṁ sandhāgāre sattipañjaraṁ karitvā dhanupākāraṁ parikkhipāpetvā naccehi gītehi vāditehi mālehi gandhehi sakkariṁsu garuṁ kariṁsu mānesuṁ pūjesuṁ.

39. Sarīradhātuvibhajana

106Assosi kho rājā māgadho ajātasattu vedehiputto: "Bhagavā kira kusinārāyaṁ parinibbuto"ti. Atha kho rājā māgadho ajātasattu vedehiputto kosinārakānaṁ mallānaṁ dūtaṁ pāhesi: "Bhagavāpi khattiyo ahampi khattiyo, ahampi arahāmi bhagavato sarīrānaṁ bhāgaṁ, ahampi bhagavato sarīrānaṁ thūpañca mahañca karissāmī"ti.

Assosuṁ kho vesālikā licchavī: "Bhagavā kira kusinārāyaṁ parinibbuto"ti. Atha kho vesālikā licchavī kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ: "Bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā"ti.

Assosuṁ kho kapilavatthuvāsī sakyā: "Bhagavā kira kusinārāyaṁ parinibbuto"ti. Atha kho kapilavatthuvāsī sakyā kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ: "Bhagavā amhākaṁ ñātiseṭṭho, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā"ti.

Assosuṁ kho allakappakā bulayo: "Bhagavā kira kusinārāyaṁ parinibbuto"ti. Atha kho allakappakā bulayo kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ: "Bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā"ti.

Assosuṁ kho rāmagāmakā koḷiyā: "Bhagavā kira kusinārāyaṁ parinibbuto"ti. Atha kho rāmagāmakā koḷiyā kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ: "Bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā"ti.

Assosi kho veṭṭhadīpako brāhmaṇo: "Bhagavā kira kusinārāyaṁ parinibbuto"ti. Atha kho veṭṭhadīpako brāhmaṇo kosinārakānaṁ mallānaṁ dūtaṁ pāhesi: "Bhagavāpi khattiyo ahampismi brāhmaṇo, ahampi arahāmi bhagavato sarīrānaṁ bhāgaṁ, ahampi bhagavato sarīrānaṁ thūpañca mahañca karissāmī"ti.

Assosuṁ kho pāveyyakā mallā: "Bhagavā kira kusinārāyaṁ parinibbuto"ti. Atha kho pāveyyakā mallā kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ: "Bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā"ti.

Evaṁ vutte, kosinārakā mallā te saṅghe gaṇe etadavocuṁ: "Bhagavā amhākaṁ gāmakkhette parinibbuto, na mayaṁ dassāma bhagavato sarīrānaṁ bhāgan"ti.

107Evaṁ vutte, doṇo brāhmaṇo te saṅghe gaṇe etadavoca:

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"Suṇantu bhonto mama ekavācaṁ,
Amhāka buddho ahu khantivādo;
Na hi sādhu yaṁ uttamapuggalassa,
Sarīrabhāge siyā sampahāro.

Sabbeva bhonto sahitā samaggā,
Sammodamānā karomaṭṭhabhāge;
Vitthārikā hontu disāsu thūpā,
Bahū janā cakkhumato pasannā"ti.

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108"Tena hi, brāhmaṇa, tvaññeva bhagavato sarīrāni aṭṭhadhā samaṁ savibhattaṁ vibhajāhī"ti.

"Evaṁ, bho"ti kho doṇo brāhmaṇo tesaṁ saṅghānaṁ gaṇānaṁ paṭissutvā bhagavato sarīrāni aṭṭhadhā samaṁ suvibhattaṁ vibhajitvā te saṅghe gaṇe etadavoca: "imaṁ me bhonto tumbaṁ dadantu ahampi tumbassa thūpañca mahañca karissāmī"ti. Adaṁsu kho te doṇassa brāhmaṇassa tumbaṁ.

Assosuṁ kho pippalivaniyā moriyā: "Bhagavā kira kusinārāyaṁ parinibbuto"ti. Atha kho pippalivaniyā moriyā kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ: "Bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā"ti.

"Natthi bhagavato sarīrānaṁ bhāgo, vibhattāni bhagavato sarīrāni. Ito aṅgāraṁ harathā"ti. Te tato aṅgāraṁ hariṁsu.

40. Dhātuthūpapūjā

109Atha kho rājā māgadho ajātasattu vedehiputto rājagahe bhagavato sarīrānaṁ thūpañca mahañca akāsi.

Vesālikāpi licchavī vesāliyaṁ bhagavato sarīrānaṁ thūpañca mahañca akaṁsu.

Kapilavatthuvāsīpi sakyā kapilavatthusmiṁ bhagavato sarīrānaṁ thūpañca mahañca akaṁsu.

Allakappakāpi bulayo allakappe bhagavato sarīrānaṁ thūpañca mahañca akaṁsu.

Rāmagāmakāpi koḷiyā rāmagāme bhagavato sarīrānaṁ thūpañca mahañca akaṁsu.

Veṭṭhadīpakopi brāhmaṇo veṭṭhadīpe bhagavato sarīrānaṁ thūpañca mahañca akāsi.

Pāveyyakāpi mallā pāvāyaṁ bhagavato sarīrānaṁ thūpañca mahañca akaṁsu.

Kosinārakāpi mallā kusinārāyaṁ bhagavato sarīrānaṁ thūpañca mahañca akaṁsu.

Doṇopi brāhmaṇo tumbassa thūpañca mahañca akāsi.

Pippalivaniyāpi moriyā pippalivane aṅgārānaṁ thūpañca mahañca akaṁsu.

Iti aṭṭha sarīrathūpā navamo tumbathūpo dasamo aṅgārathūpo. Evametaṁ bhūtapubbanti.

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110Aṭṭhadoṇaṁ cakkhumato sarīraṁ,
Sattadoṇaṁ jambudīpe mahenti;
Ekañca doṇaṁ purisavaruttamassa,
Rāmagāme nāgarājā maheti.

Ekāhi dāṭhā tidivehi pūjitā,
Ekā pana gandhārapure mahīyati;
Kāliṅgarañño vijite punekaṁ,
Ekaṁ pana nāgarājā maheti.

Tasseva tejena ayaṁ vasundharā,
Āyāgaseṭṭhehi mahī alaṅkatā;
Evaṁ imaṁ cakkhumato sarīraṁ,
Susakkataṁ sakkatasakkatehi.

Devindanāgindanarindapūjito,
Manussindaseṭṭhehi tatheva pūjito;
Taṁ vandatha pañjalikā labhitvā,
Buddho have kappasatehi dullabhoti.

Cattālīsa samā dantā,
kesā lomā ca sabbaso;
Devā hariṁsu ekekaṁ,
cakkavāḷaparamparāti.

Mahāparinibbānasuttaṁ niṭṭhitaṁ tatiyaṁ