16. Mahāparinibbāna Sutta

1.1.[72]Thus have I heard.³⁶³ With this Sutta, Mrs Bennett’s volume of abridged translations comes to an end. Of greater value was The Last Days of the Buddha, translated by Sister Vajirā and revised by Francis Story, with notes by the Ven. Nyānaponika Mahāthera (Wheel Publication 67 — 69, BPS, Kandy 1964).The Sutta is a composite one, many portions of which are found separately in other parts of the Canon, as listed by RD. No doubt it contains the basic facts about the Buddha’s last days, but various late and more than dubious elements have been incorporated in it-a process which continued in the later Sanskrit versions (produced by the Sarvāstivādins and other schools), which are known to us mainly from the Chinese and Tibetan translations (though some Sanskrit fragments have been found). For E. Waldschmidt’s (German) study of these, see A.K. Warder, Indian Buddhism (2nd ed., Delhi 1980). The Tibetan version is translated into English in W.W. Rockhill, Life of the Buddha (2nd ed., London 1907), pp. 123-147. It should perhaps be mentioned that the (expanded, Sanskrit-based) Mahāparinirvāṇa Sūtra is sometimes cited as evidence for the belief in a supreme self in Mahayana Buddhism. One Chinese version does indeed contain a passage to this effect, but this is a late interpolation, and is not representative of the general Mahayana position. Once the Lord was staying at Rajagaha on the mountain called Vultures’ Peak.³⁶⁴ Gijjhakūṭa: a pleasant elevation above the stifling heat of Rajagaha. The name was taken up by Mahayana writers, who often located the Buddha’s discourses there. Now just then King Ajatasattu Vedehiputta³⁶⁵ See also n.92. He is certainly a historical figure, unlike the ‘King Ajātaśatru of Benares’ of the Bṛhadāranyaka Upaniṣad, with whom he shared a taste for philosophical discussion with sages. RD points out that this is not his personal name but an official epithet. The literal meaning ‘unborn foe’ must then mean ‘he against whom a foe (capable of conquering him) has not been born’, though in view of his act of parricide it came to be taken as ‘the unborn foe (i.e. while still in the womb) of his father’- with legendary elaboration. In Jain sources he is called Kuṇika or Konika. Vedehiputta means ‘son of the Videha woman’ (see next note). There is a long article on him in EB, where, however, RD’s mistranslation at DN 2.102 (see n.139 there) is repeated. of Magadha wanted to attack the Vajjians.³⁶⁶ The Vajjian confederacy, northward across the Ganges from Magadha, consisted of the Licchavis of Vesālī and the Vedehis (of Videha — to whom Ajatasattu’s mother belonged), whose capital was Mithila. He said: ‘I will strike the Vajjians who are so powerful and strong, I will cut them off and destroy them, I will bring them to ruin and destruction!’

1.2.And King Ajatasattu said to his chief minister the Brahmin Vassakāra: ‘Brahmin, go to the Blessed Lord, worship him with your head to his feet in my name, ask if he is free from sickness or disease, if he is living at ease, vigorously and comfortably, and then say: “Lord, King Ajatasattu Vedehiputta of Magadha wishes to attack the Vajjians and says: ‘I will strike the Vajjians...,bring them to ruin and [73] destruction!ʹʺ And whatever the Lord declares to you, report that faithfully back to me, for Tathagatas never lie.’

1.3.‘Very good, Sire’, said Vassakara and, having had the state carriages harnessed, he mounted one of them and drove in state from Rajagaha to Vultures’ Peak, riding as far as the ground would allow, then continuing on foot to where the Lord was. He exchanged courtesies with the Lord, then sat down to one side and delivered the King’s message.

1.4.Now the Venerable Ānanda was standing behind the Lord, fanning him. And the Lord said: ‘Ananda, have you heard that the Vajjians hold regular and frequent assemblies?’ ‘I have heard, Lord, that they do.’

ʹĀnanda, as long as the Vajjians hold regular and frequent assemblies, they may be expected to prosper and not decline. Have you heard [74] that the Vajjians meet in harmony, break up in harmony, and carry on their business in harmony?ʹ ‘I have heard, Lord, that they do.’

‘Ananda, as long as the Vajjians meet in harmony, break up in harmony, and carry on their business in harmony, they may be expected to prosper and not decline. Have you heard that the Vajjians do not authorise what has not been authorised already, and do not abolish what has been authorised, but proceed according to what has been authorised by their ancient tradition?’ ‘I have, Lord.ʹ...ʹHave you heard that they honour, respect, revere and salute the elders among them, and consider them worth listening to?... that they do not forcibly abduct others’ wives and daughters and compel them to live with them?... that they honour, respect, revere and salute the Vajjian shrines at home and abroad, not withdrawing the proper support made and given before?... [75] that proper provision is made for the safety of Arahants, so that such Arahants may come in future to live there, and those already there may dwell in comfort?’ ‘I have, Lord.’

‘Ananda, so long as such proper provision is made,...the Vajjians may be expected to prosper and not decline.’

1.5.Then the Lord said to the Brahmin Vassakāra: ‘Once, Brahmin, when I was at the Sārandada Shrine in Vesālī, I taught the Vajjians these seven principles for preventing decline, and as long as they keep to these seven principles, as long as these principles remain in force, the Vajjians may be expected to prosper and not decline.’

At this, Vassakāra replied: ‘Reverend Gotama, if the Vajjians keep to even one of these principles, they may be expected to prosper and not [76] decline — far less all seven. Certainly the Vajjians will never be conquered by King Ajātasattu by force of arms, but only by means of propaganda³⁶⁷ Upalāpana, which RD says must mean ‘humbug, cajolery, diplomacy’. and setting them against one another. And now, Reverend Gotama, may I depart? I am busy and have much to do.’ ‘Brahmin, do as you think fit.’ Then Vassakāra, rejoicing and delighted at the Lord’s words, rose from his seat and departed.

1.6.Soon after Vassakāra had gone, the Lord said: ‘Ananda, go to whatever monks there are round about Rājagaha, and summon them to the assembly hall.’ ‘Very good, Lord’, said Ananda, and did so. Then he came to the Lord, saluted him, stood to one side and said: ‘Lord, the order of monks is assembled. Now is the time for the Lord to do as he sees fit.’ Then the Lord rose from his seat, went to the assembly hall, sat down on the prepared seat, and said: ‘Monks, I will teach you seven things that are conducive to welfare.³⁶⁸ Aparihāniyā dhammā: ‘factors of non-decline’. Listen, pay careful attention, and I will speak.’ ‘Yes, Lord’, said the monks, and the Lord said:

‘As long as the monks hold regular and frequent assemblies, they may be expected to prosper and not decline. As long as they meet in harmony, break up in harmony, and carry on their [77] business in harmony, they may be expected to prosper and not decline. As long as they do not authorise what has not been authorised already, and do not abolish what has been authorised, but proceed according to what has been authorised by the rules of training...; as long as they honour, respect, revere and salute the elders of long standing who are long ordained, fathers and leaders of the order...; as long as they do not fall prey to desires which arise in them and lead to rebirth...; as long as they are devoted to forest-lodgings...; as long as they preserve their personal mindfulness, so that in future the good among their companions will come to them, and those who have already come will feel at ease with them ...; as long as the monks hold to these seven things and are seen to do so, they may be expected to prosper and not decline.

1.7.‘I will tell you another seven things conducive to welfare... As long as monks do not rejoice, delight and become absorbed in works,³⁶⁹ Kammārāmā etc.: ‘fond of action, etc.’ Here kamma obviously does not have the technical Buddhist meaning, and is glossed as ‘things to be done’.... in chattering,... in sleeping,...in company,...in evil desires,...in mixing and associating with evil friends,... as long as they do not rest content with partial achievements³⁷⁰ Stopping short of the goal of enlightenment, ‘resting on their laurels’....; as long as the monks hold to these seven things and are seen to do so, they may be expected to prosper and not decline.

1.8.‘I will tell you another seven things conducive to welfare... As long as monks continue with faith, with modesty, with fear of doing wrong, with learning, [79] with aroused vigour, with established mindfulness, with wisdom...

1.9.‘I will tell you another seven things...As long as monks develop the enlightenment-factors of mindfulness, of investigation of phenomena, of energy, of delight, of tranquillity, of concentration, of equanimity...

1.10.‘I will tell you another seven things... As long as monks develop the perception of impermanence, of non-self, of impurity, of danger, of overcoming, of dispassion, of cessation, ... [80] they may be expected to prosper and not decline.

1.11.‘Monks, I will tell you six things that are conducive to communal living... As long as monks both in public and in private show loving-kindness to their fellows in acts of body, speech and thought,... share with their virtuous fellows whatever they receive as a rightful gift, including the contents of their alms-bowls, which they do not keep to themselves,... keep consistently, unbroken and unaltered those rules of conduct that are spotless, leading to liberation, praised by the wise, unstained and conducive to concentration, and persist therein with their fellows both in public and in private,... continue in that noble view that leads to liberation, to the utter destruction of suffering, remaining in such awareness with their fellows both in public and in private... [81] As long as monks hold to these six things and are seen to do so, they may be expected to prosper and not decline.’

1.12.And then the Lord, while staying at Vultures’ Peak, gave a comprehensive discourse: ‘This is morality, this is concentration, this is wisdom. Concentration, when imbued with morality, brings great fruit and profit. Wisdom, when imbued with concentration, brings great fruit and profit. The mind imbued with wisdom becomes completely free from the corruptions, that is, from the corruption of sensuality, of becoming, of false views and of ignorance.’

1.13.And when the Lord had stayed at Rājagaha as long as he wished, he said to the Venerable Ananda: ‘Come, Ananda, let us go to Ambalatthikā.’ ‘Very good, Lord’, said Ananda, and the Lord went there with a large company of monks.

1.14.And the Lord stayed in the royal park at Ambalatthikā, ³⁷¹ This is the Ambalatthika mentioned in DN 1, not that in DN 5.1. and there he delivered a comprehensive discourse: ‘This is morality, this is concentration, this is wisdom...’

1.15.Having stayed at Ambalatthikā as long as he wished, the Lord said to Ananda: ‘Let us go to Nāḷandāʹ, and they did so. At Nāḷandā the Lord stayed in Pāvārikaʹs mango-grove.

1.16.Then the Venerable Sāriputta came to see the Lord, saluted him, [82] sat down to one side, and said: ‘It is clear to me, Lord, that there never has been, will be or is now another ascetic or Brahmin who is better or more enlightened than the Lord.’

‘You have spoken boldly with a bull’s voice, Sāriputta, you have roared the lion’s roar of certainty! How is this? Have all the Arahant Buddhas of the past appeared to you, and were the minds of all those Lords open to you, so as to say: “These Lords were of such virtue, such was their teaching, such their wisdom, such their way, such their liberation”?’ ‘No, Lord.’

‘And have you perceived all the Arahant Buddhas who will appear in the future...?’ ‘No, Lord.’

‘Well then, Sāriputta, you know me as the Arahant Buddha, and do you know: “The Lord is of such virtue, such is his teaching, such his wisdom, such his way, such his liberation”?’ ‘No, Lord.’

‘So, Sāriputta, you do not have knowledge of the minds of the Buddhas of the past, the future or the present. Thus, Sāriputta, [83] have you not spoken boldly with a bull’s voice and roared the lion’s roar of certainty with your declaration?’

1.17.‘Lord, the minds of the Arahant Buddhas of the past, future and present are not open to me. But I know the drift of the Dhamma.³⁷² Dhammanvaya: ‘the way the Dhamma goes’; anvaya also means ‘lineage’, and RD has ‘the lineage of the faith’, which is doubly inappropriate. Lord, it is as if there were a royal frontier city, with mighty bastions and a mighty encircling wall in which was a single gate, at which was a gatekeeper, wise, skilled and clever, who kept out strangers and let in those he knew. And he, constantly patrolling and following along a path, might not see the joins and clefts in the bastion, even such as a cat might creep through. But whatever larger creatures entered or left the city, must all go through this very gate. And it seems to me, Lord, that the drift of the Dhamma is the same. All those Arahant Buddhas of the past attained to supreme enlightenment by abandoning the five hindrances, defilements of mind that weaken the understanding, having firmly established the four foundations of mindfulness in their minds, and realised the seven factors of enlightenment as they really are. All the Arahant Buddhas of the future will do likewise, and you, Lord, who are now the Arahant, fully-enlightened Buddha, have done the same.’

1.18.Then, while staying at Nāḷandā, [84] in Pāvārikaʹs mango-grove, the Lord gave a comprehensive discourse to the monks. ‘This is morality, this is concentration, this is wisdom...’ (as verse 12).

1.19.And having stayed at Nāḷandā as long as he wished, the Lord said to Ananda: ‘Let us go to Pāṭaligāma.ʹ And they did so.

1.20.At Pāṭaligāma they heard say: ‘The Lord has arrived here’. And the lay-followers of Pāṭaligāma came to the Lord, saluted him, sat down to one side, and said: ʹMay the Lord consent to stay at our rest-house!’ And the Lord consented by silence.

1.21.Understanding his consent, they rose from their seats, saluted the Lord and, passing him by to the right, went to the rest-house and strewed the floor, prepared seats, provided a water-pot and filled the oil-lamp. Then they went to the Lord, saluted him, stood to one side and said: ʹAll is ready at the rest-house, Lord. Now is the time to do as the Lord wishes.’ [85]

1.22.Then the Lord dressed, took his robe and bowl, and went with his monks to the rest-house, where he washed his feet, went in and sat down facing east, with his back against the central pillar. And the monks, having washed their feet, went in and sat down with their backs to the west wall, facing east, and with the Lord sitting in front of them. And the lay-followers of Pāṭaligāma, having washed their feet, went in and sat down with their backs to the east wall, facing west and with the Lord before them.

1.23.Then the Lord addressed the lay-followers of Pāṭaligāma: ʹHouseholders, there are these five perils to one of bad morality, of failure in morality. What are they? In the first place, he suffers great loss of property through neglecting his affairs. In the second place, he gets a bad reputation for immorality and misconduct. In the third place, whatever assembly he approaches, whether of Khattiyas, Brahmins, householders or ascetics, he does so diffidently and shyly. In the fourth place, he dies confused. In the fifth place, after death, at the breaking-up of the body, he arises in an evil state, a bad fate, in suffering and hell. These are the five perils to one of bad morality.

1.24.[86]‘And, householders, there are these five advantages to one of good morality and of success in morality. What are they? In the first place, through careful attention to his affairs he gains much wealth. In the second place, he gets a good reputation for morality and good conduct. In the third place, whatever assembly he approaches, whether of Khattiyas, Brahmins, householders or ascetics, he does so with confidence and assurance. In the fourth place, he dies unconfused. In the fifth place, after death, at the breaking-up of the body, he arises in a good place, a heavenly world. These are the five advantages to one of good morality, and of success in morality. ʹ

1.25.Then the Lord instructed, inspired, fired and delighted the lay-followers of Pataligama with talk on Dhamma until far into the night. Then he dismissed them, saying: ʹHouseholders, the night is nearly over. Now it is time for you to do as you think fit.’ ‘Very good, Lord’, they said and, rising and saluting the Lord, they passed him by to the right and departed. And the Lord spent the remainder of the night in the rest-house left empty by their departure.

1.26.Now at this time Sunidha and Vassakara, the Magadhan ministers, were building a fortress in Pataligama as a defence against the Vajjians. And at that time a multitude of [87] thousands of devas were taking up lodging in Pataligama. And in the parts where powerful devas settled, they caused the minds of the most powerful royal officials to pick those sites for their dwellings, and where middle and lower-ranking devas settled, so too they caused the minds of royal officials of corresponding grade to pick those sites for their dwellings.

1.27.And the Lord, with his divine eye surpassing that of humans, saw the thousands of devas taking up residence in Pataligama. And, getting up at break of day, he said to the Venerable Ananda: ‘Ananda, who is building a fortress at Pataligama?’ ‘Lord, Sunidha and Vassakāra, the Magadhan ministers, are building a fortress against the Vajjians.’

1.28.ʹĀnanda, just as if they had taken counsel with the Thirty-Three Gods, Sunidha and Vassakāra are building a fortress at Pātaligāma. I have seen with my divine eye how thousands of devas were taking up lodging there... (as verse 26). Ānanda, as far as the Ariyan realm extends, as far as its trade extends, this will be the chief city, Pāṭaliputta, scattering its seeds far and [88] wide. And Pātaliputta will face three perils: from fire, from water and from internal dissension.’

1.29.Then Sunidha and Vassakāra called on the Lord and, having exchanged courtesies, stood to one side and said: ʹMay the Reverend Gotama accept a meal from us tomorrow with his order of monks!’ And the Lord consented by silence.

1.30.Understanding his consent, Sunidha and Vassakāra went home and there had a fine meal of hard and soft food prepared. When it was ready, they reported to the Lord: ‘Reverend Gotama, the meal is ready.’ Then the Lord, having dressed in the morning, took his robe and bowl, went with the order of monks to the residence of Sunidha and Vassakāra, and sat down on the prepared seat. Then Sunidha and Vassakāra served the Buddha and his order of monks with choice soft and hard foods till they were satisfied. And when the Lord took his hand away from the bowl they sat down on low stools to one side.

1.31.And as they sat there, the Lord thanked them with these verses:

‘In whatever realm the wise man makes his home,
He should feed the virtuous leaders of the holy life.

Whatever devas there are who report this offering,
They will pay him respect and honour for this. [89]

They tremble for him as a mother for her son,
And he for whom devas tremble ever happy is.’

Then the Lord rose from his seat and took his departure.

1.32.Sunidha and Vassakāra followed closely behind the Lord, saying: ‘Whichever gate the ascetic Gotama goes out by today, that shall be called the Gotama gate; and whichever ford he uses to cross the Ganges, that shall be called the Gotama ford.’ And so the gate by which the Lord went out was called the Gotama Gate.

1.33.And then the Lord came to the River Ganges. And just then, the river was so full that a crow could drink out of it. And some people were looking for a boat, and some were looking for a raft, and some were binding together a raft of reeds to get to the other side. But the Lord, as swiftly as a strong man might stretch out his flexed arm or flex it again, vanished from this side of the Ganges and reappeared with his order of monks on the other shore.

1.34.And the Lord saw those people who were looking for a boat, looking for a raft, and binding together a raft of reeds to get to the other side. And seeing their intentions, he uttered this verse on the spot:

‘When they want to cross the sea, the lake or pond,

People make a bridge or raft — the wise have crossed already.’

[End of first recitation-section]

2.1.[90]The Lord said to Ananda: ‘Let us go to Koṭigāma.’ ‘Very good, Lord’, said Ananda, and the Lord went with a large company of monks to Koṭigāma, and stayed there.

2.2.Then the Lord addressed the monks thus: ‘Monks, it is through not understanding, not penetrating the Four Noble Truths that I as well as you have for a long time run on and gone round the cycle of birth-and-death. What are they? By not understanding the Noble Truth of Suffering we have fared on, by not understanding the Noble Truth of the Origin of Suffering, of the Cessation of Suffering, and of the Path Leading to the Cessation of Suffering we have fared on round the cycle of birth-and-death. And by the understanding, the penetration of the same Noble Truth of Suffering, of the Origin of Suffering, of the Cessation of Suffering and of the Path Leading to the Cessation of Suffering, the craving for becoming has been cut off, the support of becoming has been destroyed, there is no more re-becoming.’

2.3.The Lord having said this, the Well-Farer having spoken, the Teacher said: [91]

‘Not seeing the Four Noble Truths as they are,
Having long traversed the round from life to life,
These being seen, becoming’s supports pulled up,
Sorrow’s root cut off, rebirth is done.’

2.4.Then the Lord, while staying at Koṭigāma, gave a comprehensive discourse: ‘This is morality, this is concentration, this is wisdom. Concentration, when imbued with morality, brings great fruit and profit. Wisdom, when imbued with concentration, brings great fruit and profit. The mind imbued with wisdom becomes completely free from the corruptions, that is, from the corruption of sensuality, of becoming, of false views and of ignorance.’

2.5.When the Lord had stayed at Koṭigāma as long as he wished, he said: ‘Ananda, let us go to Nādikā.’ ‘Very good, Lord’, said Ananda, and the Lord went with a large company of monks to Nādikā, where he stayed at the Brick House.³⁷³ Most buildings being of wood, this was exceptional, hence its name.

2.6.And the Venerable Ananda came to the Lord, saluted him, sat down to one side, and said: ‘Lord, the monk Sāḷha and the nun Nandā have died at Nadikā. What rebirth have they taken after death? [92] The lay-follower Sudatta and the laywoman-follower Sujātā, the lay-followers Kakudha, Kalinga, Nikata, Katissabha, Tuttha, Santuttha, Bhadda and Subhadda have all died in Nādikā. What rebirths have they taken?’

2.7.‘Ananda, the monk Sāḷha, by the destruction of the corruptions, attained in this life, through his own super-knowledge, the uncorrupted liberation of mind, the liberation by wisdom. The nun Nandā, by the destruction of the five lower fetters, has been spontaneously reborn,³⁷⁴ As a Non-Returner (anāgāmī). and will gain Nibbana from that state without returning to this world. The lay-follower Sudatta, by the destruction of three fetters and the reduction of greed, hatred and delusion, is a Once-Returner who will come back once more to this world, and then make an end of suffering. The laywoman-follower Suj̣̣ātā, by the destruction of three fetters, is a Stream-Winner, incapable of falling into states of woe, certain of attaining Nibbāna. The lay-follower Kakudha, by the destruction of the five lower fetters, has been spontaneously reborn, and will gain Nibbāna from that state without returning to this world. Likewise Kālinga, Nikata, Katissabha, Tuttha, Santuttha, Bhadda and Subhadda. [93] Ananda, in Nādikā more than fifty lay-followers have by the destruction of the five lower fetters been spontaneously reborn, and will gain Nibbāna from that state without returning to this world. Rather more than ninety, by the destruction of three fetters and the reduction of greed, hatred and delusion, are Once-Returners who will come back once more to this world and then make an end of suffering. And well over five hundred, by the destruction of three fetters, are Stream-Winners, incapable of falling into states of woe, certain of attaining Nibbāna.

2.8.‘Ānanda, it is not remarkable that that which has come to be as a man should die. But that you should come to the Tathāgata to ask the fate of each of those who have died, that is a weariness to him.³⁷⁵ DA stresses that Buddhas can feel only physical, not mental weariness. Therefore, Ananda, I will teach you a way of knowing Dhamma, called the Mirror of Dhamma,³⁷⁶ Dhammādāsa: in which one can ‘inspect’ oneself. whereby the Ariyan disciple, if he so wishes, can discern of himself: “I have destroyed hell, animal-rebirth, the realm of ghosts, all downfall, evil fates and sorry states. I am a Stream-Winner, incapable of falling into states of woe, certain of attaining Nibbāna.ʺ

2.9.‘And what is this Mirror of Dhamma by which he can know this? Here, Ananda, this Ariyan disciple is possessed of unwavering confidence³⁷⁷ ‘Has no doubt’ (i.e. has, by ‘entering the Stream’, transcended doubt). in the Buddha, thus: “This Blessed Lord is an Arahant, a fully-enlightened Buddha, endowed with wisdom and conduct, the Well-Farer, Knower of the worlds, incomparable Trainer of men to be tamed, Teacher of gods and humans, enlightened and blessed.” He is possessed of unwavering faith in the Dhamma, thus: “Well-proclaimed by the Lord is the Dhamma, visible here and now, timeless, inviting inspection, leading onward, to be comprehended by the wise each one for himself.” He is possessed of unwavering confidence in the Sangha, thus: ʺWell-directed is the Sangha of the Lord’s disciples, of upright conduct, on the right [94] path, on the perfect path; that is to say the four pairs of persons,³⁷⁸ The eight are the one who has gained the state of Stream-Winner, and the one who has gained its ‘fruition’ (counted separately), and similarly for the three higher stages. the eight kinds of humans. The Sangha of the Lord’s disciples is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of veneration, an unsurpassed field of merit in the world. And he³⁷⁹ He, referring to the disciple and not (as RD) to the Sangha. is possessed of morality dear to the Noble Ones, unbroken, without defect, unspotted, without inconsistency,³⁸⁰ Viññupassaṭṭhehi: ‘not deficient, undisturbed’ (cf. PED), not (as RD) ‘praised by the wise’. liberating, uncorrupted, and conducive to concentration.

‘This, Ānanda, is the Mirror of Dhamma, whereby the Aryan disciple...can discern of himself: “I have destroyed hell,... I am a Stream-Winner,... certain of attaining Nibbāna.ʺ (as verse 8)

2.10.Then the Lord, staying at Nādikā in the Brick House, gave a comprehensive discourse to the monks: ‘This is morality, this is concentration, this is wisdom...’ (as verse 2.4).

2.11.And when the Lord had stayed at Nādikā as long as he wished,...he went with a large company of monks to Vesali, where he stayed at Ambapālīʹs grove.

2.12.And there the Lord addressed the monks: ‘Monks, a monk should be mindful and clearly aware, this is our charge to you!

‘And how is a monk mindful?³⁸¹ For this and the next verse, see DN 22.1. Here, a monk abides contemplating the body as body,³⁸² DA says mindfulness is stressed here because of the approaching encounter with the beautiful Ambapali. earnestly, clearly aware, [95] mindful and having put away all hankering and fretting for the world, and likewise with regard to feelings, mind and mind-objects. That is how a monk is mindful.

2.13.‘And how is a monk clearly aware? Here, a monk, when going forward or backward, is aware of what he is doing; in looking forward or back he is aware of what he is doing; in bending and stretching he is aware of what he is doing; in carrying his inner and outer robe and bowl he is aware of what he is doing; in eating, drinking, chewing and savouring he is aware of what he is doing; in passing excrement or urine he is aware of what he is doing; in walking, standing, sitting or lying down, in keeping awake, in speaking or in staying silent, he is aware of what he is doing. That is how a monk is clearly aware. A monk should be mindful and clearly aware, this is our charge to you!’

2.14.Now Ambapali the courtesan³⁸³ Ganikā. She was a rich and cultivated woman, with skills similar to those of a geisha. heard that the Lord had arrived at Vesālī and was staying at her grove. She had the best carriages made ready and drove from Vesālī to her park. She drove as far as the ground would allow, then alighted and went on foot to where the Lord was. She saluted the Lord and sat down to one side, and as she sat, the Lord instructed, inspired, fired and delighted her with a talk on Dhamma. And being thus delighted, Ambapālī said: ‘Lord, may the Lord consent to take a meal from me tomorrow with his order of monks!’ The Lord consented by silence, and Ambapālī, understanding his acceptance, rose from her seat, saluted the Lord and, passing him by to the right, departed.

2.15.And the Licchavis of Vesālī heard that the Lord [96] had arrived at Vesālī and was staying at Ambapālīʹs grove. So they had the best carriages made ready and drove out of Vesālī. And some of the young Licchavis were all in blue,³⁸⁴ Nīla: variously rendered as ‘dark blue, blue-green’, etc. with blue make-up,³⁸⁵ Men wore cosmetics of various colours. blue clothes and blue adornment, while some were in yellow, some in red, some in white, with white make-up, white clothes and white adornment.

2.16.And Ambapālī met the young Licchavis axle to axle, wheel to wheel, yoke to yoke. And they said to her: ʹAmbapālī, why do you drive up against us like that?’ ‘Because, young sirs, the Blessed Lord has been invited by me for a meal with his order of monks.’

‘Ambapālī, give up this meal for a hundred thousand pieces!’ ‘Young sirs, if you were to give me all Vesālī with its revenues ³⁸⁶ Sāhāraṁ: lit. ‘with its food’, i.e. revenue. I would not give up such an important meal!’

Then the Licchavis snapped their fingers, saying: ‘We’ve been beaten by the mango-woman,³⁸⁷ A play on amba ‘mango’ and ambakā ‘woman’. Her name means ‘mango-guardian”. we’ve been cheated by the mango-woman!’ And they set out for Ambapālīʹs grove.

2.17.And the Lord, having seen the Licchavis from afar, said: ‘Monks, any of you who have not seen the Thirty-Three Gods, just look at this troop of Licchavis! Take a good look at them, [97] and you will get an idea of the Thirty-Three Gods!’

2.18.Then the Licchavis drove in their carriages as far as the ground would allow, then they alighted and went on foot to where the Lord was, saluted him and sat down to one side. And as they sat, the Lord instructed, inspired, fired and delighted them with a talk on Dhamma. And being thus delighted, they said: ‘Lord, may the Lord consent to take a meal from us tomorrow with his order of monks!’ ‘But, Licchavis, I have already accepted a meal for tomorrow from the courtesan Ambapālī! ’

And the Licchavis snapped their fingers, saying: ‘We’ve been beaten by the mango-woman, we’ve been cheated by the mango-woman!’ Then, having rejoiced and delighted in his talk, they rose from their seats, saluted the Lord and, passing him by on the right, departed.

2.19.And Ambapālī, when night was nearly over, having had choice hard and soft food prepared at her home, announced to the Lord that the meal was ready. Having dressed and taken robe and bowl, the Lord went with the order of monks to Ambapālīʹs residence and sat down on the prepared seat. And she served the Buddha and his monks with choice hard and soft food till they were satisfied. And when the Lord had taken his hand from the bowl, Ambapālī took a low stool and [98] sat down to one side. So seated, she said: ‘Lord, I give this park to the order of monks with the Buddha as its head.’ The Lord accepted the park, and then he instructed, inspired, fired and delighted her with a talk on Dhamma, after which he rose from his seat and departed.

2.20.Then, while staying at Vesālī, the Lord delivered a comprehensive discourse to the monks: ‘This is morality, this is concentration, this is wisdom...’ (as verse 2.4).

2.21.And when the Lord had stayed at Ambapālīʹs grove as long as he wished,...he went with a large company of monks to the little village of Beluva, where he stayed.

2.22.There the Lord said to the monks: ‘You, monks, should go to anywhere in Vesālī where you have friends or acquaintances or supporters, and spend the Rains there. I shall spend the Rains here in Beluva.ʹ ʹVery good, Lord’, replied the monks, and [99] they did so, but the Lord spent the Rains in Beluva.

2.23.And during the Rains the Lord was attacked by a severe sickness, with sharp pains as if he were about to die. But he endured all this mindfully, clearly aware and without complaining. He thought: ‘It is not fitting that I should attain final Nibbāna without addressing my followers and taking leave of the order of monks. I must hold this disease in check by energy and apply myself to the force of life.’ He did so, and the disease abated.

2.24.Then the Lord, having recovered from his sickness, as soon as he felt better, went outside and sat on a prepared seat in front of his dwelling. Then the Venerable Ananda came to him, saluted him, sat down to one side and said: ‘Lord, I have seen the Lord in comfort, and I have seen the Lord’s patient enduring. And, Lord, my body was like a drunkard’s. I lost my bearings and things were unclear to me because of the Lord’s sickness. The only thing that was some comfort to me was the thought: “The Lord will not attain final Nibbana until he has made some statement about the order of monks.ʺʹ [100]

2.25.‘But, Ananda, what does the order of monks expect of me? I have taught the Dhamma, Ananda, making no “inner” and ʺouterʺ:³⁸⁸ A famous statement, implying that there is no ‘esoteric’ teaching in Buddhism, at least as originally taught by the Founder. There is no contradiction with the parable of the siṁsapā leaves at SN 56.31. the Tathagata has no “teacher’s fist” in respect of doctrines. If there is anyone who thinks: “I shall take charge of the orderʺ,³⁸⁹ Pariharissāmi: ‘I will take care of’. or “The order should refer to me”, let him make some statement about the order, but the Tathagata does not think in such terms. So why should the Tathagata make a statement about the order?

ʹĀnanda, I am now old, worn out, venerable, one who has traversed life’s path, I have reached the term of life, which is eighty.³⁹⁰ The idea that the Buddha died at the age of eighty has, for some reason, been considered implausible. We might as well query the fact that Wordsworth died shortly after his eightieth birthday, the year of his death, too, bearing the suspiciously ‘round’ figure of 1850! See n.400. Just as an old cart is made to go by being held together with straps,³⁹¹ Vegha-missakena. The precise meaning of the expression seems to be unknown, but it remains a vivid image! so the Tathagata’s body is kept going by being strapped up. It is only when the Tathagata withdraws his attention from outward signs,³⁹² Sabba-nimittānaṁ amanasikārā: ‘not attending to any signs’, i.e. ideas. and by the cessation of certain feelings,³⁹³ I.e. mundane feelings (DA). enters into the signless concentration of mind,³⁹⁴ ‘The concentration attained during intensive insight-meditation’ (AA, quoted in LDB). that his body knows comfort.

2.26.‘Therefore, Ananda, you should live as islands³⁹⁵ Dīpa = Skt. dvīpa ‘island’ rather than Skt. dīpa ‘lamp’. But we do not really know whether the Buddha pronounced the two words alike or not! In the absence of such knowledge, it is perhaps best not to be too dogmatic about the meaning. In any case, it is just ‘oneself’ that one has to have as one’s ‘island’ (or lamp), not some ‘great self’ which the Buddha did not teach (cf. n.363, end). unto yourselves, being your own refuge, with no on else as your refuge, with the Dhamma as an island, with the Dhamma as your refuge, with no other refuge. And how does a monk live as an island unto himself,... with no other refuge? Here, Ānanda, a monk abides contemplating the body as body, earnestly, clearly aware, mindful and having put away all hankering and fretting for the world, and likewise with regard to feelings, mind and mind-objects. That, Ananda, is how a monk lives as an island unto himself,... with no other refuge. [101] And those who now in my time or afterwards live thus, they will become the highest,³⁹⁶ Tamatagge. The meaning of this is rather obscure, to say the least. It seems to mean something like ‘the highest’, even if scholars cannot agree as to how this meaning is reached. See the long note (28) in LDB. if they are desirous of learning.’

[End of second recitation-section]

3.1.[102]Then the Lord, rising early, dressed, took his robe and bowl, and entered Vesali for alms. Having eaten on his return from the alms-round, he said to the Venerable Ananda: ‘Bring a mat, Ananda. We will go to the Capala Shrine for the siesta.’ ‘Very good, Lord’, said Ananda, and, getting a mat, he followed behind.

3.2.Then the Lord came to the Cāpāla Shrine, and sat down on the prepared seat. Ānanda saluted the Lord and sat down to one side, and the Lord said: ‘Ananda, Vesālī is delightful, the Udena Shrine is delightful, the Gotamaka Shrine is delightful, the Sattambaka³⁹⁷ The ‘Seven Mangoes’ Shrine. Shrine is delightful, the Bahuputta³⁹⁸ The ‘Many Sons’ Shrine, at which people used to pray for sons to an ancient banyan-tree. Shrine is delightful, the Cāpāla Shrine is delightful. [103]

3.3.‘Ananda, whoever has developed the four roads to power,³⁹⁹ Iddhipādā. See DN 18.22. practised them frequently, made them his vehicle, made them his base, established them, become familiar with them and properly undertaken them, could undoubtedly live for a century,⁴⁰⁰ Kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. This passage is much disputed. The usual meaning of kappa is ‘aeon’ (but see PED for other senses). DA, however, takes it to mean ‘the full life-span’ (i.e. in Gotama’s day, 100 years: cf. DN 14.1.7). DA also takes avasesa to mean ‘in excess’ (the usual meaning being ‘the remainder’). After some hesitation, and preferring the lesser ‘miracle’, I have translated the sense of kappa (as I take it) by ‘a century’. This, of course, accords with DA. I have, however, adopted the usual meaning of avasesa as making good sense. For the Buddha, the ‘remainder’ would have been twenty years. PTS translators of the parallel passages have differed in their interpretations. Whereas RD in DN preferred ‘aeon’, Woodward at SN 51.10 (followed reluctantly by Hare at AN 8.70!) has ‘allotted span’, and at Ud 6.1 he tersely remarks: ‘Supposed by some to mean “the aeon or world-period”’. It may be noted that LDB has ‘world-period’, while Mrs Bennett discreetly omits the passage. or the remainder of one. The Tathāgata has developed these powers,... properly undertaken them. And he could, Ananda, undoubtedly live for a century, or the remainder of one.’

3.4.But the Venerable Ananda, failing to grasp this broad hint, this clear sign, did not beg the Lord: ‘Lord, may the Blessed Lord stay for a century, may the Well-Farer stay for a century for the benefit and happiness of the multitude, out of compassion for the world, for the benefit and happiness of devas and humans’, so much was his mind possessed by Māra.⁴⁰¹ Māra (= ‘Death’) is the personified spirit of evil, the Tempter, very like the Biblical Satan. But like Brahmā, he is only the temporary incumbent of an ‘office’.

3.5.And a second time..., and a third time...(as verses 3 — 4). [104]

3.6.Then the Lord said: ‘Ananda, go now and do what seems fitting to you.’ ‘Very good, Lord’, said Ananda and, rising from his seat, he saluted the Lord, passed by on the right and sat down under a tree some distance away.

3.7.Soon after Ananda had left, Māra the Evil One came to the Lord, stood to one side, and said: ‘Lord, may the Blessed Lord now attain final Nibbāna, may the Well-Farer now attain final Nibbāna. Now is the time for the Blessed Lord’s final Nibbana. Because the Blessed Lord has said this: “Evil One, I will not take final Nibbana till I have monks and disciples who are accomplished, trained, skilled, learned, knowers of the Dhamma, trained in conformity with the Dhamma, correctly trained and walking in the path of the Dhamma, who will pass on what they have gained from their Teacher, teach it, declare it, establish it, expound it, analyse it, make it clear; till they shall be able by means of the Dhamma to refute false teachings that have arisen, and teach the Dhamma of wondrous effect.ʺ⁴⁰² Sappāṭihāriyaṁ dhammaṁ. RD renders this ‘the wonder-working truth’, to which the Ven. Nyānaponika (LDB, n-30) takes exception, pointing out that the adjective could be rendered (paraphrased) by ‘convincing and liberating’. It must however be said that in DN 11.3 we find anusasani-pāṭihāriya ‘the miracle of instruction’ (see n.233 there). In neither place does it imply a miracle in the ‘vulgar’ sense.

3.8.‘And now, Lord, the Blessed Lord has such monks and disciples. May the Blessed Lord now attain final Nibbāna, may the Well-Farer now attain final Nibbāna. Now is the time for the Blessed Lord’s final Nibbāna. And the Blessed Lord has said: “I will not take final Nibbāna till I have nuns and female disciples who are accomplished,... till I have laymen-followers,... till I have laywomen-followers...” (as verse 7). [106] May the Blessed Lord now take final Nibbāna...And the Blessed Lord has said: “Evil One, I will not take final Nibbāna till this holy life has been successfully established and flourishes, is widespread, well-known far and wide, well-proclaimed among mankind everywhere.” And all this has come about. May the Blessed Lord now attain final Nibbāna, may the Well-Farer now attain final Nibbāna. Now is the time for the Blessed Lord’s final Nibbāna.ʹ

3.9.At this the Lord said to Māra: ‘You need not worry, Evil One. The Tathāgataʹs final passing will not be long delayed. Three months from now, the Tathāgata will take final Nibbana.’

3.10.So the Lord, at the Cāpāla Shrine, mindfully and in full awareness renounced the life-principle, and when this occurred there was a great earthquake, terrible, hair-raising and accompanied by thunder. And when the Lord [107] saw this he uttered this verse:

‘Gross or fine, things become the sage abjured.
Calm, composed, he burst becoming’s shell.ʹ⁴⁰³ ‘As a warrior breaks his armour after the battle’ (DA).

3.11.And the Venerable Ananda thought: ‘It is marvellous, it is wonderful how this great earthquake arises, this terrible earthquake, so dreadful and hair-raising, accompanied by thunder! Whatever can have caused it?’

3.12.He went to the Lord, saluted him, sat down to one side, and asked him that question.

3.13.ʹĀnanda, there are eight reasons, eight causes for the appearance of a great earthquake. This great earth is established on water, the water on the wind, the wind on space. And when a mighty wind blows, this stirs up the water, and through the stirring-up of the water the earth quakes. That [108] is the first reason.

3.14.‘In the second place there is an ascetic or Brahmin who has developed psychic powers, or a mighty and powerful deva whose earth-consciousness is weakly developed and his water-consciousness is immeasurable,⁴⁰⁴ DA has an involved and dubious explanation. The point, surely, is that there is an imbalance in the powers of such a mighty deva (who, of course, is far from being enlightened!). and he makes the earth shudder and shake and violently quake. That is the second reason.

3.15.‘Again, when a Bodhisatta descends from the Tusita Heaven, mindful and clearly aware, into his mother’s womb, then the earth shudders and shakes and violently quakes. That is the third reason.

3.16.‘Again, when the Bodhisatta emerges from his mother’s womb, mindful and clearly aware, then the earth shudders and shakes and violently quakes. That is the fourth reason.

3.17.‘Again, when the Tathagata gains unsurpassed enlightenment, then the earth shudders and shakes and violently quakes. That is the fifth reason.

3.18.‘Again, when the Tathagata sets in motion the Wheel of the Dhamma, then the earth shudders and shakes and violently quakes. That is the sixth reason.

3.19.‘Again, when the Tathagata, mindful and clearly aware, renounces the life-principle, then the earth shudders and shakes and violently quakes.

3.20.‘Again, when the Tathagata [109] gains the Nibbānaelement without remainder,⁴⁰⁵ Anupādisesāya nibbāna-dhātuya parinibbāyati: ‘enters the Nibbāna-element without the groups (of attachment) remaining’; or, in mundane parlance, ‘dies’. See BDic under Nibbāna. then the earth shudders and shakes and violently quakes. That is the eighth reason. These, Ānanda, are the eight reasons, the eight causes for the appearance of a great earthquake.

3.21.ʹĀnanda, these eight [kinds of] assemblies. What are they? They are the assembly of Khattiyas, the assembly of Brahmins, the assembly of householders, the assembly of ascetics, the assembly of devas of the Realm of the Four Great Kings, the assembly of the Thirty-Three Gods, the assembly of maras, the assembly of Brahmas.

3.22.‘I remember well, Ananda, many hundreds of assemblies of Khattiyas⁴⁰⁶ Or: ‘assemblies of many hundreds of Khattiyas’. that I have attended; and before I sat down with them, spoke to them or joined in their conversation, I adopted their appearance and speech, whatever it might be. And I instructed, inspired, fired and delighted them with a discourse on Dhamma. And as I spoke with them they did not know me and wondered: “Who is it that speaks like this — a deva or a man?” And having thus instructed them, I disappeared, and still they did not know: “He who has just disappeared — was he a deva or a man?”

3.23.‘I remember well many hundreds of assemblies of Brahmins, of householders, of ascetics, of devas of the Realm of the Four Great Kings, of the Thirty-Three Gods, of maras, of Brahmās..., [110] and still they did not know: “He who has just disappeared — was he a deva or a man?” Those, Ananda, are the eight assemblies.

3.24.‘Ananda, there are eight stages of mastery.⁴⁰⁷ Abhibhū-ayatanāni > abhibhāyatanāni. See MN 77 and articles in BDic and EB. What are they?

3.25.‘Perceiving forms internally,⁴⁰⁸ On one’s own person. one sees external forms, limited and beautiful or ugly, and in mastering these, one is aware that one knows and sees them. That is the first stage.

3.26.‘Perceiving forms internally, one sees external forms, unlimited and beautiful or ugly... (as verse 25). That is the second stage.

3.27.‘Not perceiving forms internally, one sees external forms, limited and beautiful or ugly...(as verse 25). That is the third stage.

3.28.‘Not perceiving forms internally, one sees external forms, unlimited and beautiful or ugly, and in mastering these, one is aware that one knows and sees them. That is the fourth stage.

3.29.‘Not perceiving forms internally, one sees external forms that are blue, of blue colour, of blue lustre. Just as a flax flower which is blue, of blue colour, of blue lustre, or a Benares cloth smoothed on both sides that is blue,... so one perceives external forms that are blue,... and in mastering these, one is aware that one knows and sees them. That is the fifth stage.

3.30.[111]‘Not perceiving forms internally, one sees external forms that are yellow...Just as a kaṇṇikāra⁴⁰⁹ The flower of the tree Pterospermum acerifolium. flower which is yellow,... or a Benares cloth that is yellow, so one perceives external forms that are yellow...That is the sixth stage.

3.31.‘Not perceiving forms internally, one sees external forms that are red... Just as a hibiscus flower which is red,... or a Benares cloth which is red,... so one perceives external forms that are red... That is the seventh stage.

3.32.‘Not perceiving forms internally, one sees external forms that are white, of white colour, of white lustre, just as the morning-star Osadhi⁴¹⁰ The ‘healing star’, equated with Venus. is white,... or a Benares cloth smoothed on both sides that is white,... so not perceiving forms internally, one sees external forms that are white,...and in mastering these, one is aware that one knows and sees them. That is the eighth stage of mastery. These, Ananda, are the eight stages of mastery.

3.33.‘There are, Ananda, these eight liberations. What are they? Possessing form, one sees forms. That is the first. [112] Not perceiving material forms in oneself, one sees them outside. That is the second. Thinking: “It is beautiful”, one becomes intent on it. That is the third. By completely transcending all perception of matter,... thinking: “Space is infinite”, one enters and abides in the Sphere of Infinite Space. That is the fourth. By transcending the Sphere of Infinite Space, thinking: “Consciousness is infinite”, one enters and abides in the Sphere of Infinite Consciousness. That is the fifth. By transcending the Sphere of Infinite Consciousness, thinking: “There is no thingʺ, one enters and abides in the Sphere of No-Thingness. That is the sixth. By transcending the Sphere of No-Thingness, one reaches and abides in the Sphere of Neither-Perception-Nor-Non-Perception. That is the seventh. By transcending the Sphere of Neither-Perception-Nor-Non-Perception, one enters and abides in the Cessation of Perception and Feeling. That is the eighth liberation (as Sutta 15, verse 35).

3.34.ʹĀnanda, once I was staying at Uruvelā on the bank of the River Nerañjarā, under the Goatherd’s Banyan-tree, when I had just attained supreme enlightenment. And Māra the Evil One came to me, stood to one side and said: ʺMay the Blessed Lord now attain final Nibbāna, may the Well-Farer now attain final Nibbāna. Now is the time for the Blessed Lord’s final Nibbāna.ʺ

3.35.‘At this I said to Māra: “Evil One, I will not take final Nibbāna till I have monks and disciples who are accomplished, trained, skilled, learned, knowers of the Dhamma,... (as verse 7), [113] till I have nuns..., laymen-followers, laywomen-followers who will ... teach the Dhamma of wondrous effect. I will not take final Nibbana till this holy life has been successfully established and flourishes, is widespread, well-known far and wide, well-proclaimed among mankind everywhere.”

3.36.‘And just now, today, Ananda, at the Cāpāla Shrine, Mara came to me, stood to one, side and said: “Lord, may the Blessed Lord now attain final Nibbana...Now is the time for the Blessed Lord’s final Nibbana.”

3.37.[114]‘And I said: “You need not worry, Evil One. Three months from now the Tathagata will take final Nibbana.” So now, today, Ananda, at the Cāpāla Shrine, the Tathagata has mindfully and in full awareness renounced the life-principle.’ [115]

3.38.At this the Venerable Ananda said: ‘Lord, may the Blessed Lord stay for a century, may the Well-Farer stay for a century for the benefit and happiness of the multitude, out of compassion for the world, for the benefit and happiness of devas and humans!’ ‘Enough, Ananda! Do not beg the Tathāgata, it is not the right time for that!’

3.39.And a second and a third time the Venerable Ananda made the same request.

‘Ānanda, have you faith in the Tathagata’s enlightenment?’ ‘Yes, Lord.’

‘Then why do you bother the Tathagata with your request up to three times?’

3.40.‘But Lord, I have heard from the Lord’s own lips, I have understood from the Lord’s own lips: “Whoever has developed the four roads to power... could undoubtedly live for a century, or for the remainder of one.”’

‘Have you faith, Ananda?’ ‘Yes, Lord.’

‘Then, Ananda, yours is the fault, yours is the failure that, having been given such a broad hint, such a clear sign by the Tathagata, you did not understand and did not beg the Tathāgata to stay for a century... If, Ananda, you had begged him, the Tathagata would twice have refused you, but the third time he would have consented. Therefore, Ananda, yours is the fault, yours is the failure.

3.41.‘Once, Ananda, I was staying at Rājagaha, at the Vultures’ Peak. And there I said: [116] “Ānanda, Rājagaha is delightful, the Vultures’ Peak is delightful. Whoever has developed the four roads to power...could undoubtedly live for a century...”(as verse 3). But you, Ananda, in spite of such a broad hint did not understand and did not beg the Tathāgata to stay for a century ...

3.42.‘Once I was staying at Rājagaha in the Banyan Park..., at Robbers’ Cliff..., at the Satapanni Cave on the side of Mount Vebhāra..., at the Black Rock on the slope of Mount Isigili ... , at the slope by the Snakes’ Pool in Cool Wood..., at the Tapodā Park..., at the Squirrels’ Feeding-Ground in Veḷuvana..., in Jīvaka’s mango-grove ... , and also at Rājagaha in the Maddakucchi deer-park.

3.43.‘At all these places I said to you: “Ānanda, this place is delightful...” [117]

3.44.‘“Whoever has developed the four roads to power... could undoubtedly live for a century... ”(as verse 3).

3.45.‘Once I was at Vesālī at the Udena Shrine...[118]

3.46.‘Once I was at Vesālī at the Gotamaka Shrine ... , at the Sattambaka Shrine ... , at the Bahuputta Shrine..., at the Sārandada Shrine...

3.47.‘And now today at the Cāpāla Shrine I said: “These places are delightful. Ānanda, whoever has developed the four roads to power... could undoubtedly live for a century, or the remainder of one. The Tathāgata has developed these powers ... and he could, Ananda, undoubtedly live for a century, or the remainder of one.”

‘But you, Ananda, failing to grasp this broad hint, this clear sign, did not beg the Tathāgata to stay for a century. If, Ananda, you had begged him, the Tathāgata would twice have refused you, but the third time he would have consented.

3.48.‘Ānanda, have I not told you before: All those things that are dear and pleasant to us must suffer change, separation and alteration? So how could this be possible? Whatever is born, become, compounded, is liable to decay - that it should not decay is impossible. And that has been renounced, given up, rejected, abandoned, forsaken: the Tathagata has renounced the life-principle. The Tathagata has said once for all: “The Tathāgata’s final passing [119] will not be long delayed. Three months from now the Tathagata will take final Nibbana. ” That the Tathagata should withdraw such a declaration in order to live on, is not possible.⁴¹¹ RD says (in part): ‘I do not understand the connexion of ideas between this paragraph and the idea repeated with such tedious iteration in the preceding paragraphs.’ I do not understand what he does not understand. There seems to be no special contradiction of ideas. Whether a Buddha lives on for a century, or even an aeon, he must eventually die. Now come, Ananda, we will go to the Gabled Hall in the Great Forest.’ ‘Very good, Lord.’

3.49.And the Lord went with the Venerable Ananda to the Gabled Hall in the Great Forest. When he got there, he said: ‘Ananda, go and gather together all the monks living in the vicinity of Vesālī, and get them to come to the assembly hall.’ ‘Very good, Lord’, said Ananda, and did so. He then returned to the Lord, saluted him, stood to one side and said: ‘Lord, the order of monks is gathered together. Now is the time for the Lord to do as he wishes.’

3.50.Then the Lord entered the assembly hall and sat down on the prepared seat. Then he said to the monks: ‘Monks, for this reason those matters which I have discovered and proclaimed should be thoroughly learnt by you, practised, developed and cultivated, so that this holy life may endure for a long time, that it may be for the benefit and happiness of the multitude, out of compassion for the world, for the benefit and happiness of devas and humans. And what are those matters ... ? [120] They are: The four foundations of mindfulness, the four right efforts, the four roads to power, the five spiritual faculties,⁴¹² The five (spiritual) faculties are: faith (or confidence: saddhā), energy (viriya), mindfulness (sati), concentration (samādhi), and wisdom (paññā). Faith needs to be balanced with wisdom, and energy with concentration, but mindfulness is self-balancing (see VM 4.45-49). the five mental powers ⁴¹³ The names of these powers are the same as those of the faculties listed above. The difference is that at Stream-Entry they become powers as being unshakeable by their opposites. This answers RD’s query at ii, 129 (he has, incidentally reversed the order of the two groups there). the seven factors of enlightenment, the Noble Eightfold Path.’⁴¹⁴ This group of 37 items constitutes the Bodhipakkhiya-Dhammā or ‘Things pertaining to enlightenment’ (cf. MN 77).

3.51.Then the Lord said to the monks: ‘And now, monks, I declare to you — all conditioned things are of a nature to decay — strive on untiringly. The Tathagata’s final passing will not be long delayed. Three months from now the Tathāgata will take his final Nibbāna.’

Thus the Lord spoke. The Well-Farer having thus spoken, the Teacher said this:

‘Ripe I am in years. My life-span’s determined.
Now I go from you, having made myself my refuge.
Monks, be untiring, mindful, disciplined,
Guarding your minds with well-collected thought.
[121]
He who, tireless, keeps to law and discipline,
Leaving birth behind will put an end to woe.’

[End of third recitation-section]

4.1.[122]Then the Lord, having risen early and dressed, took his robe and bowl and went into Vesali for alms. Having returned from the alms-round and eaten, he looked back at Vesālī with his ‘elephant-look’⁴¹⁵ Buddhas, like elephants, apparently turn the whole body round to look back! and said: ‘Ananda, this is the last time the Tathagata will look upon Vesālī. Now we will go to Bhandagāma.’ ‘Very good, Lord’, said Ananda, and the Lord proceeded with a large company of monks to Bhandagama, and stayed there.

4.2.And there the Lord addressed the monks: ‘It is, monks, through not understanding, not penetrating four things that I as well as you have for a long time fared on round the cycle of rebirths. What are the four? Through not understanding the Ariyan morality, through not understanding the Ariyan concentration, through not understanding the Ariyan wisdom, through not understanding the Ariyan liberation,⁴¹⁶ The usual triad of morality, concentration and wisdom, with the outcome, which is liberation.
I as well as you have for a long time fared on round the cycle of rebirths. And it is by understanding [123] and penetrating the Ariyan morality, the Ariyan concentration, the Ariyan wisdom and the Ariyan liberation that the craving for becoming has been cut off, the tendency towards becoming has been exhausted, and there will be no more rebirth.’

4.3.Thus the Lord spoke. The Well-Farer having thus spoken, the Teacher said this:

‘Morality, samadhi, wisdom and final release,
These glorious things Gotama came to know.
The Dhamma he’d discerned he taught his monks:
He whose vision ended woe to Nibbana’s gone.’

4.4.Then the Lord, while staying at Bhaṇḍagāma, delivered a comprehensive discourse: ‘This is morality, this is concentration, this is wisdom. Concentration, when imbued with morality, brings great fruit and profit. Wisdom, when imbued with concentration, brings great fruit and profit. The mind imbued with wisdom becomes completely free from the corruptions, that is, from the corruption of sensuality, of becoming, of false views and of ignorance.’

4.5.And when the Lord had stayed at Bhaṇḍagāma for as long as he wished, he said: ‘Ānanda, let us go to Hatthigama ... , to Ambagāma ... , to Jambugāma ...’ giving the same discourse at each place. Then he said: ‘Ānanda, let us go to Bhoganagara.’

4.6.‘Very good, Lord’, said Ananda, and the Lord went with a large company of monks to Bhoganagara.

4.7.At Bhoganagara the Lord stayed at the Ananda Shrine. And here he said to the monks: ‘Monks, I will teach you four criteria. Listen, pay close attention, and I will speak.’ [124] ‘Yes, Lord’, replied the monks.

4.8.‘Suppose a monk were to say: “Friends, I heard and received this from the Lord’s own lips: this is the Dhamma, this is the discipline, this is the Master’s teaching”, then, monks, you should neither approve nor disapprove his words. Then, without approving or disapproving, his words and expressions should be carefully noted and compared with the Suttas and reviewed in the light of the discipline. If they, on such comparison and review, are found not to conform to the Suttas or the discipline, the conclusion must be: “Assuredly this is not the word of the Buddha, it has been wrongly understood by this monk”, and the matter is to be rejected. But where on such comparison and review they are found to conform to the Suttas or the discipline, the conclusion must be: “Assuredly this is the word of the Buddha, it has been rightly understood by this monk.” This is the first criterion.

4.9.‘Suppose a monk were to say: “In such and such a place there is a community with elders and distinguished teachers. I have heard and received this from that community”, then, monks, you should neither approve nor disapprove his words ... (as verse 4.8). [125] That is the second criterion.

4.10.‘Suppose a monk were to say: “In such and such a place there are many elders who are learned, bearers of the tradition, who know the Dhamma, the discipline, the code of rules...” (as verse 4.8). This is the third criterion.

4.11.‘Suppose a monk were to say: “In such and such a place there is one elder who is learned ... I have heard and received this from that elder...” (as verse 4.8). But where on such comparison and review they are found to conform to the Suttas and the discipline, then the conclusion must be: [126] ‘Assuredly this is the word of the Buddha, it has been rightly understood by this monk.’

4.12.Then the Lord, while staying at Bhoganagara, delivered a comprehensive discourse: ‘This is morality, this is concentration, this is wisdom...’

4.13.And when the Lord had stayed at Bhoganagara for as long as he wished, he said: ‘Ananda, let us go to Pāvā.’ ‘Very good, Lord’, said Ananda, and the Lord went with a large company of monks to Pāvā, where he stayed at the mango-grove of Cunda the smith.

4.14.And Cunda heard that the Lord had arrived at Pāvā and was staying at his mango-grove. So he went to the Lord, saluted him and sat down to one side, and the Lord instructed, inspired, fired and delighted him with a talk on Dhamma.

4.15.Then Cunda said: ‘May the Lord accept a meal from me tomorrow with his order of monks!’ And the Lord consented by silence.

4.16.And Cunda, understanding his consent, rose from his seat, saluted the Lord [127] and, passing by to the right, departed.

4.17.And as the night was ending Cunda had a fine meal of hard and soft food prepared with an abundance of ‘pig’s delight ’, ⁴¹⁷ I have chosen this ambiguous expression to translate the controversial term sūkara-maddava (sūkara = ‘pig’, maddava = ‘mild, gentle, soft’, also ‘withered’). It could therefore mean either ‘the tender parts of a pig’ or ‘what pigs enjoy’ (cf. note 46 in LDB). What is quite clear is that the old commentators did not know for certain what it did mean. DA gives three possibilities: 1. The flesh of a wild pig, neither too young nor too old, which had come to hand without being killed, 2. soft boiled rice cooked with ‘the five products of the cow’, or 3. a kind of elixir of life (rasāyana) (cf. next note). Modem interpreters from RD onwards have favoured truffles as a plausible explanation, and some evidence for this has been adduced. Trevor Ling, in n.31 to his revision of the RD translation of this Sutta (The Buddhaʹs Philosophy of Man (Everyman’s Library, London 1981, p. 218), remarks: ‘This explanation seems intended to avoid offence to vegetarian readers or hearers. Rhys Davids’s statement that Buddhists “have been mostly vegetarians, and are increasingly so”, is difficult to accept.’ Be that as it may (and in fact Eastern Theravada Buddhists have rarely been vegetarians, though some are now, almost certainly under Western influence!), the question of vegetarianism has frequently been raised in the Buddhist field.The standard Theravada position is set out in the Jivaka Sutta (MN 55), in which the Buddha tells Jivaka that monks must not eat the meat of any animal concerning which they have seen, heard or suspect that it was specially killed for them. The Buddha rejected Devadatta’s proposal to forbid meat-eating altogether to the monks. Living on alms as they did in the conditions of rural India at the time, they would either have gravely embarrassed those who offered them food, or starved if they had refused all meat. At the same time, under modem conditions, especially in the West, the question does arise as to whether the Sangha might not educate the laity into offering only vegetarian food. Many Western Buddhists (and not only Mahayanists) are in fact vegetarians today.
In many schools of Mahayana Buddhism, vegetarianism is the rule, and some writers have indulged in polemics against the Theravada school on this score. This, whatever may be said, has not always been purely for reasons of compassion. Shinran Shōnin, the founder of the Shin School in Japan, abolished compulsory vegetarianism along with celibacy because he considered it a form of penitential practice. and when it was ready he reported to the Lord: ‘Lord, the meal is ready.’

4.18.Then the Lord, having dressed in the morning, took his robe and bowl and went with his order of monks to Cunda’s dwelling, where he sat down on the prepared seat and said: ‘Serve the “pig’s delight” that has been prepared to me, and serve the remaining hard and soft food to the order of monks.’ ‘Very good, Lord’, said Cunda, and did so.

4.19.Then the Lord said to Cunda: ‘Whatever is left over of the “pig’s delight” you should bury in a pit, because, Cunda, I can see none in this world with its devas, māras and Brahmās, in this generation with its ascetics and Brahmins, its princes and people who, if they were to eat it, could thoroughly digest it except the Tathāgata.’⁴¹⁸ The reference to an elixir noted above is interesting. E. Lamotte, The Teaching of Vimalakīrti (Engl. transl., PTS, London 1976), p. 313f., has an interesting and learned note in which he refers to deities mentioned in MN 36, who offered to insert a special divine essence into the Bodhisatta’s pores to keep him alive, at the time of his extreme austerities. He compares the Buddha’s last meal with the wondrous food served to the Bodhisattvas by Vimalakirti, which takes seven days to digest, whereas the sūkara-maddava eaten by the Buddha can only be digested by the Tathagata (or so we are told). The trouble was, of course, that in fact even the Tathagata failed to digest it! Cf. also SN 7-1.9. ‘Very good, Lord’, said Cunda and, having buried the remains of the ‘pig’s delight’ in a pit, he came to the Lord, saluted him and sat down to one side. Then the Lord, having instructed, inspired, fired and delighted him with a talk on Dhamma, rose from his seat and departed.

4.20.And after having eaten the meal provided by Cunda, the Lord was attacked by a severe sickness with bloody diarrhoea, and with sharp pains as if he were about to die. [128] But he endured all this mindfully and clearly aware, and without complaint. Then the Lord said: ‘Ananda, let us go to Kusinara.’ ‘Very good, Lord’, said Ananda.

Having eaten Cunda’s meal (this I’ve heard),
He suffered a grave illness, painful, deathly;
From eating a meal of ‘pig’s delight’
Grave sickness assailed the Teacher.
Having purged, the Lord then said:
‘Now I’ll go to Kusinārā town.’⁴¹⁹ ‘These verses were made by the elders who held the Council’ (DA), and likewise at verses 38, 41.

4.21.Then turning aside from the road, the Lord went to the foot of a tree and said: ‘Come, Ananda, fold a robe in four for me: I am tired and want to sit down.’ ‘Very good, Lord’, said Ananda, and did so.

4.22.The Lord sat down on the prepared seat and said: ‘Ananda, bring me some water: I am thirsty and want to drink.’ Ananda replied: ‘Lord, five hundred carts have passed this way. The water is churned up by their wheels and is not good, it is dirty and disturbed. But, Lord, the River Kakutthā nearby has clean water, [129] pleasant, cool, pure, with beautiful banks, delightful. There the Lord shall drink the water and cool his limbs.’

4.23.A second time the Lord said: ‘Ananda, bring me some water...’, and Ananda replied as before.

4.24.A third time the Lord said: ‘Ananda, bring me some water: I am thirsty and want to drink.’ ‘Very good, Lord’, said Ānanda and, taking his bowl, he went to the stream. And that stream whose water had been churned up by the wheels and was not good, dirty and disturbed, as Ananda approached it began to flow pure, bright and unsullied.

4.25.And the Venerable Ananda thought: ‘Wonderful, marvellous are the Tathagata’s great and mighty powers! This water was churned up by wheels..., and at my approach it flows pure, bright and unsullied!’ He took water in his bowl, brought it to the Lord and told him of his thought, saying: ‘May the Lord drink the water, may the Well-Farer drink!’ And the Lord drank the water. [130]

4.26.At that moment Pukkusa the Malla, a pupil of Ālāra Kālāma,⁴²⁰ The first teacher the future Buddha went to: see MN 26. was going along the main road from Kusinara to Pava. Seeing the Lord sitting under a tree, he went over, saluted him and sat down to one side. Then he said: ‘It is wonderful, Lord, it is marvellous how calm these wanderers are!

4.27.‘Once, Lord, Ālāra Kālāma was going along the main road and, turning aside, he went and sat down under a nearby tree to take his siesta. And five hundred carts went rumbling by very close to him. A man who was walking along behind them came to Āḷāra Kālāma and said: “Lord, did you not see five hundred carts go by?” “No, friend, I did not.” “But didn’t you hear them, Lord?” “No, friend, I did not.” “Well, were you asleep, Lord?” “No, friend, I was not asleep.” “Then, Lord, were you conscious?” “Yes, friend”. “So, Lord, being conscious and awake you neither saw nor heard five hundred carts passing close by you, even though your outer robe was bespattered with dust?” “That is so, friend.”

‘And that man thought: “It is wonderful, it is marvellous! These wanderers are so calm that though conscious [131] and awake, a man neither saw nor heard five hundred carts passing close by him!” And he went away praising Āḷāra Kālāma’s lofty powers.’

4.28.‘Well, Pukkusa, what do you think? What do you consider is more difficult to do or attain to - while conscious and awake not to see or hear five hundred carts passing nearby or, while conscious and awake, not to see or hear anything when the rain-god streams and splashes, when lightning flashes and thunder crashes?’

4.29.‘Lord, how can one compare not seeing or hearing five hundred carts with that - or even six, seven, eight, nine or ten hundred, or hundreds of thousands of carts to that? To see or hear nothing when such a storm rages is more difficult...’

4.30.‘Once, Pukkusa, when I was staying at Atuma, at the threshing-floor, the rain-god streamed and splashed, lightning flashed and thunder crashed, and two farmers, brothers, and four oxen were killed. And a lot of people went out of Atuma to where the two brothers and the four oxen were killed.

4.31.‘And, Pukkusa, I had at that time gone out of the door of the threshing-floor and was walking up and down outside. And a man from the crowd came to me, saluted me and stood to one side. And I said to him:

4.32.‘“Friend, why are all these people gathered here?” [132] “Lord, there has been a great storm and two farmers, brothers, and four oxen have been killed. But you, Lord, where have you been?” “I have been right here, friend.” “But what did you see, Lord?” “I saw nothing, friend.” “Or what did you hear, Lord?” “I heard nothing, friend.” “Were you sleeping, Lord?” “I was not sleeping, friend.” “Then, Lord, were you conscious?” “Yes, friend.” “So, Lord, being conscious and awake you neither saw nor heard the great rainfall and floods and the thunder and lightning?” “That is so, friend.”

4.33.‘And, Pukkusa, that man thought: “It is wonderful, it is marvellous! These wanderers are so calm that they neither see nor hear when the rain-god streams and splashes, lightning flashes and thunder crashes!” Proclaiming my lofty powers, he saluted me, passed by to the right and departed.’

4.34.At this, Pukkusa the Malla said: ‘Lord, I reject the lofty powers of Āḷāra Kalama as if they were blown away by a mighty wind or carried off by a swift stream or river! Excellent, Lord, excellent! It is as if someone were to set up what had been knocked down, or to point out the way to one who had got lost, or to bring an oil lamp into a dark place, so that those with eyes could see what was there. Just so the Blessed Lord has expounded the Dhamma in various ways. [133] And I, Lord, go for refuge to the Blessed Lord, the Dhamma and the Sangha. May the Blessed Lord accept me from this day forth as a lay-follower as long as life shall last!’

4.35.Then Pukkusa said to one man: ‘Go and fetch me two fine sets of robes of cloth-of-gold, burnished and ready to wear.’ ‘Yes, Lord’, the man replied, and did so. And Pukkusa offered the robes to the Lord, saying: ‘Here, Lord, are two fine sets of robes of cloth-of-gold. May the Blessed Lord be graciously pleased to accept them!’ ‘Well then, Pukkusa, clothe me in one set and Ananda in the other.’ ‘Very good, Lord’, said Pukkusa, and did so.⁴²¹ This ridiculous story is probably a late insertion.

4.36.Then the Lord instructed, inspired, fired and delighted Pukkusa the Malla with a talk on Dhamma. Then Pukkusa rose from his seat, saluted the Lord, passed by to the right, and departed.

4.37.Soon after Pukkusa had gone, Ānanda, having arranged one set of the golden robes on the body of the Lord, observed that against the Lord’s body it appeared dulled. And he said: ‘It is wonderful, Lord, it is marvellous how clear and bright the Lord’s skin appears! It looks even brighter than the golden [134] robes in which it is clothed.’ ‘Just so, Ananda. There are two occasions on which the Tathāgata’s skin appears especially clear and bright. Which are they? One is the night in which the Tathāgata gains supreme enlightenment, the other is the night when he attains the Nibbāna-element without remainder at his final passing. On these two occasions the Tathāgata’s skin appears especially clear and bright.

4.38.‘Tonight, Ananda, in the last watch, in the sāl-grove of the Mallas near Kusinārā, between two sāl-trees, the Tathāgata’s final passing will take place. And now, Ananda, let us go to the River Kakutthā.’ ‘Very good, Lord’, said Ānanda.⁴²² The river Ananda had previously mentioned (verse 22).

Two golden robes were Pukkusa’s offering:
Brighter shone the Teacher’s body than its dress.

4.39.Then the Lord went with a large number of monks to the River Kakutthā. He entered the water, bathed and drank and, emerging, went to the mango grove, where he said to the Venerable Cundaka: ‘Come, Cundaka, fold a robe in four for me. I am tired and want to lie down.’ ‘Very good, Lord’, said Cundaka, and did so.

4.40.Then the Lord adopted the lion-posture, lying on his right side, placing one foot on the other, mindfully and with clear awareness [135] bearing in mind the time of awakening. And the Venerable Cundaka sat down in front of the Lord.

4.41.The Buddha having gone to Kakutthā the river
With its clear, bright and pleasant waters,
Therein the Teacher plunged his weary body.
Tathāgata - without an equal in the world.
Surrounded by the monks whose head he was.
The Teacher and Lord, Preserver of Dhamma,
To the Mango Grove the great Sage went,
And to Cundaka the monk he said:
‘On a fourfold robe I’ll lie down.’
And thus adjured by the great Adept,
Cundaka placed the fourfold robe.
The Teacher laid his weary limbs to rest
While Cundaka kept watch beside him.

4.42.Then the Lord said to the Venerable Ananda: ‘It might happen, Ananda, that Cunda the smith should feel remorse, thinking: “It is your fault, friend Cunda, it is by your misdeed that the Tathāgata gained final Nibbāna after taking his last meal from you!” But Cunda’s remorse should be expelled in this way: “That is your merit, Cunda, that is your good deed, that the Tathāgata gained final Nibbāna after taking his last meal from you! For, friend Cunda, I have heard and understood from the Lord’s own lips that these two alms-givings are of very great [136] fruit, of very great result, more fruitful and advantageous than any other. Which two? The one is the alms-giving after eating which the Tathāgata attains supreme enlightenment, the other that after which he attains the Nibbana-element without remainder at his final passing. These two alms-givings are more fruitful and profitable than all others. Cunda’s deed is conducive to long life, to good looks, to happiness, to fame, to heaven and to lordship.” In this way, Ananda, Cunda’s remorse is to be expelled.’

4.43.Then the Lord, having settled this matter, at that time uttered this verse:

‘By giving, merit grows, by restraint, hatred’s checked.
He who’s skilled abandons evil things.
As greed, hate and folly wane, Nibbāna’s gained.’

[End of the fourth recitation-section, concerning Āḷāra]

5.1.[137]The Lord said: ‘Ānanda, let us cross the Hiraññavatī River and go to the Mallas’ sāl-grove in the vicinity of Kusinārā. ’⁴²³ Or ‘the recreation-ground (upavattana) belonging to the Mallas’. ‘Very good, Lord’, said Ananda, and the Lord, with a large company of monks, crossed the river and went to the sāl-grove. There the Lord said: ‘Ananda, prepare me a bed between these twin sāl-trees with my head to the north. I am tired and want to lie down.’ ‘Very good, Lord’, said Ananda, and did so. Then the Lord lay down on his right side in the lion-posture, placing one foot on the other, mindful and clearly aware.

5.2.And those twin sāl-trees burst forth into an abundance of untimely blossoms, which fell upon the Tathāgata’s body, sprinkling it and covering it in homage. Divine coral-tree flowers fell from the sky, divine sandal-wood powder fell from the sky, sprinkling and covering the Tathāgata’s body [138] in homage. Divine music and song sounded from the sky in homage to the Tathāgata.

5.3.And the Lord said: ‘Ananda, these sāl-trees have burst forth into an abundance of untimely blossoms ... Divine music and song sound from the sky in homage to the Tathāgata. Never before has the Tathāgata been so honoured, revered, esteemed, worshipped and adored. And yet, Ananda, whatever monk, nun, male or female lay-follower dwells practising the Dhamma properly, and perfectly fulfils the Dhamma-way, he or she honours the Tathāgata, reveres and esteems him and pays him the supreme homage. Therefore, Ananda, “We will dwell practising the Dhamma properly and perfectly fulfil the Dhamma-way” - this must be your watchword.’

5.4.Just then the Venerable Upavāna was standing in front of the Lord, fanning him. And the Lord told him to move: ‘Move aside, monk, do not stand in front of me.’ And the Venerable Ananda thought: ‘This Venerable [139] Upavāṇa has for long been the Lord’s attendant, keeping close at hand, at his beck and call. And now in his last hour the Lord tells him to stand aside and not stand in front of him. Why ever does he do that?’

5.5.And he asked the Lord about this. ‘Ānanda, the devas from ten world-spheres have gathered to see the Tathagata. For a distance of twelve yojanas around the Mallas’ sāl-grove near Kusinara there is not a space you could touch with the point of a hair that is not filled with mighty devas, and they are grumbling: “We have come a long way to see the Tathāgata. It is rare for a Tathagata, a fully-enlightened Buddha, to arise in the world, and tonight in the last watch the Tathāgata will attain final Nibbana, and this mighty monk is standing in front of the Lord, preventing us from getting a last glimpse of the Tathāgata!”’

5.6.‘But, Lord, what kind of devas can the Lord perceive?’ ‘Ananda, there are sky-devas whose minds are earth-bound, they are weeping and tearing their hair, raising their arms, [140] throwing themselves down and twisting and turning, crying: “All too soon the Blessed Lord is passing away, all too soon the Well-Farer is passing away, all too soon the Eye of the World is disappearing!” And there are earth-devas whose minds are earth-bound, who do likewise. But those devas who are free from craving endure patiently, saying: “All compounded things are impermanent — what is the use of this?”⁴²⁴ Normally it is understood that devas are unenlightened, but DA here states- without further comment- that these are Non-Returners or even Arahants.

5.7.‘Lord, formerly monks who had spent the Rains in various places used to come to see the Tathagata, and we used to welcome them so that such well-trained monks might see you and pay their respects. But with the Lord’s passing, we shall no longer have a chance to do this.’

5.8.‘Ananda, there are four places the sight of which should arouse emotion⁴²⁵ Saṁvejanīyāni: ‘arousing samvegaʹ (‘sense of urgency’: Ñāṇamoli in VM and Pts. translations). in the faithful. Which are they? “Here the Tathāgata was born” is the first.⁴²⁶ Lumbini (now Rummindei in Nepal). “Here the Tathagata attained supreme enlightenment” is the second.⁴²⁷ Uruvela (now Buddha Gayā in Bihar). “Here the Tathāgata set in motion the Wheel of Dhamma” is the third.⁴²⁸ The deer-park at Isipatana (modern Sarnāth) near Vārāṇasī (Benares). “Here the Tathagata attained the Nibbāna-element without remainder” is the fourth.⁴²⁹ Kusinara. [141] And, Ananda, the faithful monks and nuns, male and female lay-followers will visit those places. And any who die while making the pilgrimage to these shrines with a devout heart will, at the breaking-up of the body after death, be reborn in a heavenly world.

5.9.‘Lord, how should we act towards women?’ ‘Do not see them, Ananda.’ ‘But if we see them, how should we behave, Lord?’ ‘Do not speak to them, Ānanda.’ ‘But if they speak to us, Lord, how should we behave?’ ‘Practise mindfulness, Ānanda.’⁴³⁰ This small passage seems arbitrarily inserted at this point. Cf. SN 35.127.

5.10.‘Lord, what shall we do with the Tathāgata’s remains?’ ‘Do not worry yourselves about the funeral arrangements, Ananda. You should strive for the highest goal,⁴³¹ Lit. ‘for your own good’, but DA says ‘for the highest purpose, Arahantship’. Cf. n.370. devote yourselves to the highest goal, and dwell with your minds tirelessly, zealously devoted to the highest goal. There are wise Khattiyas, Brahmins and householders who are devoted to the Tathāgata: they will take care of the funeral.’

5.11.‘But, Lord, what are we to do with the Tathāgata’s remains?’ ‘Ananda, they should be dealt with like the remains of a wheel-turning monarch.’ ‘And how is that, Lord?’ ‘Ānanda, the remains of a wheel-turning monarch are wrapped in a new linen-cloth. This they wrap in teased cotton wool, and this in a [142] new cloth. Having done this five hundred times each, they enclose the king’s body in an oil-vat of iron,⁴³² Ayasa means ‘of iron’, but DA, not considering this good enough, glosses it as ‘of gold’: improbable even though, as Ven. Nyāṇaponika notes (LDB, n.53), there is some support in Sanskrit for this meaning. which is covered with another iron pot. Then having made a funeral-pyre of all manner of perfumes they cremate the king’s body, and they raise a stupa at a crossroads. That, Ananda, is what they do with the remains of a wheel-turning monarch, and they should deal with the Tathāgata’s body in the same way. A stupa should be erected at the crossroads for the Tathāgata. And whoever lays wreaths or puts sweet perfumes and colours⁴³³ Probably sandalwood or ochre paste. there with a devout heart, will reap benefit and happiness for a long time.

5.12.‘Ananda, there are four persons worthy of a stupa. Who are they? A Tathāgata, Arahant, fully-enlightened Buddha is one, a Pacceka Buddha⁴³⁴ A ‘private Buddha’ who, though enlightened, does not teach. is one, a disciple of the Tathagata is one, and a wheel-turning monarch is one. And why is each of these worthy of a stupa? Because, Ananda, at the thought: “This is the stupa of a Tathāgata, of a Pacceka Buddha, [143] of a disciple of the Tathāgata, of a wheel-turning monarch”, people’s hearts are made peaceful, and then, at the breaking-up of the body after death they go to a good destiny and rearise in a heavenly world. That is the reason, and those are the four who are worthy of a stupa.’

5.13.And the Venerable Ananda went into his lodging⁴³⁵ The word used is vihāra which in the context cannot mean ‘monastery’, and DA calls it a pavilion. The neutral rendering ʹlodgingʹ is safest. and stood lamenting, leaning on the door-post:⁴³⁶ Kapisīsaṁ lit. ‘monkey’s head’. Scarcely ‘lintel’ (RD): Ananda would have to be fairly tall to lean on this! The definition in DA is rather obscure, but that quoted by Childers from the 12th-century Abhidhānapadīpikā (his main source) is ‘the bolt or bar of a door’ (aggalathambo), and aggaḷa is used in this sense at DN 3.1.8. But Childers also quotes a Sanskrit meaning of ‘coping of a wall’. ‘Alas, I am still a learner with much to do! And the Teacher is passing away, who was so compassionate to me!’

Then the Lord enquired of the monks where Ananda was, and they told him. So he said to a certain monk: ‘Go, monk, and say to Ananda from me: “Friend Ananda, the Teacher summons you.”’ [144] ‘Very good, Lord’, said the monk, and did so. ‘Very good, friend’, Ananda replied to that monk, and he went to the Lord, saluted him and sat down to one side.

5.14.And the Lord said: ‘Enough, Ananda, do not weep and wail! Have I not already told you that all things that are pleasant and delightful are changeable, subject to separation and becoming other? So how could it be, Ānanda - since whatever is born, become, compounded is subject to decay — how could it be that it should not pass away? For a long time, Ananda, you have been in the Tathagata’s presence, showing loving-kindness in act of body, speech and mind, beneficially, blessedly, whole-heartedly and unstintingly. You have achieved much merit, Ananda. Make the effort, and in a short time you will be free of the corruptions.’⁴³⁷ An Arahant. Ānanda is said to have become an Arahant just before the first Council, after the Buddha’s passing.

5.15.Then the Lord addressed the monks: ‘Monks, all those who were Arahant fully-enlightened Buddhas in the past have had just such a chief attendant as Ananda, and so too will those Blessed Lords who come in the future. Monks, Ananda is wise. He knows when it is the right time for monks to come to see the Tathagata, when it is the right time for nuns, for male lay-followers, [145] for female lay-followers, for kings, for royal ministers, for leaders of other schools, and for their pupils.

5.16.‘Ānanda has four remarkable and wonderful qualities. What are they? If a company of monks comes to see Ananda, they are pleased at the sight of him, and when Ananda talks Dhamma to them they are pleased, and when he is silent they are disappointed. And so it is, too, with nuns, with male and female lay-followers.⁴³⁸ This may seem like only one ‘wonderful quality’, but it is fourfold because equally applicable in regard to each of the four groups. And these four qualities apply to a wheel-turning monarch: if he is visited by a company of Khattiyas, of Brahmins, of householders, or of ascetics, they are pleased at the sight of him and when he talks to them, and when he is silent they are disappointed. [146] And so too it is with Ananda.’

5.17.After this the Venerable Ananda said: ‘Lord, may the Blessed Lord not pass away in this miserable little town of wattle-and-daub, right in the jungle in the back of beyond! Lord, there are other great cities such as Campa, Rajagaha, Savatthi, Saketa, Kosambi or Varanasi. In those places there are wealthy Khattiyas, Brahmins and householders who are devoted to the Tathagata, and they will provide for the Tathagata’s funeral in proper style.’

‘Ananda, don’t call it a miserable little town of wattle-and-daub, right in the jungle in the back of beyond!

5.18.‘Once upon a time, Ananda, King Mahasudassana was a wheel-turning monarch, a rightful and righteous king, who had conquered the land in four directions and ensured the security of his realm, and who possessed the seven treasures. And, Ananda, this King Mahasudassana had this very Kusinara, under the name of Kusāvatī, for his capital. And it was twelve yojanas long from east to west, and seven yojanas wide from north to south. Kusāvatī was rich, prosperous [147] and well-populated, crowded with people and well-stocked with food. Just as the deva-city of Ālakamandā⁴³⁹ Kuvera’s city: see DN 32.7.40. is rich, prosperous and well-populated, crowded with yakkhas and well-stocked with food, so was the royal city of Kusāvatī. And the city of Kusāvatī was never free of ten sounds by day or night: the sound of elephants, horses, carriages, kettle-drums, side-drums, lutes, singing, cymbals and gongs, with cries of “Eat, drink and be merry!” as tenth.⁴⁴⁰ Verses 17-18 are repeated practically verbatim in the next Sutta.

5.19.‘And now, Ananda, go to Kusinara and announce to the Mallas of Kusinara: “Tonight, Vasetthas,⁴⁴¹ This is the family-name (cf., n.179). in the last watch, the Tathagata will attain final Nibbana. Approach him, Vasetthas, approach him, lest later you should regret it, saying: ‘The Tathagata passed away in our parish, and we did not take the opportunity to see him for the last time!’”’ ‘Very good, Lord’, said Ananda and, taking robe and bowl, he went with a companion to Kusinara.

5.20.Just then the Mallas of Kusinārā were assembled in their meeting-hall on some business. And Ananda came to them and delivered the Lord’s words. [148]

5.21.And when they heard Ānanda’s words, the Mallas, with their sons, daughters-in-law and wives were struck with anguish and sorrow, their minds were overcome with grief so that they were all weeping and tearing their hair...Then they all went to the sāl-grove where the Venerable Ananda was.

5.22.And Ananda thought: ‘If I allow the Mallas of Kusinārā to salute the Lord individually, the night will have passed before they have all paid homage. I had better let them pay homage family by family, saying: “Lord, the Malla so-and-so with his children, his wife, his servants and his friends pays homage at the Lord’s feet.”’ And so he presented them in that way, and thus allowed all the Mallas of Kusinārā to pay homage to the Lord in the first watch.

5.23.And at that time a wanderer called Subhadda was in Kusinārā, and he heard that the ascetic Gotama was to attain final Nibbāna in the final watch of that night. [149] He thought: ‘I have heard from venerable wanderers, advanced in years, teachers of teachers, that a Tathāgata, a fully-enlightened Buddha, only rarely arises in the world. And tonight in the last watch the ascetic Gotama will attain final Nibbāna. Now a doubt has arisen in my mind, and I feel sure that the ascetic Gotama can teach me a doctrine to dispel that doubt.’

5.24.So Subhadda went to the Mallas’ sāl-grove, to where the Venerable Ananda was, and told him what he had thought: ‘Reverend Ananda, may I be permitted to see the ascetic Gotama? ’ But Ananda replied: ‘Enough, friend Subhadda, do not disturb the Tathāgata, the Lord is weary.’ And Subhadda made his request a second and a third time, but still Ananda [150] refused it.

5.25.But the Lord overheard this conversation between Ānanda and Subhadda, and he called to Ananda: ‘Enough, Ananda, do not hinder Subhadda, let him see the Tathāgata. For whatever Subhadda asks me he will ask in quest of enlightenment⁴⁴² Aññā-pekho: rendered by RD as ‘from a desire for knowledge’, which agrees with DA. But aññā is used for ‘the highest knowledge’, i.e. ‘enlightenment’, and we may assume a play on the two senses (mundane and supramundane) of ‘enlightenment’, equally possible in Pali and in English. and not to annoy me, and what I say in reply to his questions he will quickly understand.’ Then Ananda said: ‘Go in, friend Subhadda, the Lord gives you leave.’

5.26.Then Subhadda approached the Lord, exchanged courtesies with him, and sat down to one side, saying: ‘Venerable Gotama, all those ascetics and Brahmins who have orders and followings, who are teachers, well-known and famous as founders of schools, and popularly regarded as saints, like Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambali, Pakudha Kaccāyana, Sañjaya Belatthaputta and the Nigantha Nātaputta - have they all realised the truth as they all make out, or have none [151] of them realised it, or have some realised it and some not?’ ‘Enough, Subhadda, never mind whether all, or none, or some of them have realised the truth. I will teach you Dhamma, Subhadda. Listen, pay close attention, and I will speak.’ ‘Yes, Lord’, said Subhadda, and the Lord said:

5.27.‘In whatever Dhamma and discipline the Noble Eightfold Path is not found, no ascetic is found of the first, the second, the third or the fourth grade.⁴⁴³ These are, of course, the Stream-Winner, Once-Returner, Non-Returner and Arahant. But such ascetics can be found, of the first, second, third and fourth grade in a Dhamma and discipline where the Noble Eightfold Path is found. Now, Subhadda, in this Dhamma and discipline the Noble Eightfold Path is found, and in it are to be found ascetics of the first, second, third and fourth grade. Those other schools are devoid of [true] ascetics; but if in this one the monks were to live the life to perfection, the world would not lack for Arahants.

Twenty-nine years of age I was
When I went forth to seek the Good.
Now over fifty years have passed
Since the day that I went forth
To roam the realm of wisdom’s law
Outside of which no ascetic is [152]
[First, second, third or fourth degree].
Other schools of such are bare,
But if here monks live perfectly,
The world won’t lack for Arahants.⁴⁴⁴ The PTS text makes the verse run only to line 6, and this is followed by RD and in LDB. But in the addenda to the second edition of 1938, it is indicated that the verse continues as shown here (except, probably, for the line in parentheses), and omitting the name of Subhadda.

5.28.At this the wanderer Subhadda said: ‘Excellent, Lord, excellent! It is as if someone were to set up what had been knocked down, or to point out the way to one who had got lost, or to bring an oil lamp into a dark place, so that those with eyes could see what was there. Just so the Blessed Lord has expounded the Dhamma in various ways. And I, Lord, go for refuge to the Blessed Lord, the Dhamma and the Sangha. May I receive the going-forth in the Lord’s presence! May I receive ordination!’

5.29.‘Subhadda, whoever, coming from another school, seeks the going-forth and ordination in this Dhamma and discipline, must wait four months on probation. And at the end of four months, those monks who are established in mind⁴⁴⁵ I.e. properly qualified. This passage also at DN 8.24. may let him go forth and give him ordination to the status of a monk. However, there can be a distinction of persons.’

‘Lord, if those coming from other schools must wait four months on probation,... I will wait four years, and then let them give me the going-forth and the ordination!’ But the Lord said to Ananda: ‘Let Subhadda go forth!’ ‘Very good, Lord’, said Ananda.

5.30.And Subhadda said to the Venerable Ānanda: ‘Friend Ānanda, it is a great gain for you all, it is very profitable for you, that you have obtained the consecration of discipleship in the Teacher’s presence.’ [153]

Then Subhadda received the going-forth in the Lord’s presence, and the ordination. And from the moment of his ordination the Venerable Subhadda, alone, secluded, unwearying, zealous and resolute, in a short time attained to that for which young men of good family go forth from the household life into homelessness, that unexcelled culmination of the holy life, having realised it here and now by his own insight, and dwelt therein: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is nothing further here.’ And the Venerable Subhadda became another of the Arahants. He was the last personal disciple of the Lord.⁴⁴⁶ Sentence added by the Elders at the Council (DA).

[End of the fifth recitation-section (Hiraññavatī)]

6.1.[154]And the Lord said to Ananda: ‘Ananda, it may be that you will think: “The Teacher’s instruction has ceased, now we have no teacher!” It should not be seen like this, Ananda, for what I have taught and explained to you as Dhamma and discipline will, at my passing, be your teacher.

6.2.‘And whereas the monks are in the habit of addressing one another as “friend”, this custom is to be abrogated after my passing. Senior monks shall address more junior monks by their name, their clan or as “friend”,⁴⁴⁷ Avuso. whereas more junior monks are to address their seniors either as “Lord”⁴⁴⁸ Bhante. Rendered here as ‘Lord’, but in modem usage the normal form of address to monks, rendered ‘Venerable Sir’. Western Buddhists should note that it is a vocative, i.e. used in direct address, and not as a kind of pronoun denoting ‘the Venerable So-and-so’. or as “Venerable Sir”.⁴⁴⁹ Āyasmā: the regular prefix as in ‘the Venerable Ananda’, etc.

6.3.‘If they wish, the order may abolish the minor rules after my passing.⁴⁵⁰ The Sangha did not take advantage of this permission, mainly because Ananda had omitted to enquire which rules were to be regarded as ‘minor’. It would not be appropriate to get involved here in modem debates on the subject.

6.4.‘After my passing, the monk Channa is to receive the Brahma-penalty.’⁴⁵¹ Brahmadaṇḍa: used in a different sense at DN 3.1.23. Channa had been Gotama’s charioteer, and had since joined the Order, but showed a perverse spirit. The treatment imposed on him by the Buddha’s orders brought him to his senses. ‘But, Lord, what is the Brahma-penalty?’ ‘Whatever the monk Channa wants or says, he is not to be spoken to, admonished or instructed by the monks.’

6.5.Then the Lord addressed the monks, saying: ‘It may be, monks, that some monk has doubts or uncertainty about the Buddha, the Dhamma, the Sangha, or about the path or the practice. Ask, monks! Do not afterwards [155] feel remorse, thinking: “The Teacher was there before us, and we failed to ask the Lord face to face!”’ At these words the monks were silent. The Lord repeated his words a second and a third time, and still the monks were silent. Then the Lord said: ‘Perhaps, monks, you do not ask out of respect for the Teacher. Then, monks, let one friend tell it to another.’ But still they were silent.

6.6.And the Venerable Ananda said: ‘It is wonderful, Lord, it is marvellous! I clearly perceive that in this assembly there is not one monk who has doubts or uncertainty...’ ‘You, Ananda, speak from faith.⁴⁵² Pasādā: ‘brightness, serenity of mind’. According to DA ‘the least one’ was Ananda himself. But the Tathāgata knows that in this assembly there is not one monk who has doubts or uncertainty about the Buddha, the Dhamma or the Sangha or about the path or the practice. Ānanda, the least one of these five hundred monks is a Stream-Winner, incapable of falling into states of woe, certain of Nibbāna.’

6.7.Then the Lord said to the monks: [156] ‘Now, monks, I declare to you: all conditioned things are of a nature to decay — strive on untiringly.’⁴⁵³ vayadhammā sankhārā. Appamādena sampādetha. The words occurred previously at DN 16.3.51. RD’s rendering of the latter two words, ‘Work out your salvation with diligence’ (adopted from Warren) has become too famous. Even Brewster, who normally follows RD, has changed it to ‘Accomplish earnestly!’, which is much better. Much has been made in some quarters of the fact that the Sarvastivadin version (and therefore the Tibetan translation) omits these words. But the passage is even expanded in one Chinese version, which makes dubious any conclusions which may be drawn from the omission elsewhere. However, there does seem to have been an early corruption in the text, as in the parallel passage at SN 6.2.5.2 the order of the two sentences is reversed: appamādena sampādetha vayadhammā sankhādrā (= S i, 158). The inference is that the words quoted were lost at an early stage in the Sarvastivadin tradition. The SN passage probably reflects an intermediate stage in that process. These were the Tathāgata’s last words.

6.8.Then the Lord entered the first jhāna. And leaving that he entered the second, the third, the fourth jhāna. Then leaving the fourth jhāna he entered the Sphere of Infinite Space, then the Sphere of Infinite Consciousness, then the Sphere of No-Thingness, then the Sphere of Neither-Perception-Nor-Non-Perception, and leaving that he attained the Cessation of Feeling and Perception.⁴⁵⁴ RD says ‘No one, of course, can have known what actually did occur.’ Since Anuruddha is said to have had highly developed psychic powers, we cannot be so sure.

Then the Venerable Ananda said to the Venerable Anuruddha: ‘Venerable Anuruddha, the Lord has passed away.’ ‘No, friend Ānanda,⁴⁵⁵ Note that Ananda, the junior, addresses Anuruddha as instructed by the Buddha, and Anuruddha replies similarly. the Lord has not passed away, he has attained the Cessation of Feeling and Perception.’

6.9.Then the Lord, leaving the attainment of the Cessation of Feeling and Perception, entered the Sphere of Neither-Perception-Nor-Non-Perception, from that he entered the Sphere of No-Thingness, the Sphere of Infinite Consciousness, the Sphere of Infinite Space. From the Sphere of Infinite Space he entered the fourth jhāna, from there the third, the second and the first jhāna. Leaving the first jhāna, he entered the second, the third, the fourth jhāna. And, leaving the fourth jhāna, the Lord finally passed away.

6.10.And at the Blessed Lord’s final passing there was a great earthquake, terrible and hair-raising, accompanied by thunder. [157] And Brahmā Sahampati⁴⁵⁶ As in MN 26, etc., and playing the same role as in DN 14.3.2.
uttered this verse:

‘All beings in the world, all bodies must break up:
Even the Teacher, peerless in the human world,
The mighty Lord and perfect Buddha’s passed away.’

And Sakka, ruler of the devas, uttered this verse:

‘Impermanent are compounded things, prone to rise and fall,

Having risen, they’re destroyed, their passing truest bliss.’⁴⁵⁷ Aniccā vata sankhārā uppāda-vaya-dhammino, Uppajitvā nirujjhanti, tesam vupasamo sukho.RD rightly calls this a ‘celebrated verse’. Frequently quoted, it concludes DN 17.

And the Venerable Anuruddha uttered this verse:

‘No breathing in and out - just with steadfast heart

The Sage who’s free from lust has passed away to peace.

With mind unshaken he endured all pains:

By Nibbāna the Illumined’s mind is freed.’

And the Venerable Ananda uttered this verse:

‘Terrible was the quaking, men’s hair stood on end,
When the all-accomplished Buddha passed away.’

And those monks who had not yet overcome their passions wept and tore their hair, raising their arms, throwing themselves down and twisting and turning, crying: ‘All too soon [158] the Blessed Lord has passed away, all too soon the Well-Farer has passed away, all too soon the Eye of the World has disappeared!’ But those monks who were free from craving endured mindfully and clearly aware, saying: ‘All compounded things are impermanent — what is the use of this?’

6.11.Then the Venerable Anuruddha said: ‘Friends, enough of your weeping and wailing! Has not the Lord already told you that all things that are pleasant and delightful are changeable, subject to separation and to becoming other? So why all this, friends? Whatever is born, become, compounded is subject to decay, it cannot be that it does not decay. The devas, friends, are grumbling.’

‘Venerable Anuruddha, what kind of devas are you aware of?’ ‘Friend Ānanda, there are sky-devas whose minds are earth-bound they are weeping and tearing their hair...And there are earth-devas whose minds are earth-bound, they do likewise. But those devas who are free from craving endure patiently, saying: “All compounded things are impermanent. What is the use of this?”’

6.12.Then the Venerable Anuruddha and the Venerable Ānanda spent the rest of the night in conversation on Dhamma. And the Venerable Anuruddha said: ‘Now go, friend Ananda, to Kusinara and announce to the Mallas: “Vasetthas, the Lord has passed away. Now is the time to do as you think fit.” “Yes, Lord”, said Ananda, and having dressed in the morning and taken his robe and bowl, he went with a companion to Kusinara. [159] At that time the Mallas of Kusinara were assembled in their meeting-hall on some business. And the Venerable Ānanda came to them and delivered the Venerable Anuruddha’s message. And when they heard the Venerable Ānanda’s words, the Mallas ... were struck with anguish and sorrow, their minds were overcome with grief so that they were all tearing their hair...

6.13.Then the Mallas ordered their men to bring perfume and wreaths, and gather all the musicians together. And with the perfumes and wreaths, and all the musicians, and with five hundred sets of garments they went to the sāl-grove where the Lord’s body was lying. And there they honoured, paid respects, worshipped and adored the Lord’s body with dance and song and music, with garlands and scents, making awnings and circular tents in order to spend the day there. And they thought: ‘It is too late to cremate the Lord’s body today. We shall do so tomorrow.’ And so, paying homage in the same way, they waited for a second, a third, a fourth, a fifth, a sixth day.

6.14.And on the seventh day the Mallas of Kusinara thought: [160] ‘We have paid sufficient honour with song and dance... to the Lord’s body, now we shall burn his body after carrying him out by the south gate.’ Then eight Malla chiefs, having washed their heads and put on new clothes, declared: ‘Now we will lift up the Lord’s body’, but found they were unable to do so. So they went to the Venerable Anuruddha and told him what had happened: ‘Why can’t we lift up the Lord’s body?’ ‘Vasetthas, your intention is one thing, but the intention of the devas is another.’

6.15.‘Lord, what is the intention of the devas?’ ‘Vasetthas, your intention is, having paid homage to the Lord’s body with dance and song..., to burn his body after carrying him out by the south gate. But the devas’ intention is, having paid homage to the Lord’s body with heavenly dance and song..., to carry him to the north of the city, bring him in through the north gate and bear him through the middle of the city and out through the eastern gate to the Mallas’ shrine of Makuta-Bandhana, and there to burn the body.’ ‘Lord, if that is the devas’ intention, so be it!’

6.16.At that time even the sewers and rubbish-heaps of Kusinara were covered knee-high with coral-tree flowers. And the devas as well as the Mallas of Kusinara honoured the Lord’s body with divine and human [161] dancing, song...; and they carried the body to the north of the city, brought it in through the north gate, through the middle of the city and out through the eastern gate to the Mallas’ shrine of Makuta-here they set the body down.

6.17.Then they asked the Venerable Ananda: ‘Lord, how should we deal with the body of the Tathāgata?’ ‘Vāseṭṭhas, you should deal with the Tathāgata’s body as you would that of a wheel-turning monarch.’ ‘And how do they deal with that, Lord?’

‘Vaseṭṭhas, the remains are wrapped in a new linen-cloth. This they wrap in teased cotton-wool...; then having made a funeral-pyre of all manner of perfumes, they cremate the king’s body and they raise a stupa at a cross roads...’

6.18.Then the Mallas ordered their men to bring their teased cotton-wool. And they dealt with the Tathāgata’s body accordingly... [162]

6.19.Now just then the Venerable Kassapa the Great⁴⁵⁸ One of the Buddha’s most eminent disciples, not to be confused with the many other Kassapas. He had great psychic powers and is said to have lived to be more than 120. He presided at the first Council. was travelling along the main road from Pāvā to Kusinārā with a large company of about five hundred monks. And leaving the road, the Venerable Kassapa the Great sat down under a tree. And a certain Ājīvika⁴⁵⁹ Cf. n.66. chanced to be coming along the main road towards Pāvā, and he had picked a coral-tree flower in Kusinārā. The Venerable Kassapa saw him coming from afar, and said to him: ‘Friend, do you know our Teacher?’ ‘Yes, friend, I do. The ascetic Gotama passed away a week ago. I picked this coral-tree flower there.’ And those monks who had not yet overcome their passions wept and tore their hair... But those monks who were free from craving endured mindfully and clearly aware, saying: ‘All compounded things are impermanent - what is the use of this?’

6.20.And sitting in the group was one Subhadda,⁴⁶⁰ Not, of course, the same person as the Subhadda mentioned at 5.23 — 30. who had gone forth late in life, and he said to those monks: ‘Enough, friends, do not weep and wail! We are well rid of the Great Ascetic. We were always bothered by his saying: “It is fitting for you to do this, it is not fitting for you to do that!” Now we can do what we like, and not do what we don’t like!’

But the Venerable Kassapa the Great said to the monks: ‘Friends, enough of your weeping and wailing! [163] Has not the Lord already told you that all things that are pleasant and delightful are changeable, subject to separation and becoming other? So why all this, friends? Whatever is born, become, compounded is subject to decay, it cannot be that it does not decay.’

6.21.Meanwhile four Malla chiefs, having washed their heads and put on new clothes, said: ‘We will light the Lord’s funeral pyre’, but they were unable to do so. They went to the Venerable Anuruddha and asked him why this was. ‘Vāseṭṭhas, your intention is one thing, but that of the devas is another.’ ‘Well, Lord, what is the intention of the devas?’ ‘Vāseṭṭhas, the devas’ intention is this: “The Venerable Kassapa the Great is coming along the main road from Pāvā to Kusinārā with a large company of five hundred monks. The Lord’s funeral pyre will not be lit until the Venerable Kassapa the Great has paid homage with his head to the Lord’s feet.’ ‘Lord, if that is the devas’ intention, so be it!’

6.22.Then the Venerable Kassapa the Great went to the Mallas’ shrine at Makuta-Bandhana to the Lord’s funeral pyre and, covering one shoulder with his robe, joined his hands in salutation, circumambulated the pyre three times and, uncovering the Lord’s feet, paid homage with his head to them, and the five hundred monks did likewise. [164] And when this was done, the Lord’s funeral pyre ignited of itself.

6.23.And when the Lord’s body was burnt, what had been skin, under-skin, flesh, sinew, or joint-fluid, all that vanished and not even ashes or dust remained, only the bones⁴⁶¹ Sarīra: bones (later interpreted as the indestructible substance supposed to be found in the ashes of Arahants). remained. Just as when butter or oil is burnt, no ashes or dust remain, so it was with the Lord’s body..., only the bones were left. And all the five hundred garments, even the innermost and the outermost cloth, were burnt up. And when the Lord’s body was burnt up, a shower of water from the sky, and another which burst forth from the sāl-trees⁴⁶² Some trees are said to have the property of putting out fires. In Japan this is said of the gingko — despite considerable evidence to the contrary! extinguished the funeral pyre. And the Mallas of Kusinārā poured perfumed water over it for the same purpose. Then the Mallas honoured the relics for a week in their assembly hall, having made a lattice-work of spears and an encircling wall of bows, with dancing, singing, garlands and music.

6.24.And King Ajātasattu Vedehiputta of Magadha heard that the Lord had passed away at Kusinārā.And he sent a message to the Mallas of Kusinārā: ‘The Lord was a Khattiya and I am a Khattiya. I am worthy to receive a share of the Lord’s remains. I will make a great stupa for them.’ The Licchavis of Vesālī heard, and they sent a message: ‘The Lord was a Khattiya and we are Khattiyas. We are worthy to [165] receive a share of the Lord’s remains, and we will make a great stupa for them.’ The Sakyas of Kapilavatthu heard, and they sent a message: ‘The Lord was the chief of our clan. We are worthy to receive a share of the Lord’s remains, and we will make a great stupa for them.’ ‘The Bulayas of Allakappa and the Koliyas of Rāmagāma replied similarly. The Brahmin of Vethadipa heard, and he sent a message: ‘The Lord was a Khattiya, I am a Brahmin...’, and the Mallas of Pava sent a message: ‘The Lord was a Khattiya, we are Khattiyas. We are worthy to receive a share of the Lord’s remains, and we will make a great stupa for them.’

6.25.On hearing all this, the Mallas of Kusinārā addressed the crowd, saying: [166] ‘The Lord passed away in our parish. We will not give away any share of the Lord’s remains.’ At this the Brahmin Dona addressed the crowd in this verse:

‘Listen, lords, to my proposal.
Forbearance is the Buddha’s teaching.
It is not right that strife should come
From sharing out the best of men’s remains.
Let’s all be joined in harmony and peace,
In friendship sharing out portions eight:
Let stupas far and wide be put up,
That all may see — and gain in faith!’

‘Well then, Brahmin, you divide up the remains of the Lord in the best and fairest way!’ ‘Very good, friends’, said Dona. And he made a good and fair division into eight portions, and then said to the assembly: ‘Gentlemen, please give me the urn, and I will erect a great stupa for it.’ So they gave Dona the urn.

6.26.Now the Moriyas of Pipphalavana heard of the Lord’s passing, and they sent a message: ‘The Lord was a Khattiya and we are Khattiyas. We are worthy to receive a portion of the Lord’s remains, and we will make a great stupa for them.’

‘There is not a portion of the Lord’s remains left, they have all been divided up. So you must take the embers.’ And so they took the embers.

6.27.Then King Ajatasattu of Magadha built a great stupa for the Lord’s relics at Rajagaha. [167] The Licchavis of Vesālī built one at Vesālī, the Sakyans of Kapilavatthu built one at Kapilavatthu, the Bulayas of Allakappa built one at Allakappa, the Koliyas of Ramagama built one at Ramagama, the Brahmin of Vethadipa built one at Vethadipa, the Mallas of Pava built one at Pava, the Mallas of Kusinara built a great stupa for the Lord’s relics at Kusinara, the Brahmin Dona built a great stupa for the urn, and the Moriyas of Pipphalavana built a great stupa for the embers at Pipphalavana. Thus, eight stupas were built for the relics, a ninth for the urn, and a tenth for the embers. That is how it was in the old days.⁴⁶³ This seems to have been the original end of the Sutta.

6.28.Eight portions of relics there were of him,
The All-Seeing One. Of these, seven remained
In Jambudīpa with honour. The eighth
In Rāmagāma’s kept by naga kings.
One tooth the Thirty Gods have kept,
Kalinga’s kings have one, the nagas too.
They shed their glory o’er the fruitful earth.
Thus the Seer’s honoured by the honoured. [168]
Gods and nagas, kings, the noblest men
Clasp their hands in homage, for hard it is
To find another such for countless aeons.⁴⁶⁴ These verses were, as Buddhaghosa (DA) obviously correctly says, added by the Sinhalese Elders.