The Buddha’s Last Days

1.1.1So I have heard.

1.1.2At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.

1.1.3Now at that time King Ajātasattu of Magadha, son of the princess of Videha, wanted to invade the Vajjis.

1.1.4He said:

1.1.5“I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!”

1.2.1And then King Ajātasattu addressed Vassakāra the brahmin, a chief minister of Magadha,

1.2.2“Please, brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.

1.2.4And then say:

1.2.5‘Sir, King Ajātasattu of Magadha, son of the princess of Videha, wants to invade the Vajjis.

1.2.6He says,

1.2.7“I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!”’

1.2.8Remember well how the Buddha answers and tell it to me.

1.2.9For Realized Ones say nothing that is not so.”

1.3.01. The Brahmin Vassakāra

1.3.1“Yes, worthy sir,” Vassakāra replied. He had the finest carriages harnessed. Then he mounted a fine carriage and, along with other fine carriages, set out from Rājagaha for the Vulture’s Peak Mountain.

1.3.2He went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot, and exchanged greetings with him.

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

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

1.3.5Worthy Gotama, King Ajātasattu wants to invade the Vajjis.

1.3.6He said:

1.3.7‘I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!’”

1.4.02. Principles That Prevent Decline

1.4.1Now at that time Venerable Ānanda was standing behind the Buddha fanning him.

1.4.2Then the Buddha said to him,

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

1.4.4“I have heard that, sir.”

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

1.4.6Ānanda, have you heard that the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony?”

1.4.7“I have heard that, sir.”

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

1.4.9Ānanda, have you heard that the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the ancient Vajjian principles as they have been decreed?”

1.4.10“I have heard that, sir.”

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

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

1.4.13“I have heard that, sir.”

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

1.4.15Ānanda, have you heard that the Vajjis don’t forcibly abduct the women or girls of the clans and make them live with them?”

1.4.16“I have heard that, sir.”

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

1.4.18Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past?”

1.4.19“I have heard that, sir.”

1.4.20“As long as the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past, they can expect growth, not decline.

1.4.21Ānanda, have you heard that the Vajjis organize proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort?”

1.4.22“I have heard that, sir.”

1.4.23“As long as the Vajjis organize proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort, they can expect growth, not decline.”

1.5.1Then the Buddha said to Vassakāra,

1.5.2“Brahmin, this one time I was staying near Vesālī at the Sārandada Shrine.

1.5.3There I taught the Vajjis these seven principles that prevent decline.

1.5.4As long as these seven principles that prevent decline last among the Vajjis, and as long as the Vajjis are seen following them, they can expect growth, not decline.”

1.5.5When the Buddha had spoken, Vassakāra said to him,

1.5.6“Worthy Gotama, if the Vajjis follow even a single one of these principles they can expect growth, not decline.

1.5.7How much more so all seven!

1.5.8King Ajātasattu cannot defeat the Vajjis in war, unless by bribery or by sowing dissension.

1.5.9Well, now, worthy Gotama, I must go. I have many duties, and much to do.”

1.5.10“Please, brahmin, go at your convenience.”

1.5.11Then Vassakāra the brahmin, having approved and agreed with what the Buddha said, rose from his seat and left.

1.6.03. Principles That Prevent Decline Among the Mendicants

1.6.1Soon after he had left, the Buddha said to Ānanda,

1.6.2“Go, Ānanda, gather all the mendicants staying in the vicinity of Rājagaha together in the assembly hall.”

1.6.3“Yes, sir,” replied Ānanda. He did what the Buddha asked. Then he went back, bowed, stood to one side, and said to him,

1.6.4“Sir, the mendicant Saṅgha has assembled. Please, sir, go at your convenience.”

1.6.5Then the Buddha went to the assembly hall, where he sat down on the seat spread out

1.6.6and addressed the mendicants:

1.6.7“Mendicants, I will teach you these seven principles that prevent decline.

1.6.8Listen and apply your mind well, I will speak.”

1.6.9“Yes, sir,” they replied.

1.6.10The Buddha said this:

1.6.11“As long as the mendicants meet frequently and have many meetings, they can expect growth, not decline.

1.6.12As long as the mendicants meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.

1.6.13As long as the mendicants don’t make new decrees or abolish existing decrees, but proceed having undertaken the training rules as they have been decreed, they can expect growth, not decline.

1.6.14As long as the mendicants honor, respect, esteem, and venerate the senior mendicants—of long standing, long gone forth, fathers and leaders of the Saṅgha—and think them worth listening to, they can expect growth, not decline.

1.6.15As long as the mendicants don’t fall under the sway of arisen craving for future lives, they can expect growth, not decline.

1.6.16As long as the mendicants take care to live in wilderness lodgings, they can expect growth, not decline.

1.6.17As long as the mendicants individually establish mindfulness, so that more good-hearted spiritual companions might come, and those that have already come may live comfortably, they can expect growth, not decline.

1.6.18As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.

1.7.1I will teach you seven more principles that prevent decline. …

1.7.4As long as the mendicants don’t relish work, loving it and liking to relish it, they can expect growth, not decline.

1.7.5As long as they don’t relish talk …

1.7.6sleep …

1.7.7company …

1.7.8they don’t have corrupt wishes, falling under the sway of corrupt wishes …

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

1.7.10they don’t stop half-way after achieving some trifling distinction, they can expect growth, not decline.

1.8.1As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.

1.8.2I will teach you seven more principles that prevent decline. …

1.8.3As long as the mendicants are faithful …

1.8.4conscientious …

1.8.5prudent …

1.8.6learned …

1.8.7energetic …

1.8.8mindful …

1.8.9wise, they can expect growth, not decline.

1.8.10As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.

1.8.11I will teach you seven more principles that prevent decline. …

1.9.1As long as the mendicants develop the awakening factors of mindfulness …

1.9.2investigation of principles …

1.9.3energy …

1.9.4rapture …

1.9.5tranquility …

1.9.6immersion …

1.9.7equanimity, they can expect growth, not decline.

1.10.1As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.

1.10.2I will teach you seven more principles that prevent decline. …

1.10.5As long as the mendicants develop the perceptions of impermanence …

1.10.6not-self …

1.10.7ugliness …

1.10.8drawbacks …

1.10.9giving up …

1.10.10fading away …

1.10.11cessation, they can expect growth, not decline.

1.10.12As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.

1.11.1I will teach you six principles that prevent decline. …

1.11.4As long as the mendicants consistently treat their spiritual companions with bodily kindness …

1.11.5verbal kindness …

1.11.6and mental kindness both in public and in private, they can expect growth, not decline.

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

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

1.11.9As long as the mendicants live according to the view shared with their spiritual companions, both in public and in private—the view that is noble and emancipating, and delivers one who applies it to the complete end of suffering—they can expect growth, not decline.

1.11.10As long as these six principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.”

1.12.1And while staying there at the Vulture’s Peak the Buddha often gave this Dhamma talk to the mendicants:

1.12.2“Such is ethics, such is immersion, such is wisdom.

1.12.3When immersion is imbued with ethics it’s very fruitful and beneficial.

1.12.4When wisdom is imbued with immersion it’s very fruitful and beneficial.

1.12.5When the mind is imbued with wisdom it is rightly freed from the defilements, namely,

1.12.6the defilements of sensuality, desire to be reborn, and ignorance.”

1.13.1When the Buddha had stayed in Rājagaha as long as he pleased, he addressed Venerable Ānanda,

1.13.2“Come, Ānanda, let’s go to Ambalaṭṭhikā.”

1.13.3“Yes, sir,” Ānanda replied.

1.13.4Then the Buddha together with a large Saṅgha of mendicants arrived at Ambalaṭṭhikā,

1.14.1where he stayed in the royal rest-house.

1.14.2And while staying there, too, he often gave this Dhamma talk to the mendicants:

1.14.3“Such is ethics, such is immersion, such is wisdom.

1.14.4When immersion is imbued with ethics it’s very fruitful and beneficial.

1.14.5When wisdom is imbued with immersion it’s very fruitful and beneficial.

1.14.6When the mind is imbued with wisdom it is rightly freed from the defilements, namely,

1.14.7the defilements of sensuality, desire to be reborn, and ignorance.”

1.15.1When the Buddha had stayed in Ambalaṭṭhikā as long as he pleased, he addressed Venerable Ānanda,

1.15.2“Come, Ānanda, let’s go to Nāḷandā.”

1.15.3“Yes, sir,” Ānanda replied.

1.15.4Then the Buddha together with a large Saṅgha of mendicants arrived at Nāḷandā,

1.15.5where he stayed in Pāvārika’s Mango Grove.

1.16.04. Sāriputta’s Lion’s Roar

1.16.1Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him,

1.16.2“Sir, I have such confidence in the Buddha that

1.16.3I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.”

1.16.4“That’s a grand and bold statement, Sāriputta. You’ve roared a definitive, categorical lion’s roar, saying:

1.16.5‘I have such confidence in the Buddha that

1.16.6I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.’

1.16.7What about all the perfected ones, the fully awakened Buddhas who lived in the past? Have you encompassed their minds to know that

1.16.8those Buddhas had such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”

1.16.9“No, sir.”

1.16.10“And what about all the perfected ones, the fully awakened Buddhas who will live in the future? Have you encompassed their minds to know that

1.16.11those Buddhas will have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”

1.16.12“No, sir.”

1.16.13“And what about me, the perfected one, the fully awakened Buddha at present? Have you encompassed my mind to know that

1.16.14I have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”

1.16.15“No, sir.”

1.16.16“In that case, Sāriputta, given that you don’t encompass the minds of Buddhas past, future, or present,

1.16.17what then are you doing, making such a grand and bold statement, roaring such a definitive, categorical lion’s roar?”

1.17.1“Sir, though I don’t encompass the minds of Buddhas past, future, and present,

1.17.2still I understand this by inference from the teaching.

1.17.3Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate.

1.17.4And it has a gatekeeper who is astute, competent, and intelligent. He keeps strangers out and lets known people in.

1.17.5As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out.

1.17.6He thinks,

1.17.7‘Whatever sizable creatures enter or leave the citadel, all of them do so via this gate.’

1.17.8In the same way, I understand this by inference from the teaching:

1.17.9‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of mindfulness meditation. They correctly develop the seven awakening factors. And they awaken to the supreme perfect awakening.’”

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

1.18.2“Such is ethics, such is immersion, such is wisdom.

1.18.3When immersion is imbued with ethics it’s very fruitful and beneficial.

1.18.4When wisdom is imbued with immersion it’s very fruitful and beneficial.

1.18.5When the mind is imbued with wisdom it is rightly freed from the defilements, namely,

1.18.6the defilements of sensuality, desire to be reborn, and ignorance.”

1.19.05. The Drawbacks of Unethical Conduct

1.19.1When the Buddha had stayed in Nāḷandā as long as he pleased, he addressed Venerable Ānanda,

1.19.2“Come, Ānanda, let’s go to Pāṭali Village.”

1.19.3“Yes, sir,” Ānanda replied.

1.19.4Then the Buddha together with a large Saṅgha of mendicants arrived at Pāṭali Village.

1.20.1The lay followers of Pāṭali Village heard that he had arrived.

1.20.2So they went to see him, bowed, sat down to one side, and said to him,

1.20.3“Sir, please consent to come to our guest house.”

1.20.4The Buddha consented with silence.

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

1.21.3“Please, sir, come at your convenience.”

1.22.1In the morning, the Buddha robed up and, taking his bowl and robe, went to the guest house together with the Saṅgha of mendicants. Having washed his feet, he entered the guest house and sat against the central column facing east.

1.22.2The Saṅgha of mendicants also washed their feet, entered the guest house, and sat against the west wall facing east, with the Buddha right in front of them.

1.22.3The lay followers of Pāṭali Village also washed their feet, entered the guest house, and sat against the east wall facing west, with the Buddha right in front of them.

1.23.1Then the Buddha addressed them:

1.23.2“Householders, there are these five drawbacks for an unethical person because of their failure in ethics.

1.23.3What five?

1.23.4Firstly, an unethical person loses great wealth on account of negligence.

1.23.5This is the first drawback for an unethical person because of their failure in ethics.

1.23.6Furthermore, an unethical person gets a bad reputation.

1.23.7This is the second drawback.

1.23.8Furthermore, an unethical person enters any kind of assembly unconfident and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.

1.23.9This is the third drawback.

1.23.10Furthermore, an unethical person feels lost when they die.

1.23.11This is the fourth drawback.

1.23.12Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.

1.23.13This is the fifth drawback.

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

1.24.06. The Benefits of Ethical Conduct

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

1.24.2What five?

1.24.3Firstly, an ethical person gains great wealth on account of diligence.

1.24.4This is the first benefit.

1.24.5Furthermore, an ethical person gets a good reputation.

1.24.6This is the second benefit.

1.24.7Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.

1.24.8This is the third benefit.

1.24.9Furthermore, an ethical person dies not feeling lost.

1.24.10This is the fourth benefit.

1.24.11Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.

1.24.12This is the fifth benefit.

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

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

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

1.25.3“Yes, sir,” replied the lay followers of Pāṭali Village. They got up from their seat, bowed and respectfully circled the Buddha, keeping him on their right, before leaving.

1.25.4Soon after they left the Buddha entered a private cubicle.

1.26.07. Building a Citadel

1.26.1Now at that time the Magadhan chief ministers Sunidha and Vassakāra were building a citadel at Pāṭali Village to keep the Vajjis out.

1.26.2At that time thousands of deities were taking possession of building sites in Pāṭali Village.

1.26.3Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities.

1.27.1Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities.

1.27.2Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities.

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

1.27.4The Buddha rose at the crack of dawn and addressed Ānanda,

1.27.5“Ānanda, who is building a citadel at Pāṭali Village?”

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

1.28.1“It’s as if they were building the citadel in consultation with the gods of the thirty-three.

1.28.3With clairvoyance that is purified and superhuman, I saw those deities taking possession of building sites.

1.28.4Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities.

1.28.5Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities.

1.28.6Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities.

1.28.7As far as the civilized region extends, as far as the trading zone extends, this will be the chief city: the Pāṭaliputta trade center.

1.28.8But Pāṭaliputta will face three threats:

1.28.9from fire, flood, and dissension.”

1.29.1Then the Magadhan ministers Sunidha and Vassakāra approached the Buddha, and exchanged greetings with him.

1.29.2When the greetings and polite conversation were over, they stood to one side and said,

1.29.3“Would the worthy Gotama together with the mendicant Saṅgha please accept today’s meal from me?”

1.29.4The Buddha consented with silence.

1.30.1Then, knowing that the Buddha had consented, they went to their own guest house, where they had delicious fresh and cooked foods prepared. Then they had the Buddha informed of the time, saying,

1.30.2“It’s time, worthy Gotama, the meal is ready.”

1.30.3Then the Buddha robed up in the morning and, taking his bowl and robe, went to their guest house together with the mendicant Saṅgha, where he sat down on the seat spread out.

1.30.4Then Sunidha and Vassakāra served and satisfied the mendicant Saṅgha headed by the Buddha with their own hands with delicious fresh and cooked foods.

1.30.5When the Buddha had eaten and washed his hand and bowl, Sunidha and Vassakāra took a low seat and sat to one side.

1.31.1The Buddha expressed his appreciation with these verses:

1.31.2“In the place he makes his dwelling,

1.31.3having fed the astute

1.31.4and the virtuous here,

1.31.5the restrained spiritual practitioners,

1.31.6he should dedicate an offering

1.31.7to the deities there.

1.31.8Venerated, they venerate him;

1.31.9honored, they honor him.

1.31.10After that they have sympathy for him,

1.31.11like a mother the child at her breast.

1.31.12A man beloved of the deities

1.31.13always sees nice things.”

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

1.32.1Sunidha and Vassakāra followed behind the Buddha, thinking,

1.32.2“The gate through which the ascetic Gotama exits today shall be named the Gotama Gate.

1.32.3The ford at which he crosses the Ganges River shall be named the Gotama Ford.”

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

1.32.5Then the Buddha came to the Ganges River.

1.33.1Now at that time the Ganges was full to the brim so a crow could drink from it.

1.33.2Wanting to cross from the near to the far shore, some people were seeking a boat, some a dinghy, while some were tying up a raft.

1.33.3But, as easily as a strong person would extend or contract their arm, the Buddha, together with the mendicant Saṅgha, vanished from the near shore and landed on the far shore.

1.34.1He saw all those humans wanting to cross over.

1.34.2Knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

1.34.3“Those who cross a deluge or stream

1.34.4have built a bridge and left the marshes behind.

1.34.5While some people are still tying a raft,

1.34.6intelligent people have crossed over.”

1.34.7The first recitation section.

2.1.08. Talk on the Noble Truths

2.1.1Then the Buddha said to Venerable Ānanda,

2.1.2“Come, Ānanda, let’s go to the village of Koṭi.”

2.1.3“Yes, sir,” Ānanda replied.

2.1.4Then the Buddha together with a large Saṅgha of mendicants arrived at the village of Koṭi,

2.1.5and stayed there.

2.2.1There he addressed the mendicants:

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

2.2.3What four?

2.2.4The noble truths of suffering,

2.2.5the origin of suffering,

2.2.6the cessation of suffering,

2.2.7and the practice that leads to the cessation of suffering.

2.2.8These noble truths of suffering, origin, cessation, and the path have been understood and comprehended. Craving for continued existence has been cut off; the leash to existence is ended; now there’ll be no more future lives.”

2.3.1That is what the Buddha said.

2.3.2Then the Holy One, the Teacher, went on to say:

2.3.3“Because of not truly seeing

2.3.4the four noble truths,

2.3.5we have transmigrated for a long time

2.3.6from one rebirth to the next.

2.3.7But now that these truths have been seen,

2.3.8the leash to existence is eradicated.

2.3.9The root of suffering is cut off,

2.3.10now there’ll be no more future lives.”

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

2.4.2“Such is ethics, such is immersion, such is wisdom.

2.4.3When immersion is imbued with ethics it’s very fruitful and beneficial.

2.4.4When wisdom is imbued with immersion it’s very fruitful and beneficial.

2.4.5When the mind is imbued with wisdom it is rightly freed from the defilements, namely,

2.4.6the defilements of sensuality, desire to be reborn, and ignorance.”

2.5.09. The Deaths in Ñātika

2.5.1When the Buddha had stayed in the village of Koṭi as long as he pleased, he said to Ānanda,

2.5.2“Come, Ānanda, let’s go to the land of the Ñātikas.”

2.5.3“Yes, sir,” Ānanda replied.

2.5.4Then the Buddha together with a large Saṅgha of mendicants arrived in the land of the Ñātikas,

2.5.5where he stayed in the brick house at Ñātika.

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

2.6.2“Sir, the monk named Sāḷha has passed away in Ñātika. Where has he been reborn in his next life?

2.6.3The nun named Nandā,

2.6.4the layman named Sudatta,

2.6.5and the laywoman named Sujātā have passed away in Ñātika. Where have they been reborn in the next life?

2.6.6The laymen named Kakkaṭa,

2.6.7Kaḷibha,

2.6.8Nikata,

2.6.9Kaṭissaha,

2.6.10Tuṭṭha,

2.6.11Santuṭṭha,

2.6.12Bhadda, and

2.6.13Subhadda have passed away in Ñātika. Where have they been reborn in the next life?”

2.7.1“Ānanda, the monk Sāḷha had realized the undefiled freedom of heart and freedom by wisdom, having realized it with his own insight in this very life due to the ending of defilements.

2.7.2The nun Nandā had ended the five lower fetters. She’s been reborn spontaneously, and will be extinguished there, not liable to return from that world.

2.7.3The layman Sudatta had ended three fetters, and weakened greed, hate, and delusion. He’s a once-returner; he will come back to this world once only, then make an end of suffering.

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

2.7.5The laymen Kakkaṭa,

2.7.6Kaḷibha,

2.7.7Nikata,

2.7.8Kaṭissaha,

2.7.9Tuṭṭha,

2.7.10Santuṭṭha,

2.7.11Bhadda,

2.7.12and Subhadda had ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world.

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

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

2.7.15More than five hundred laymen in Ñātika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening.

2.8.010. The Mirror of the Teaching

2.8.1It’s no wonder that a human being should pass away.

2.8.2But if you should come and ask me about it each and every time someone passes away, that would be a bother for me.

2.8.3So Ānanda, I will teach you the explanation of the Dhamma named ‘the mirror of the teaching’. A noble disciple who has this may declare of themselves:

2.8.4‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’

2.9.1And what is that mirror of the teaching?

2.9.3It’s when a noble disciple has experiential confidence in the Buddha:

2.9.4‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

2.9.5They have experiential confidence in the teaching:

2.9.6‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’

2.9.7They have experiential confidence in the Saṅgha:

2.9.8‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’

2.9.9And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.

2.9.10This is that mirror of the teaching.”

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

2.10.2“Such is ethics, such is immersion, such is wisdom.

2.10.3When immersion is imbued with ethics it’s very fruitful and beneficial.

2.10.4When wisdom is imbued with immersion it’s very fruitful and beneficial.

2.10.5When the mind is imbued with wisdom it is rightly freed from the defilements, namely,

2.10.6the defilements of sensuality, desire to be reborn, and ignorance.”

2.11.1When the Buddha had stayed in Ñātika as long as he pleased, he addressed Venerable Ānanda,

2.11.2“Come, Ānanda, let’s go to Vesālī.”

2.11.3“Yes, sir,” Ānanda replied.

2.11.4Then the Buddha together with a large Saṅgha of mendicants arrived at Vesālī,

2.11.5where he stayed in Ambapālī’s Mango Grove.

2.12.1There the Buddha addressed the mendicants:

2.12.2“Mendicants, a mendicant should live mindful and aware.

2.12.3This is my instruction to you.

2.12.4And how is a mendicant mindful?

2.12.5It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.

2.12.6They meditate observing an aspect of feelings …

2.12.7mind …

2.12.8principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

2.12.9That’s how a mendicant is mindful.

2.13.1And how is a mendicant aware?

2.13.2It’s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.

2.13.3That’s how a mendicant is aware.

2.13.4A mendicant should live mindful and aware.

2.13.5This is my instruction to you.”

2.14.011. Ambapālī the Courtesan

2.14.1Ambapālī the courtesan heard that the Buddha had arrived and was staying in her mango grove.

2.14.2She had the finest carriages harnessed. Then she mounted a fine carriage and, along with other fine carriages, set out from Vesālī for her own park.

2.14.3She went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot. She bowed and sat down to one side.

2.14.4The Buddha educated, encouraged, fired up, and inspired her with a Dhamma talk.

2.14.5Then she said to the Buddha,

2.14.6“Sir, would the Buddha, together with the mendicant Saṅgha, please accept tomorrow’s meal from me?”

2.14.7The Buddha consented with silence.

2.14.8Then, knowing that the Buddha had consented, Ambapālī rose from her seat, bowed, and respectfully circled the Buddha, keeping him on her right, before leaving.

2.15.1The Licchavis of Vesālī also heard that the Buddha had arrived and was staying in Ambapālī’s Mango Grove.

2.15.2They had the finest carriages harnessed. Then they mounted a fine carriage and, along with other fine carriages, set out from Vesālī.

2.15.3Some of the Licchavis were in blue, of blue color, clad in blue, adorned with blue. And some were similarly colored in yellow, red, or white.

2.16.1Then Ambapālī the courtesan collided with those Licchavi youths, axle to axle, wheel to wheel, yoke to yoke.

2.16.2The Licchavis said to her,

2.16.3“What, you wench Ambapālī, are you doing colliding with us axle to axle, wheel to wheel, yoke to yoke?”

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

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

2.16.6“Masters, even if you were to give me Vesālī with her provinces, I still wouldn’t give that meal to you.”

2.16.7Then the Licchavis snapped their fingers, saying,

2.16.8“We’ve been beaten by the aunty! We’ve been beaten by the aunty!”

2.16.9Then they continued on to Ambapālī’s Mango Grove.

2.17.1The Buddha saw them coming off in the distance,

2.17.2and addressed the mendicants:

2.17.3“Any of the mendicants who’ve never seen the gods of the thirty-three before, just have a look at the assembly of Licchavis.

2.17.4See the assembly of Licchavis,

2.17.5check them out:

2.17.6they’re just like the thirty-three!”

2.18.1The Licchavis went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot. They bowed to the Buddha, sat down to one side,

2.18.2and the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk.

2.18.3Then they said to the Buddha,

2.18.4“Sir, would the Buddha, together with the mendicant Saṅgha, please accept tomorrow’s meal from us?”

2.18.5Then the Buddha said to the Licchavis,

2.18.6“I have already accepted tomorrow’s meal from Ambapālī the courtesan.”

2.18.7Then the Licchavis snapped their fingers, saying,

2.18.8“We’ve been beaten by the aunty! We’ve been beaten by the aunty!”

2.18.9And then those Licchavis approved and agreed with what the Buddha said. They got up from their seat, bowed and respectfully circled the Buddha, keeping him on their right, before leaving.

2.19.1And when the night had passed Ambapālī had delicious fresh and cooked foods prepared in her own park. Then she had the Buddha informed of the time, saying,

2.19.2“Sir, it’s time. The meal is ready.”

2.19.3Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Ambapālī together with the mendicant Saṅgha, where he sat down on the seat spread out.

2.19.4Then Ambapālī served and satisfied the mendicant Saṅgha headed by the Buddha with her own hands with delicious fresh and cooked foods.

2.19.5When the Buddha had eaten and washed his hands and bowl, Ambapālī took a low seat, sat to one side,

2.19.6and said to the Buddha,

2.19.7“Sir, I present this park to the mendicant Saṅgha headed by the Buddha.”

2.19.8The Buddha accepted the park.

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

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

2.20.2“Such is ethics, such is immersion, such is wisdom.

2.20.3When immersion is imbued with ethics it’s very fruitful and beneficial.

2.20.4When wisdom is imbued with immersion it’s very fruitful and beneficial.

2.20.5When the mind is imbued with wisdom it is rightly freed from the defilements, namely,

2.20.6the defilements of sensuality, desire to be reborn, and ignorance.”

2.21.012. Commencing the Rains at Beluva

2.21.1When the Buddha had stayed in Ambapālī’s Mango Grove as long as he pleased, he addressed Venerable Ānanda,

2.21.2“Come, Ānanda, let’s go to the little village of Beluva.”

2.21.3“Yes, sir,” Ānanda replied.

2.21.4Then the Buddha together with a large Saṅgha of mendicants arrived at the little village of Beluva,

2.21.5and stayed there.

2.22.1There the Buddha addressed the mendicants:

2.22.2“Mendicants, please enter the rainy season residence with whatever friends or acquaintances you have around Vesālī.

2.22.3I’ll commence the rainy season residence right here in the little village of Beluva.”

2.22.4“Yes, sir,” those mendicants replied. They did as the Buddha said,

2.22.5while the Buddha commenced the rainy season residence right there in the little village of Beluva.

2.23.1After the Buddha had commenced the rainy season residence, he fell severely ill, struck by dreadful pains, close to death.

2.23.2But he endured unbothered, with mindfulness and situational awareness.

2.23.3Then it occurred to the Buddha,

2.23.4“It would not be appropriate for me to be fully extinguished before informing my supporters and taking leave of the mendicant Saṅgha.

2.23.5Why don’t I forcefully suppress this illness, stabilize the life force, and live on?”

2.24.1So that is what he did.

2.24.2Then the Buddha’s illness died down.

2.24.3Soon after the Buddha had recovered from that sickness, he left his dwelling and sat in the shade of the porch on the seat spread out.

2.24.4Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him,

2.24.5“Sir, it’s fantastic that the Buddha is comfortable and well. Because when the Buddha was sick, my body felt like it was drugged. I was disorientated, and the teachings didn’t spring to mind.

2.24.6Still, at least I was consoled by the thought that

2.24.7the Buddha won’t be fully extinguished without bringing something up regarding the Saṅgha of mendicants.”

2.25.1“But what could the mendicant Saṅgha expect from me, Ānanda?

2.25.2I’ve taught the Dhamma without making any distinction between secret and public teachings.

2.25.3The Realized One doesn’t have the closed fist of a tutor when it comes to the teachings.

2.25.4If there’s anyone who thinks:

2.25.5‘I shall lead the mendicant Saṅgha,’ or ‘the Saṅgha of mendicants is meant for me,’ let them bring something up regarding the Saṅgha.

2.25.6But the Realized One doesn’t think like this,

2.25.8so why should he bring something up regarding the Saṅgha?

2.25.9I’m now old, elderly and senior. I’m advanced in years and have reached the final stage of life.

2.25.10I’m currently eighty years old.

2.25.11Just as a decrepit old cart is kept going by a rope,

2.25.12in the same way, the Realized One’s body is kept going as if by a rope.

2.25.13Sometimes the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and remains in the signless immersion of the heart. Only then does the Realized One’s body become more comfortable.

2.26.1So Ānanda, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.

2.26.2And how does a mendicant do this?

2.26.3It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.

2.26.4They meditate observing an aspect of feelings …

2.26.5mind …

2.26.6principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

2.26.7That’s how a mendicant lives with themselves as island and refuge, without other refuge; with the teachings as island and refuge, without other refuge.

2.26.8Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those mendicants of mine who want to train shall be among the best of the best.”

2.26.9The second recitation section.

3.1.013. An Obvious Hint

3.1.1Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.

3.1.2Then, after the meal, on his return from almsround, he addressed Venerable Ānanda:

3.1.3“Ānanda, get your sitting cloth.

3.1.4Let’s go to the Cāpāla Shrine for the day’s meditation.”

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

3.2.1Then the Buddha went up to the Cāpāla Shrine, where he sat down on the seat spread out.

3.2.2Ānanda bowed to the Buddha and sat down to one side.

3.2.3The Buddha said to him:

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

3.3.1Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.

3.3.2The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.”

3.4.1But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign.

3.4.2He didn’t beg the Buddha:

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

3.5.1For a second time …

3.5.2And for a third time, the Buddha said to Ānanda:

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

3.5.4Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.

3.5.5The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.”

3.5.6But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign.

3.5.7He didn’t beg the Buddha:

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

3.6.1Then the Buddha got up and said to Venerable Ānanda,

3.6.2“Go now, Ānanda,

3.6.3at your convenience.”

3.6.4“Yes, sir,” replied Ānanda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by.

3.7.014. The Appeal of Māra

3.7.1And then, not long after Ānanda had left, Māra the Wicked went up to the Buddha, stood to one side, and said to him:

3.7.2“Sir, may the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.

3.7.3Sir, you once made this statement:

3.7.4‘Wicked One, I shall not be fully extinguished until I have monk disciples who are competent, educated, assured, learned, have memorized the teachings, and practice in line with the principle of the teaching. Not until they practice properly, living in line with the teaching. Not until they’ve learned their denomination, and explain, teach, assert, establish, disclose, analyze, and make it clear. Not until they can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.’

3.8.1Today you do have such monk disciples.

3.8.2May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.

3.8.3Sir, you once made this statement:

3.8.4‘Wicked One, I shall not be fully extinguished until I have nun disciples who are competent, educated, self-assured, learned …’

3.8.5Today you do have such nun disciples.

3.8.6May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.

3.8.7Sir, you once made this statement:

3.8.8‘Wicked One, I shall not be fully extinguished until I have layman disciples who are competent, educated, self-assured, learned …’

3.8.9Today you do have such layman disciples.

3.8.10May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.

3.8.11Sir, you once made this statement:

3.8.12‘Wicked One, I shall not be fully extinguished until I have laywoman disciples who are competent, educated, self-assured, learned …’

3.8.13Today you do have such laywoman disciples.

3.8.14May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.

3.8.15Sir, you once made this statement:

3.8.16‘Wicked One, I will not be fully extinguished until my spiritual path is successful and prosperous, extensive, popular, widespread, and fully revealed among gods and humans.’

3.8.17Today your spiritual path is successful and prosperous, extensive, popular, widespread, and fully revealed among gods and humans.

3.8.18May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.”

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

3.9.2“Relax, Wicked One. The full extinguishment of the Realized One will be soon.

3.9.3Three months from now the Realized One will be fully extinguished.”

3.10.015. Surrendering the Life Force

3.10.1So at the Cāpāla Shrine the Buddha, mindful and aware, surrendered the life force.

3.10.2When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.

3.10.3Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

3.10.4“Comparing the incomparable <j>with the creation of prolonged life,

3.10.5the sage surrendered the life force.

3.10.6Happy inside, serene,

3.10.7he shattered self-creation like a suit of armor.”

3.11.016. The Causes of Earthquakes

3.11.1Then Venerable Ānanda thought,

3.11.2“How incredible, how amazing! That was a really big earthquake!

3.11.3That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky!

3.11.4What’s the cause, what’s the reason for a great earthquake?”

3.12.1Then Venerable Ānanda went up to the Buddha,

3.12.2bowed, sat down to one side,

3.12.3and said to him,

3.12.4“How incredible, sir, how amazing!

3.12.5That was a really big earthquake!

3.12.6That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky!

3.12.7What’s the cause, what’s the reason for a great earthquake?”

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

3.13.2What eight?

3.13.3This great earth is established on water, the water is established on air, and the air stands in space. At a time when a great wind blows, it stirs the water, and the water stirs the earth.

3.13.4This is the first cause and reason for a great earthquake.

3.14.1Furthermore, there is an ascetic or brahmin with psychic power who has achieved mastery of the mind, or a god who is mighty and powerful. They’ve developed a limited perception of earth and a limitless perception of water. They make the earth shake and rock and tremble.

3.14.2This is the second cause and reason for a great earthquake.

3.15.1Furthermore, when the being intent on awakening passes away from the host of joyful gods, he’s conceived in his mother’s womb, mindful and aware. Then the earth shakes and rocks and trembles.

3.15.2This is the third cause and reason for a great earthquake.

3.16.1Furthermore, when the being intent on awakening comes out of his mother’s womb mindful and aware, the earth shakes and rocks and trembles.

3.16.2This is the fourth cause and reason for a great earthquake.

3.17.1Furthermore, when the Realized One awakens to the supreme perfect awakening, the earth shakes and rocks and trembles.

3.17.2This is the fifth cause and reason for a great earthquake.

3.18.1Furthermore, when the Realized One rolls forth the supreme Wheel of Dhamma, the earth shakes and rocks and trembles.

3.18.2This is the sixth cause and reason for a great earthquake.

3.19.1Furthermore, when the Realized One, mindful and aware, surrenders the life force, the earth shakes and rocks and trembles.

3.19.2This is the seventh cause and reason for a great earthquake.

3.20.1Furthermore, when the Realized One becomes fully extinguished in the element of extinguishment with no residue, the earth shakes and rocks and trembles.

3.20.2This is the eighth cause and reason for a great earthquake.

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

3.21.017. Eight Assemblies

3.21.1There are, Ānanda, these eight assemblies.

3.21.2What eight?

3.21.3The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods of the four great kings. An assembly of the gods of the thirty-three. An assembly of Māras. An assembly of divinities.

3.22.1I recall having approached an assembly of hundreds of aristocrats.

3.22.2There I used to sit with them, converse, and engage in discussion.

3.22.3And my appearance and voice became just like theirs.

3.22.4I educated, encouraged, fired up, and inspired them with a Dhamma talk.

3.22.5But when I spoke they didn’t know:

3.22.6‘Who is this that speaks? Is it a god or a human?’

3.22.7And when my Dhamma talk was finished I vanished.

3.22.8But when I vanished they didn’t know:

3.22.9‘Who was that who vanished? Was it a god or a human?’

3.23.1I recall having approached an assembly of hundreds of brahmins …

3.23.2householders …

3.23.3ascetics …

3.23.4the gods of the four great kings …

3.23.5the gods of the thirty-three …

3.23.6Māras …

3.23.7divinities.

3.23.8There too I used to sit with them, converse, and engage in discussion.

3.23.9And my appearance and voice became just like theirs.

3.23.11I educated, encouraged, fired up, and inspired them with a Dhamma talk.

3.23.12But when I spoke they didn’t know:

3.23.13‘Who is this that speaks? Is it a god or a human?’

3.23.14And when my Dhamma talk was finished I vanished.

3.23.15But when I vanished they didn’t know:

3.23.16‘Who was that who vanished? Was it a god or a human?’

3.23.17These are the eight assemblies.

3.24.018. Eight Dimensions of Mastery

3.24.1Ānanda, there are these eight dimensions of mastery.

3.24.2What eight?

3.25.1Perceiving form internally, someone sees forms externally, limited, both pretty and ugly.

3.25.2Mastering them, they perceive: ‘I know and see.’

3.25.3This is the first dimension of mastery.

3.26.1Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly.

3.26.2Mastering them, they perceive: ‘I know and see.’

3.26.3This is the second dimension of mastery.

3.27.1Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly.

3.27.2Mastering them, they perceive: ‘I know and see.’

3.27.3This is the third dimension of mastery.

3.28.1Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly.

3.28.2Mastering them, they perceive: ‘I know and see.’

3.28.3This is the fourth dimension of mastery.

3.29.1Not perceiving form internally, someone sees forms externally that are blue, with blue color and blue appearance.

3.29.2They’re like a flax flower that’s blue, with blue color and blue appearance. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color and blue appearance.

3.29.3In the same way, not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance.

3.29.4Mastering them, they perceive: ‘I know and see.’

3.29.5This is the fifth dimension of mastery.

3.30.1Not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance.

3.30.2They’re like a champak flower that’s yellow, with yellow color and yellow appearance. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color and yellow appearance.

3.30.3In the same way, not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance.

3.30.4Mastering them, they perceive: ‘I know and see.’

3.30.5This is the sixth dimension of mastery.

3.31.1Not perceiving form internally, someone sees forms externally that are red, with red color and red appearance.

3.31.2They’re like a scarlet mallow flower that’s red, with red color and red appearance. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color and red appearance.

3.31.3In the same way, not perceiving form internally, someone sees forms externally that are red, with red color and red appearance.

3.31.4Mastering them, they perceive: ‘I know and see.’

3.31.5This is the seventh dimension of mastery.

3.32.1Not perceiving form internally, someone sees forms externally that are white, with white color and white appearance.

3.32.2They’re like the morning star that’s white, with white color and white appearance. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color and white appearance.

3.32.3In the same way, not perceiving form internally, someone sees forms externally that are white, with white color and white appearance.

3.32.4Mastering them, they perceive: ‘I know and see.’

3.32.5This is the eighth dimension of mastery.

3.32.6These are the eight dimensions of mastery.

3.33.019. The Eight Liberations

3.33.1Ānanda, there are these eight liberations.

3.33.2What eight?

3.33.3Having physical form, they see forms.

3.33.4This is the first liberation.

3.33.5Not perceiving form internally, they see forms externally.

3.33.6This is the second liberation.

3.33.7They’re focused only on beauty.

3.33.8This is the third liberation.

3.33.9Going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.

3.33.10This is the fourth liberation.

3.33.11Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.

3.33.12This is the fifth liberation.

3.33.13Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.

3.33.14This is the sixth liberation.

3.33.15Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.

3.33.16This is the seventh liberation.

3.33.17Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.

3.33.18This is the eighth liberation.

3.33.19These are the eight liberations.

3.34.1Ānanda, this one time, when I was first awakened, I was staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.

3.34.2Then Māra the wicked approached me, stood to one side, and said:

3.34.3‘Sir, may the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.’

3.34.4When he had spoken, I said to Māra:

3.35.1‘Wicked One, I shall not be fully extinguished until I have monk disciples …

3.35.2nun disciples …

3.35.3layman disciples …

3.35.4laywoman disciples who are competent, educated, self-assured, learned.

3.35.5I shall not be fully extinguished until my spiritual path is successful and prosperous, extensive, popular, widespread, and fully revealed among gods and humans.’

3.36.1Today, just now at the Cāpāla Shrine Māra the Wicked approached me once more with the same request, reminding me of my former statement, and saying that those conditions had been fulfilled.

3.37.1When he had spoken, I said to Māra:

3.37.2‘Relax, Wicked One. The full extinguishment of the Realized One will be soon.

3.37.3Three months from now the Realized One will be fully extinguished.’

3.37.4So today, just now at the Cāpāla Shrine, mindful and aware, I surrendered the life force.”

3.38.020. The Appeal of Ānanda

3.38.1When he said this, Venerable Ānanda said to the Buddha,

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

3.38.3“Enough now, Ānanda.

3.38.4Do not beg the Realized One. Now is not the time to beg the Realized One.”

3.39.1For a second time …

3.39.2For a third time, Ānanda said to the Buddha,

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

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

3.39.5“Yes, sir.”

3.39.6“So why then do you keep pressing me up to the third time?”

3.40.1“Sir, I have heard and learned this in the presence of the Buddha:

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

3.40.3The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’”

3.40.4“Do you have faith, Ānanda?”

3.40.5“Yes, sir.”

3.40.6“Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone. For even though the Realized One dropped such an obvious hint, such a clear sign, you didn’t beg me to remain for the proper lifespan, or what’s left of it.

3.40.8If you had begged me, I would have turned you down twice, but consented on the third time.

3.40.9Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.

3.41.1Ānanda, this one time I was staying near Rājagaha, on the Vulture’s Peak Mountain.

3.41.2There I said to you:

3.41.3‘Ānanda, Rājagaha is lovely, and so is the Vulture’s Peak.

3.41.4Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.

3.41.5The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’

3.41.6But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the proper lifespan, or what’s left of it.

3.41.8If you had begged me, I would have turned you down twice, but consented on the third time.

3.41.9Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.

3.42.1Ānanda, this one time I was staying right there near Rājagaha, at the Gotama banyan tree …

3.42.2at Bandit’s Cliff …

3.42.3in the Sattapaṇṇi cave on the slopes of Vebhāra …

3.42.4at the Black Rock on the slopes of Isigili …

3.42.5in the Cool Grove, under the Cobra’s Hood Grotto …

3.42.6in the Hot Springs Monastery …

3.42.7in the Bamboo Grove, the squirrels’ feeding ground …

3.42.8in Jīvaka’s Mango Grove …

3.42.9in the Maddakucchi deer park …

3.43.1And in each place I said to you:

3.43.2‘Ānanda, Rājagaha is lovely, and so are all these places. …

3.44.2If he wished, the Realized One could live for the proper lifespan or what’s left of it.’

3.44.3But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the proper lifespan, or what’s left of it.

3.45.1Ānanda, this one time I was staying right here near Vesālī, at the Udena Shrine …

3.46.1at the Gotamaka Shrine …

3.46.2at the Seven Maidens Shrine …

3.46.3at the Many Sons Shrine …

3.46.4at the Sārandada Shrine …

3.47.1and just now, today at the Cāpāla Shrine. There I said to you:

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

3.47.3Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.

3.47.4The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’

3.47.5But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the proper lifespan, or what’s left of it, saying:

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

3.47.7If you had begged me, I would have turned you down twice, but consented on the third time.

3.47.8Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.

3.48.1Did I not prepare for this when I explained that

3.48.2we must be parted and separated from all we hold dear and beloved?

3.48.3How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out?

3.48.4The Realized One has discarded, eliminated, released, given up, relinquished, and surrendered the life force. He has categorically stated:

3.48.5‘The full extinguishment of the Realized One will be soon.

3.48.6Three months from now the Realized One will be fully extinguished.’

3.48.7It’s not possible for the Realized One, for the sake of life, to take back the life force once it has been given up like that.

3.48.8Come, Ānanda, let’s go to the Great Wood, the hall with the peaked roof.”

3.48.9“Yes, sir,” Ānanda replied.

3.49.1So the Buddha went with Ānanda to the hall with the peaked roof, and said to him,

3.49.2“Go, Ānanda, gather all the mendicants staying in the vicinity of Vesālī together in the assembly hall.”

3.49.3“Yes, sir,” replied Ānanda. He did what the Buddha asked, went up to him, bowed, stood to one side, and said to him,

3.49.4“Sir, the mendicant Saṅgha has assembled. Please, sir, go at your convenience.”

3.50.1Then the Buddha went to the assembly hall, where he sat down on the seat spread out

3.50.2and addressed the mendicants:

3.50.3“So, mendicants, having carefully memorized those things I have taught you from my direct knowledge, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.

3.50.4And what are those things I have taught from my direct knowledge?

3.50.5They are: the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.

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

3.51.2Then the Buddha said to the mendicants:

3.51.3“Come now, mendicants, I say to you all:

3.51.4‘Conditions fall apart. Persist with diligence.’

3.51.5The full extinguishment of the Realized One will be soon.

3.51.6Three months from now the Realized One will be fully extinguished.”

3.51.7That is what the Buddha said.

3.51.8Then the Holy One, the Teacher, went on to say:

3.51.9“I’ve reached a ripe old age,

3.51.10and little of my life is left.

3.51.11Having given it up, I’ll depart;

3.51.12I’ve made a refuge for myself.

3.51.13Diligent and mindful,

3.51.14be of good virtues, mendicants!

3.51.15With well-settled thoughts,

3.51.16take good care of your minds.

3.51.17Whoever meditates diligently

3.51.18in this teaching and training,

3.51.19giving up transmigration through rebirths,

3.51.20will make an end to suffering.”

3.51.21The third recitation section.

4.1.021. The Elephant Look

4.1.1Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.

4.1.2Then, after the meal, on his return from almsround, he turned to gaze back at Vesālī, the way that elephants do. He said to Venerable Ānanda:

4.1.3“Ānanda, this will be the last time the Realized One sees Vesālī.

4.1.4Come, Ānanda, let’s go to Wares Village.”

4.1.5“Yes, sir,” Ānanda replied.

4.2.1Then the Buddha together with a large Saṅgha of mendicants arrived at Wares Village,

4.2.2and stayed there.

4.2.3There the Buddha addressed the mendicants:

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

4.2.5What four?

4.2.6Noble ethics,

4.2.7immersion,

4.2.8wisdom,

4.2.9and freedom.

4.2.10These noble ethics, immersion, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the leash to existence is ended; now there’ll be no more future lives.”

4.3.1That is what the Buddha said.

4.3.2Then the Holy One, the Teacher, went on to say:

4.3.3“Ethics, immersion, and wisdom,

4.3.4and the supreme freedom:

4.3.5these things have been understood

4.3.6by Gotama the renowned.

4.3.7And so the Buddha, having insight,

4.3.8explained this teaching to the mendicants.

4.3.9The teacher made an end of suffering,

4.3.10seeing clearly, he is fully quenched.”

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

4.4.2“Such is ethics, such is immersion, such is wisdom.

4.4.3When immersion is imbued with ethics it’s very fruitful and beneficial.

4.4.4When wisdom is imbued with immersion it’s very fruitful and beneficial.

4.4.5When the mind is imbued with wisdom it is rightly freed from the defilements, namely,

4.4.6the defilements of sensuality, desire to be reborn, and ignorance.”

4.5.022. The Four Great References

4.5.1When the Buddha had stayed in Wares Village as long as he pleased, he addressed Ānanda,

4.5.2“Come, Ānanda, let’s go to Elephant Village.” …

4.5.3“Let’s go to Mango Village.” …

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

4.5.5“Let’s go to Bhoga City.”

4.6.1“Yes, sir,” Ānanda replied.

4.6.2Then the Buddha together with a large Saṅgha of mendicants arrived at Bhoga City,

4.7.1where he stayed at the Ānanda Shrine.

4.7.2There the Buddha addressed the mendicants:

4.7.3“Mendicants, I will teach you the four great references.

4.7.4Listen and apply your mind well, I will speak.”

4.7.5“Yes, sir,” they replied.

4.7.6The Buddha said this:

4.8.1“Take a mendicant who says:

4.8.2‘Reverend, I have heard and learned this in the presence of the Buddha:

4.8.3this is the teaching, this is the training, this is the Teacher’s instruction.’

4.8.4You should neither approve nor reject that mendicant’s statement.

4.8.5Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.

4.8.6If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:

4.8.7‘Clearly this is not the word of the Buddha.

4.8.8It has been incorrectly memorized by that mendicant.’

4.8.9And so you should discard it.

4.8.10If they do fit in the discourse and are exhibited in the training, you should draw the conclusion:

4.8.11‘Clearly this is the word of the Buddha.

4.8.12It has been correctly memorized by that mendicant.’

4.8.13You should remember it. This is the first great reference.

4.9.1Take another mendicant who says:

4.9.2‘In such-and-such monastery lives a Saṅgha with seniors and leaders.

4.9.3I’ve heard and learned this in the presence of that Saṅgha:

4.9.4this is the teaching, this is the training, this is the Teacher’s instruction.’

4.9.5You should neither approve nor reject that mendicant’s statement.

4.9.6Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.

4.9.7If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:

4.9.8‘Clearly this is not the word of the Buddha.

4.9.9It has been incorrectly memorized by that Saṅgha.’

4.9.10And so you should discard it.

4.9.11If they do fit in the discourse and are exhibited in the training, you should draw the conclusion:

4.9.12‘Clearly this is the word of the Buddha.

4.9.13It has been correctly memorized by that Saṅgha.’

4.9.14You should remember it. This is the second great reference.

4.10.1Take another mendicant who says:

4.10.2‘In such-and-such monastery there are several senior mendicants who are very learned, inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines.

4.10.3I’ve heard and learned this in the presence of those senior mendicants:

4.10.4this is the teaching, this is the training, this is the Teacher’s instruction.’

4.10.5You should neither approve nor reject that mendicant’s statement.

4.10.6Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.

4.10.7If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:

4.10.8‘Clearly this is not the word of the Buddha.

4.10.9It has not been correctly memorized by those senior mendicants.’

4.10.10And so you should discard it.

4.10.12If they do fit in the discourse and are exhibited in the training, you should draw the conclusion:

4.10.13‘Clearly this is the word of the Buddha.

4.10.14It has been correctly memorized by those senior mendicants.’

4.10.15You should remember it. This is the third great reference.

4.11.1Take another mendicant who says:

4.11.2‘In such-and-such monastery there is a single senior mendicant who is very learned, an inheritor of the heritage, who has memorized the teachings, the monastic law, and the outlines.

4.11.3I’ve heard and learned this in the presence of that senior mendicant:

4.11.4this is the teaching, this is the training, this is the Teacher’s instruction.’

4.11.5You should neither approve nor reject that mendicant’s statement.

4.11.6Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.

4.11.7If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:

4.11.8‘Clearly this is not the word of the Buddha.

4.11.9It has been incorrectly memorized by that senior mendicant.’

4.11.10And so you should discard it.

4.11.11If they do fit in the discourse and are exhibited in the training, you should draw the conclusion:

4.11.12‘Clearly this is the word of the Buddha.

4.11.13It has been correctly memorized by that senior mendicant.’

4.11.14You should remember it. This is the fourth great reference.

4.11.15These are the four great references.”

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

4.12.2“Such is ethics, such is immersion, such is wisdom.

4.12.3When immersion is imbued with ethics it’s very fruitful and beneficial.

4.12.4When wisdom is imbued with immersion it’s very fruitful and beneficial.

4.12.5When the mind is imbued with wisdom it is rightly freed from the defilements, namely,

4.12.6the defilements of sensuality, desire to be reborn, and ignorance.”

4.13.023. On Cunda the Smith

4.13.1When the Buddha had stayed in Bhoga City as long as he pleased, he addressed Ānanda,

4.13.2“Come, Ānanda, let’s go to Pāvā.”

4.13.3“Yes, sir,” Ānanda replied.

4.13.4Then the Buddha together with a large Saṅgha of mendicants arrived at Pāvā,

4.13.5where he stayed in Cunda the smith’s mango grove.

4.14.1Cunda heard that the Buddha had arrived and was staying in his mango grove.

4.14.2Then he went to the Buddha, bowed, and sat down to one side.

4.14.3The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk.

4.14.4Then Cunda said to the Buddha,

4.15.1“Sir, would the Buddha, together with the mendicant Saṅgha, please accept tomorrow’s meal from me?”

4.15.2The Buddha consented with silence.

4.16.1Then, knowing that the Buddha had consented, Cunda rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

4.17.1And when the night had passed Cunda had delicious fresh and cooked foods prepared in his own home, and plenty of pork on the turn. Then he had the Buddha informed of the time, saying,

4.17.2“Sir, it’s time. The meal is ready.”

4.18.1Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Cunda together with the mendicant Saṅgha, where he sat down on the seat spread out

4.18.2and addressed Cunda,

4.18.3“Cunda, please serve me with the pork on the turn that you’ve prepared.

4.18.4And serve the mendicant Saṅgha with the other foods.”

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

4.19.1Then the Buddha addressed Cunda,

4.19.2“Cunda, any pork on the turn that’s left over, you should bury it in a pit.

4.19.3I don’t see anyone in this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—who could properly digest it except the Realized One.”

4.19.4“Yes, sir,” replied Cunda. He did as he was asked, then came back to the Buddha, bowed, and sat down to one side.

4.19.5Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he rose from his seat and left.

4.20.1After the Buddha had eaten Cunda’s meal, he fell severely ill with bloody dysentery, struck by dreadful pains, close to death.

4.20.2But he endured unbothered, with mindfulness and situational awareness.

4.20.3Then he addressed Ānanda,

4.20.4“Come, Ānanda, let’s go to Kusinārā.”

4.20.5“Yes, sir,” Ānanda replied.

4.20.6I’ve heard that after eating

4.20.7the meal of Cunda the smith,

4.20.8the attentive one fell severely ill,

4.20.9with pains, close to death.

4.20.10A severe sickness struck the Teacher

4.20.11who had eaten the pork on the turn.

4.20.12While still purging the Buddha said:

4.20.13“I’ll go to the citadel of Kusinārā.”

4.21.024. Bringing a Drink

4.21.1Then the Buddha left the road and went to the root of a certain tree, where he addressed Ānanda,

4.21.2“Go on then, Ānanda, fold my outer robe in four and spread it out for me. I am tired and will sit down.”

4.21.3“Yes, sir,” replied Ānanda, and did as he was asked.

4.21.4The Buddha sat down on the seat spread out.

4.22.1When he was seated he said to Venerable Ānanda,

4.22.2“Go on then, Ānanda, fetch me some water. I am thirsty and will drink.”

4.22.3When he said this, Venerable Ānanda said to the Buddha,

4.22.4“Sir, just now around five hundred carts have passed by. The shallow water has been churned up by their wheels, and it flows cloudy and murky.

4.22.5The Kakudhā River is not far away, with clear, sweet, cool water, clean, with smooth banks, delightful.

4.22.6There the Buddha can drink and cool his limbs.”

4.23.1For a second time, the Buddha asked Ānanda for a drink,

4.23.3and for a second time Ānanda suggested going to the Kakudhā River.

4.24.1And for a third time, the Buddha said to Ānanda,

4.24.2“Go on then, Ānanda, fetch me some water. I am thirsty and will drink.”

4.24.3“Yes, sir,” replied Ānanda. Taking his bowl he went to the river.

4.24.4Now, though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when Ānanda approached it flowed transparent, clear, and unclouded.

4.25.1Then Ānanda thought,

4.25.2“Oh lord, how incredible, how amazing! The Realized One has such psychic power and might!

4.25.3For though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded.”

4.25.4Gathering a bowl of drinking water he went back to the Buddha, and said to him,

4.25.5“It’s incredible, sir, it’s amazing! The Realized One has such psychic power and might!

4.25.6Just now, though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded.

4.25.7Drink the water, Blessed One! Drink the water, Holy One!”

4.25.8So the Buddha drank the water.

4.26.025. On Pukkusa the Malla

4.26.1Now at that time Pukkusa the Mallian, a disciple of Āḷāra Kālāma, was traveling along the road from Kusinārā to Pāvā.

4.26.2He saw the Buddha sitting at the root of a certain tree.

4.26.3He went up to him, bowed, sat down to one side, and said,

4.26.4“It’s incredible, sir, it’s amazing! Those who have gone forth remain in such peaceful meditations.

4.27.1Once it so happened that Āḷāra Kālāma, while traveling along a road, left the road and sat at the root of a nearby tree for the day’s meditation.

4.27.2Then around five hundred carts passed by right beside Āḷāra Kālāma.

4.27.3Then a certain person coming behind those carts went up to Āḷāra Kālāma and said to him:

4.27.4‘Sir, didn’t you see the five hundred carts pass by?’

4.27.5‘No, respectable sir, I didn’t see them.’

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

4.27.7‘No, respectable sir, I didn’t hear a sound.’

4.27.8‘But sir, were you asleep?’

4.27.9‘No, respectable sir, I wasn’t asleep.’

4.27.10‘But sir, were you conscious?’

4.27.11‘Yes, respectable sir.’

4.27.12‘So, sir, while conscious and awake you neither saw nor heard a sound as five hundred carts passed by right beside you?

4.27.13Why sir, even your outer robe is covered with dust!’

4.27.14‘Yes, respectable sir.’

4.27.15Then that person thought:

4.27.16‘Oh lord, how incredible, how amazing! Those who have gone forth remain in such peaceful meditations,

4.27.17in that, while conscious and awake he neither saw nor heard a sound as five hundred carts passed by right next to him.’

4.27.18And after declaring his lofty confidence in Āḷāra Kālāma, he left.”

4.28.1“What do you think, Pukkusa?

4.28.2Which is harder and more challenging to do while conscious and awake:

4.28.3to neither see nor hear a sound as five hundred carts pass by right next to you?

4.28.4Or to neither see nor hear a sound as the heavens are raining and pouring, lightning’s flashing, and thunder’s cracking?”

4.29.1“What do five hundred carts matter, or six hundred, or seven hundred, or eight hundred, or nine hundred, or a thousand, or even a hundred thousand carts?

4.29.2It’s far harder and more challenging to neither see nor hear a sound as the heavens are raining and pouring, lightning’s flashing, and thunder’s cracking!”

4.30.1“This one time, Pukkusa, I was staying near Ātumā in a threshing-hut.

4.30.2At that time the heavens were raining and pouring, lightning was flashing, and thunder was cracking. And not far from the threshing-hut two farmers who were brothers were killed, as well as four oxen.

4.30.3Then a large crowd came from Ātumā to the place where that happened.

4.31.1Now at that time I came out of the threshing-hut and was walking mindfully in the open near the door of the hut.

4.31.2Then having left that crowd, a certain person approached me, bowed, and stood to one side. I said to them,

4.32.1‘Why, respectable sir, has this crowd gathered?’

4.32.2‘Just now, sir, the heavens were raining and pouring, lightning was flashing, and thunder was cracking. And two farmers who were brothers were killed, as well as four oxen.

4.32.3Then this crowd gathered here.

4.32.4But sir, where were you?’

4.32.5‘I was right here, respectable sir.’

4.32.6‘But sir, did you see?’

4.32.7‘No, respectable sir, I didn’t see anything.’

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

4.32.9‘No, respectable sir, I didn’t hear a sound.’

4.32.10‘But sir, were you asleep?’

4.32.11‘No, respectable sir, I wasn’t asleep.’

4.32.12‘But sir, were you conscious?’

4.32.13‘Yes, respectable sir.’

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

4.32.15‘Yes, respectable sir.’

4.33.1Then that person thought:

4.33.2‘Oh lord, how incredible, how amazing! Those who have gone forth remain in such peaceful meditations,

4.33.3in that, while conscious and awake he neither saw nor heard a sound as the heavens were raining and pouring, lightning was flashing, and thunder was cracking.’

4.33.4And after declaring their lofty confidence in me, they bowed and respectfully circled me, keeping me on their right, before leaving.”

4.34.1When he said this, Pukkusa said to him,

4.34.2“Any confidence I had in Āḷāra Kālāma I whisk away as in a strong wind, or glide away as down a swift stream.

4.34.3Excellent, sir! Excellent!

4.34.4As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways.

4.34.5I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.

4.34.6From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

4.35.1Then Pukkusa addressed a certain man,

4.35.2“Go on then, lad, fetch me a pair of ready to wear garments the color of mountain gold.”

4.35.3“Yes, sir,” replied that man, and did as he was asked.

4.35.4Then Pukkusa brought the garments to the Buddha,

4.35.5“Sir, please accept this pair of ready to wear garments the color of mountain gold from me out of sympathy.”

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

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

4.36.1Then the Buddha educated, encouraged, fired up, and inspired Pukkusa the Malla with a Dhamma talk,

4.36.2after which he got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

4.37.1Then, not long after Pukkusa had left, Ānanda placed the pair of garments the color of mountain gold by the Buddha’s body.

4.37.2But when placed by the Buddha’s body they seemed to lose their sheen.

4.37.3Then Ānanda said to the Buddha,

4.37.4“It’s incredible, sir, it’s amazing, how pure and bright is the color of the Realized One’s skin.

4.37.5When this pair of ready to wear garments the color of mountain gold is placed by the Buddha’s body they seem to lose their sheen.”

4.37.6“That’s so true, Ānanda, that’s so true! There are two times when the color of the Realized One’s skin becomes extra pure and bright.

4.38.1What two?

4.38.2The night when a Realized One awakens to the supreme perfect awakening; and the night he becomes fully extinguished in the element of extinguishment with no residue.

4.38.3These are the are two times when the color of the Realized One’s skin becomes extra pure and bright.

4.38.4Today, Ānanda, in the last watch of the night, between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā, shall be the Realized One’s full extinguishment.

4.38.5Come, Ānanda, let’s go to the Kakudhā River.”

4.38.6“Yes, sir,” Ānanda replied.

4.38.7A pair of garments the color of mountain gold

4.38.8was presented by Pukkusa;

4.38.9when the Teacher was clothed with them,

4.38.10his snow gold skin glowed bright.

4.39.1Then the Buddha together with a large Saṅgha of mendicants went to the Kakudhā River. He plunged into the river and bathed and drank. And when he had emerged, he went to the mango grove,

4.39.2where he addressed Venerable Cundaka,

4.39.3“Go on then, Cundaka, fold my outer robe in four and spread it out for me. I am tired and will lie down.”

4.40.1“Yes, sir,” replied Cundaka, and did as he was asked.

4.40.2And then the Buddha laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up.

4.40.3But Cundaka sat down right there in front of the Buddha.

4.41.1Having gone to Kakudhā Creek,

4.41.2whose water was transparent, sweet, and clear,

4.41.3the Teacher, being tired, plunged in,

4.41.4the Realized One, without compare in the world.

4.41.5And after bathing and drinking the Teacher emerged.

4.41.6Before the group of mendicants, in the middle, <j>the Buddha,

4.41.7the Teacher <j>who rolled forth the present dispensation,

4.41.8the great seer went to the mango grove.

4.41.9He addressed the mendicant named Cundaka:

4.41.10“Spread out my folded robe so I can lie down.”

4.41.11The evolved one urged Cunda,

4.41.12who quickly spread the folded robe.

4.41.13The Teacher lay down so tired,

4.41.14while Cunda sat there before him.

4.42.1Then the Buddha said to Venerable Ānanda:

4.42.2“Now it may happen, Ānanda, that someone may give rise to regret in Cunda the smith:

4.42.3‘It’s your loss, respected Cunda, it’s your misfortune, in that the Realized One was fully quenched after eating his last almsmeal from you.’

4.42.4You should dispel remorse in Cunda the smith like this:

4.42.5‘You’re fortunate, respected Cunda, you’re so very fortunate,

4.42.6in that the Realized One was fully quenched after eating his last almsmeal from you.

4.42.7I have heard and learned this in the presence of the Buddha.

4.42.8There are two almsmeal offerings that have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings.

4.42.9What two?

4.42.10The almsmeal after eating which a Realized One awakens to the supreme perfect awakening; and the almsmeal after eating which he becomes fully extinguished in the element of extinguishment with no residue.

4.42.11These two almsmeal offerings have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings.

4.42.12You’ve accumulated a deed that leads to long life, beauty, happiness, fame, heaven, and sovereignty.’

4.42.13That’s how you should dispel remorse in Cunda the smith.”

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

4.43.2“A giver’s merit grows;

4.43.3enmity doesn’t build up when you have self-control.

4.43.4A skillful person gives up bad things—

4.43.5with the end of greed, hate, and delusion, <j>they’re quenched.”

4.43.6The fourth recitation section.

5.1.026. The Pair of Sal Trees

5.1.1Then the Buddha said to Ānanda,

5.1.2“Come, Ānanda, let’s go to the far shore of the Golden River, and on to the sal forest of the Mallas at Upavattana near Kusinārā.”

5.1.3“Yes, sir,” Ānanda replied.

5.1.4And that’s where they went. Then the Buddha addressed Ānanda,

5.1.5“Go on then, Ānanda, set up a cot for me between the twin sal trees, with my head to the north. I am tired and will lie down.”

5.1.6“Yes, sir,” replied Ānanda, and did as he was asked.

5.1.7And then the Buddha laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware.

5.2.1Now at that time the twin sal trees were in full blossom with flowers out of season.

5.2.2They sprinkled and bestrewed the Realized One’s body in honor of the Realized One.

5.2.3And the flowers of the heavenly Flame Tree fell from the sky, and they too sprinkled and bestrewed the Realized One’s body in honor of the Realized One.

5.2.4And heavenly sandalwood powder fell from the sky, and it too sprinkled and bestrewed the Realized One’s body in honor of the Realized One.

5.2.5And heavenly music played in midair in honor of the Realized One.

5.2.6And heavenly choirs sang in midair in honor of the Realized One.

5.3.1Then the Buddha pointed out to Ānanda what was happening, adding:

5.3.8“That’s not the full extent of how the Realized One is honored, respected, revered, venerated, and esteemed.

5.3.9Any monk or nun or male or female lay follower who practices in line with the teaching, practicing properly, living in line with the teaching—they honor, respect, revere, venerate, and esteem the Realized One with the highest honor.

5.3.10So Ānanda, you should train like this: ‘We shall practice in line with the teaching, practicing properly, living in line with the teaching.’”

5.4.027. The Monk Upavāṇa

5.4.1Now at that time Venerable Upavāṇa was standing in front of the Buddha fanning him.

5.4.2Then the Buddha made him move,

5.4.3“Move over, mendicant, don’t stand in front of me.”

5.4.4Ānanda thought,

5.4.5“This Venerable Upavāṇa has been the Buddha’s attendant for a long time, close to him, living in his presence.

5.4.6Yet in his final hour the Buddha makes him move, saying:

5.4.7‘Move over, mendicant, don’t stand in front of me.’

5.4.8What is the cause, what is the reason for this?”

5.5.1Then Ānanda said to the Buddha,

5.5.2“This Venerable Upavāṇa has been the Buddha’s attendant for a long time, close to him, living in his presence.

5.5.3Yet in his final hour the Buddha makes him move, saying:

5.5.4‘Move over, mendicant, don’t stand in front of me.’

5.5.5What is the cause, sir, what is the reason for this?”

5.5.7“Most of the deities from ten solar systems have gathered to see the Realized One.

5.5.8For twelve leagues all around this sal grove there’s no spot, not even a fraction of a hair’s tip, that’s not crowded full of illustrious deities.

5.5.9The deities are complaining:

5.5.10‘We’ve come such a long way to see the Realized One!

5.5.11Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.

5.5.12This very day, in the last watch of the night, the Realized One will be fully extinguished.

5.5.13And this illustrious mendicant is standing in front of the Buddha blocking the view. We won’t get to see the Realized One in his final hour!’”

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

5.6.2“There are, Ānanda, deities—both in space and on the earth—who are aware of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting:

5.6.3‘Too soon the Blessed One will be fully extinguished! Too soon the Holy One will be fully extinguished! Too soon the Eye of the World will vanish!’

5.6.6But the deities who are free of desire endure, mindful and aware, thinking:

5.6.7‘Conditions are impermanent. How could it possibly be otherwise?’”

5.7.028. The Four Inspiring Places

5.7.1“Previously, sir, when mendicants had completed the rainy season residence in various districts they came to see the Realized One.

5.7.2We got to see the esteemed mendicants, and to pay homage to them.

5.7.3But when the Buddha has passed, we won’t get to see the esteemed mendicants or to pay homage to them.”

5.8.1“Ānanda, a faithful gentleman should go to see these four inspiring places.

5.8.2What four?

5.8.3Thinking: ‘Here the Realized One was born!’—that is an inspiring place.

5.8.4Thinking: ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’—that is an inspiring place.

5.8.5Thinking: ‘Here the supreme Wheel of Dhamma was rolled forth by the Realized One!’—that is an inspiring place.

5.8.6Thinking: ‘Here the Realized One was fully quenched in the element of extinguishment with no residue!’—that is an inspiring place.

5.8.7These are the four inspiring places that a faithful gentleman should go to see.

5.8.8Faithful monks, nuns, laymen, and laywomen will come, and think:

5.8.9‘Here the Realized One was born!’ and ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’ and ‘Here the supreme Wheel of Dhamma was rolled forth by the Realized One!’ and ‘Here the Realized One was fully quenched in the element of extinguishment with no residue!’

5.8.10Anyone who passes away while on pilgrimage to these shrines will, when their body breaks up, after death, be reborn in a good place, a heavenly realm.”

5.9.029. Ānanda’s Questions

5.9.1“Sir, how do we proceed when it comes to ladies?”

5.9.2“Without looking, Ānanda.”

5.9.3“But when looking, how to proceed?”

5.9.4“Without chatting, Ānanda.”

5.9.5“But when chatting, how to proceed?”

5.9.6“Be mindful, Ānanda.”

5.10.1“Sir, how do we proceed when it comes to the Realized One’s corpse?”

5.10.2“Don’t get involved in the rites for venerating the Realized One’s corpse, Ānanda.

5.10.3Please, Ānanda, you must all strive and practice for your heart’s goal! Meditate diligent, keen, and resolute for your heart’s goal!

5.10.4There are astute aristocrats, brahmins, and householders who are devoted to the Realized One. They will perform the rites for venerating the Realized One’s corpse.”

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

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

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

5.11.4“They wrap a wheel-turning monarch’s corpse with unworn cloth, then with uncarded cotton, then again with unworn cloth.

5.11.5In this way they wrap the corpse with five hundred double-layers. Then they place it in an iron casket filled with oil and close it up with another casket. Then, having built a funeral pyre out of all kinds of aromatics, they cremate the corpse.

5.11.6They build a monument for the wheel-turning monarch at the crossroads.

5.11.7That’s how they proceed with a wheel-turning monarch’s corpse.

5.11.8Proceed in the same way with the Realized One’s corpse.

5.11.9A monument for the Realized One is to be built at the crossroads.

5.11.10When someone there lifts up garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for their lasting welfare and happiness.

5.12.030. Individuals Worthy of a Monument

5.12.1Ānanda, these four are worthy of a monument.

5.12.2What four?

5.12.3A Realized One, a perfected one, a fully awakened Buddha; an independent Buddha; a disciple of a Realized One; and a wheel-turning monarch.

5.12.4And for what reason is a Realized One worthy of a monument?

5.12.5So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that Blessed One, perfected and fully awakened!’

5.12.6And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.

5.12.7It is for this reason that a Realized One is worthy of a monument.

5.12.8And for what reason is an independent Buddha worthy of a monument?

5.12.9So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that independent Buddha!’

5.12.10And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.

5.12.11It is for this reason that an independent Buddha is worthy of a monument.

5.12.12And for what reason is a Realized One’s disciple worthy of a monument?

5.12.13So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that Blessed One’s disciple!’

5.12.14And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.

5.12.15It is for this reason that a Realized One’s disciple is worthy of a monument.

5.12.16And for what reason is a wheel-turning monarch worthy of a monument?

5.12.17So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that just and principled king!’

5.12.18And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.

5.12.19It is for this reason that a wheel-turning monarch is worthy of a monument.

5.12.20These four are worthy of a monument.”

5.13.031. Ānanda’s Incredible Qualities

5.13.1Then Venerable Ānanda entered a building, and stood there leaning against the door-jamb and crying,

5.13.2“Oh! I’m still only a trainee with work left to do; and my Teacher is about to be fully extinguished, he who is so kind to me!”

5.13.3Then the Buddha said to the mendicants,

5.13.4“Mendicants, where is Ānanda?”

5.13.5“Sir, Ānanda has entered a dwelling, and stands there leaning against the door-jamb and crying:

5.13.6‘Oh! I’m still only a trainee with work left to do; and my Teacher is about to be fully extinguished, he who is so kind to me!’”

5.13.7So the Buddha addressed one of the monks,

5.13.8“Please, monk, in my name tell Ānanda that

5.13.9the Teacher summons him.”

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

5.13.11“Reverend Ānanda, the Teacher summons you.”

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

5.14.2“Enough, Ānanda! Do not grieve, do not lament. Did I not prepare for this when I explained that

5.14.3we must be parted and separated from all we hold dear and beloved?

5.14.4How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out, even the Realized One’s body?

5.14.5For a long time, Ānanda, you’ve treated the Realized One with deeds of body, speech, and mind that are loving, beneficial, pleasant, undivided, and limitless.

5.14.6You have done good deeds, Ānanda. Devote yourself to meditation, and you will soon be free of defilements.”

5.15.1Then the Buddha said to the mendicants:

5.15.2“Those who were perfected ones, fully awakened Buddhas in the past also had attendants, who at best were like Ānanda is for me.

5.15.3Those who will be perfected ones, fully awakened Buddhas in the future will also have attendants, who at best will be like Ānanda is for me.

5.15.4Ānanda is astute,

5.15.5he is intelligent.

5.15.6He knows the time for monks, nuns, laymen, laywomen, royal ministers, monastics of other religions and their disciples to visit the Realized One.

5.16.1There are these four incredible and amazing things about Ānanda.

5.16.2What four?

5.16.3If an assembly of monks goes to see Ānanda, they’re uplifted by seeing him

5.16.4and uplifted by hearing him speak.

5.16.5And when he falls silent, they’ve never had enough.

5.16.6If an assembly of nuns …

5.16.9laymen …

5.16.12or laywomen goes to see Ānanda, they’re uplifted by seeing him

5.16.13and uplifted by hearing him speak.

5.16.14And when he falls silent, they’ve never had enough.

5.16.15These are the four incredible and amazing things about Ānanda.

5.16.16There are these four incredible and amazing things about a wheel-turning monarch.

5.16.17What four?

5.16.18If an assembly of aristocrats goes to see a wheel-turning monarch, they’re uplifted by seeing him

5.16.19and uplifted by hearing him speak.

5.16.20And when he falls silent, they’ve never had enough.

5.16.21If an assembly of brahmins …

5.16.22householders …

5.16.23or ascetics goes to see a wheel-turning monarch, they’re uplifted by seeing him

5.16.24and uplifted by hearing him speak.

5.16.25And when he falls silent, they’ve never had enough.

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

5.17.032. Teaching the Discourse on Mahāsudassana

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

5.17.2“Sir, please don’t be fully extinguished in this little hamlet, this jungle hamlet, this branch hamlet.

5.17.3There are other great cities such as

5.17.4Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī, and Varanasi.

5.17.5Let the Buddha be fully extinguished there.

5.17.6There are many well-to-do aristocrats, brahmins, and householders there who are devoted to the Buddha.

5.17.7They will perform the rites of venerating the Realized One’s corpse.”

5.17.8“Don’t say that Ānanda! Don’t say that

5.17.9this is a little hamlet, a jungle hamlet, a branch hamlet.

5.18.1Once upon a time, there was a king named Mahāsudassana who was a wheel-turning monarch, a just and principled king. His dominion extended to all four sides, he achieved stability in the country, and he possessed the seven treasures.

5.18.2His capital was this Kusinārā, which at the time was named Kusāvatī.

5.18.3It stretched for twelve leagues from east to west, and seven leagues from north to south.

5.18.4The royal capital of Kusāvatī was successful and prosperous, populous and full of people, with plenty of food.

5.18.5It was just like Āḷakamandā, the royal capital of the gods, which is successful and prosperous, populous and full of spirits, with plenty of food.

5.18.7Kusāvatī was never free of ten sounds by day or night, namely:

5.18.8the sound of elephants, horses, chariots, drums, clay drums, arched harps, singing, horns, gongs, and handbells; and the cry: ‘Eat, drink, be merry!’ as the tenth.

5.19.1Go, Ānanda, into Kusinārā and inform the Mallas:

5.19.2‘This very day, Vāseṭṭhas, in the last watch of the night, the Realized One will be fully extinguished.

5.19.3Come forth, Vāseṭṭhas! Come forth, Vāseṭṭhas!

5.19.4Don’t regret it later, thinking:

5.19.5“The Realized One became fully extinguished in our own village district, but we didn’t get a chance to see him in his final hour.”’”

5.19.6“Yes, sir,” replied Ānanda. Then he robed up and, taking his bowl and robe, entered Kusinārā with a companion.

5.20.033. The Mallas Pay Homage

5.20.1Now at that time the Mallas of Kusinārā were sitting together at the town hall on some business.

5.20.2Ānanda went up to them, and announced:

5.20.3“This very day, Vāseṭṭhas, in the last watch of the night, the Realized One will be fully extinguished.

5.20.4Come forth, Vāseṭṭhas! Come forth, Vāseṭṭhas!

5.20.5Don’t regret it later, thinking:

5.20.6‘The Realized One became fully extinguished in our own village district, but we didn’t get a chance to see him in his final hour.’”

5.21.1When they heard what Ānanda had to say, the Mallas, their sons, daughters-in-law, and wives became distraught, saddened, and grief-stricken. And some, with hair disheveled and arms raised, falling down like their feet were chopped off, rolling back and forth, lamented,

5.21.2“Too soon the Blessed One will be fully extinguished! Too soon the Holy One will be fully extinguished! Too soon the Eye of the World will vanish!”

5.21.3Then the Mallas, their sons, daughters-in-law, and wives, distraught, saddened, and grief-stricken went to the Mallian sal grove at Upavattana and approached Ānanda.

5.22.1Then Ānanda thought,

5.22.2“If I have the Mallas pay homage to the Buddha one by one, they won’t be finished before first light.

5.22.3I’d better separate them family by family and then have them pay homage, saying:

5.22.4‘Sir, the Malla named so-and-so with children, wives, retinue, and ministers bows with his head to your feet.’”

5.22.5And so that’s what he did.

5.22.7So by this means Ānanda got the Mallas to finish paying homage to the Buddha in the first watch of the night.

5.23.034. On Subhadda the Wanderer

5.23.1Now at that time a wanderer named Subhadda was residing near Kusinārā.

5.23.2He heard that

5.23.3on that very day, in the last watch of the night, will be the full extinguishment of the ascetic Gotama.

5.23.4He thought:

5.23.5“I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said:

5.23.6‘Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.’

5.23.7And this very day, in the last watch of the night, will be the full extinguishment of the ascetic Gotama.

5.23.8This state of uncertainty has come up in me.

5.23.9I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty.”

5.24.1Then Subhadda went to the Mallian sal grove at Upavattana, approached Ānanda, and said to him,

5.24.2“Worthy Ānanda, I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said:

5.24.3‘Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.’

5.24.4And this very day, in the last watch of the night, will be the full extinguishment of the ascetic Gotama.

5.24.5This state of uncertainty has come up in me.

5.24.6I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty.

5.24.7Worthy Ānanda, please let me see the ascetic Gotama.”

5.24.8When he had spoken, Ānanda said,

5.24.9“Enough, Reverend Subhadda, do not trouble the Realized One. He is tired.”

5.24.10For a second time …

5.24.11For a third time, Subhadda asked Ānanda, and a third time Ānanda refused.

5.25.1The Buddha heard that discussion between Ānanda and Subhadda.

5.25.2He said to Ānanda,

5.25.3“Enough, Ānanda, don’t obstruct Subhadda; let him see the Realized One.

5.25.4For whatever he asks me, he will only be looking to understand, not to trouble me.

5.25.5And he will quickly understand any answer I give to his question.”

5.25.6So Ānanda said to the wanderer Subhadda,

5.25.7“Go, Reverend Subhadda, the Buddha is making time for you.”

5.26.1Then the wanderer Subhadda went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

5.26.2“Worthy Gotama, there are those ascetics and brahmins who lead an order and a community, and tutor a community. They’re well-known and famous religious founders, deemed holy by many people.

5.26.3Namely: Pūraṇa Kassapa, the bamboo-staffed ascetic Gosāla, Ajita of the hair blanket, Pakudha Kaccāyana, Sañjaya Belaṭṭhiputta, and the Jain ascetic of the Ñātika clan.

5.26.4According to their own claims, did all of them have direct knowledge, or none of them, or only some?”

5.26.5“Enough, Subhadda, let that be.

5.26.7I shall teach you the Dhamma.

5.26.8Listen and apply your mind well, I will speak.”

5.26.9“Yes, sir,” Subhadda replied.

5.26.10The Buddha said this:

5.27.1“Subhadda, in whatever teaching and training the noble eightfold path is not found, there is no ascetic found, no second ascetic, no third ascetic, and no fourth ascetic.

5.27.2In whatever teaching and training the noble eightfold path is found, there is an ascetic found, a second ascetic, a third ascetic, and a fourth ascetic.

5.27.3In this teaching and training the noble eightfold path is found. Only here is there an ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics.

5.27.4Were these mendicants to practice well, the world would not be empty of perfected ones.

5.27.5I was twenty-nine years of age, Subhadda,

5.27.6when I went forth to discover what is skillful.

5.27.7It’s been over fifty years

5.27.8since I went forth.

5.27.9Teacher of the references <j>for the systematic teaching:

5.27.10outside of here there is no ascetic,

5.27.11no second ascetic,

5.27.12no third ascetic,

5.27.13and no fourth ascetic.

5.27.14Other sects are empty of ascetics.

5.27.15Were these mendicants to practice well, the world would not be empty of perfected ones.”

5.28.1When he had spoken, Subhadda said to the Buddha,

5.28.2“Excellent, sir! Excellent!

5.28.3As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways.

5.28.4I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.

5.28.5Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

5.29.1“Subhadda, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they’ll give the going forth, the ordination into monkhood.

5.29.2However, I have recognized individual differences in this matter.”

5.29.3“Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood.”

5.29.4Then the Buddha said to Ānanda,

5.29.5“Well then, Ānanda, give Subhadda the going forth.”

5.29.6“Yes, sir,” Ānanda replied.

5.30.1Then Subhadda said to Ānanda,

5.30.2“You’re so fortunate, Reverand Ānanda, so very fortunate,

5.30.3to be anointed here in the Teacher’s presence as his pupil!”

5.30.4And the wanderer Subhadda received the going forth, the ordination in the Buddha’s presence.

5.30.5Not long after his ordination, Venerable Subhadda, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

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

5.30.7And Venerable Subhadda became one of the perfected.

5.30.8He was the last personal disciple of the Buddha.

5.30.9The fifth recitation section.

6.1.035. The Buddha’s Last Words

6.1.1Then the Buddha addressed Venerable Ānanda:

6.1.2“Now, Ānanda, some of you might think:

6.1.3‘The teacher’s dispensation has passed. Now we have no Teacher.’

6.1.4But you should not see it like this.

6.1.5The teaching and training that I have taught and pointed out for you shall be your Teacher after my passing.

6.2.1After my passing, mendicants ought not address each other as ‘reverend’, as they do today.

6.2.2A more senior mendicant ought to address a more junior mendicant by name or clan, or by saying ‘reverend’.

6.2.3A more junior mendicant ought to address a more senior mendicant using ‘sir’ or ‘venerable’.

6.3.1If it wishes, after my passing the Saṅgha may abolish the lesser and minor training rules.

6.4.1After my passing, give the divine punishment to the mendicant Channa.”

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

6.4.3“Channa may say what he likes,

6.4.4but the mendicants should not correct, advise, or instruct him.”

6.5.1Then the Buddha said to the mendicants,

6.5.2“Perhaps even a single mendicant has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. So ask, mendicants! Don’t regret it later, thinking:

6.5.3‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’”

6.5.4When this was said, the mendicants kept silent.

6.6.1For a second time …

6.6.2For a third time the Buddha addressed the mendicants:

6.6.3“Perhaps even a single mendicant has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. So ask, mendicants! Don’t regret it later, thinking:

6.6.4‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’”

6.6.5For a third time, the mendicants kept silent.

6.6.6Then the Buddha said to the mendicants,

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

6.6.8When this was said, the mendicants kept silent.

6.6.9Then Venerable Ānanda said to the Buddha,

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

6.6.11“Ānanda, you speak out of faith. But the Realized One knows that there is not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.

6.6.12Even the last of these five hundred mendicants is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

6.7.1Then the Buddha said to the mendicants:

6.7.2“Come now, mendicants, I say to you all:

6.7.3‘Conditions fall apart. Persist with diligence.’”

6.7.4These were the Realized One’s last words.

6.8.036. Fully Quenched

6.8.1Then the Buddha entered the first absorption. Emerging from that, he entered the second absorption. Emerging from that, he successively entered into and emerged from the third absorption, the fourth absorption, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, and the dimension of neither perception nor non-perception. Then he entered the cessation of perception and feeling.

6.8.2Then Venerable Ānanda said to Venerable Anuruddha,

6.8.3“Honorable Anuruddha, has the Buddha become fully quenched?”

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

6.9.1Then the Buddha emerged from the cessation of perception and feeling and entered the dimension of neither perception nor non-perception. Emerging from that, he successively entered into and emerged from the dimension of nothingness, the dimension of infinite consciousness, the dimension of infinite space, the fourth absorption, the third absorption, the second absorption, and the first absorption. Emerging from that, he successively entered into and emerged from the second absorption and the third absorption. Then he entered the fourth absorption. Emerging from that the Buddha immediately became fully extinguished.

6.10.1When the Buddha was fully quenched, along with the full extinguishment there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.

6.10.2When the Buddha was fully quenched, the divinity Sahampati spoke this verse:

6.10.3“All creatures in this world

6.10.4must lay down this bag of bones.

6.10.5For even a Teacher such as this,

6.10.6unrivaled in the world,

6.10.7the Realized One, attained to power,

6.10.8the Buddha was fully quenched.”

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

6.10.10“Oh! Conditions are impermanent,

6.10.11their nature is to rise and fall;

6.10.12having arisen, they cease;

6.10.13their settling is blissful.”

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

6.10.15“There was no more breathing

6.10.16for the unaffected one of steady heart.

6.10.17Imperturbable, committed to peace,

6.10.18the sage has done his time.

6.10.19He put up with painful feelings

6.10.20without flinching.

6.10.21The liberation of his heart

6.10.22was like the extinguishing of a lamp.”

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

6.10.24“Then there was terror!

6.10.25Then they had goosebumps!

6.10.26When the Buddha, endowed with all fine qualities,

6.10.27became fully quenched.”

6.10.28When the Buddha was fully quenched, some of the mendicants there who were not free of desire, with arms raised, falling down like their feet were chopped off, rolling back and forth, lamented: “Too soon the Blessed One has become fully quenched! Too soon the Holy One has become fully quenched! Too soon the Eye of the World has vanished!”

6.10.29But the mendicants who were free of desire endured, mindful and aware, thinking,

6.10.30“Conditions are impermanent. How could it possibly be otherwise?”

6.11.1Then Anuruddha addressed the mendicants:

6.11.2“Enough, reverends, do not grieve or lament.

6.11.3Did the Buddha not prepare us for this when he explained that

6.11.4we must be parted and separated from all we hold dear and beloved?

6.11.5How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out?

6.11.6The deities are complaining.”

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

6.11.8“There are, Ānanda, deities—both in space and on the earth—who are aware of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting:

6.11.9‘Too soon the Blessed One has become fully quenched! Too soon the Holy One has become fully quenched! Too soon the Eye of the World has vanished!’

6.11.12But the deities who are free of desire endure, mindful and aware, thinking:

6.11.13‘Conditions are impermanent. How could it possibly be otherwise?’”

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

6.12.1Then Anuruddha said to Ānanda,

6.12.2“Go, Ānanda, into Kusinārā and inform the Mallas:

6.12.3‘Vāseṭṭhas, the Buddha has become fully quenched.

6.12.4Please come at your convenience.’”

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

6.12.6Now at that time the Mallas of Kusinārā were sitting together at the town hall still on the same business.

6.12.7Ānanda went up to them, and announced,

6.12.8“Vāseṭṭhas, the Buddha has become fully quenched.

6.12.9Please come at your convenience.”

6.12.10When they heard what Ānanda had to say, the Mallas, their sons, daughters-in-law, and wives became distraught, saddened, and grief-stricken. And some, with hair disheveled and arms raised, falling down like their feet were chopped off, rolling back and forth, lamented,

6.12.11“Too soon the Blessed One has become fully quenched! Too soon the Holy One has become fully quenched! Too soon the Eye of the World has vanished!”

6.13.037. The Rites of Venerating the Buddha’s Corpse

6.13.1Then the Mallas ordered their men,

6.13.2“So then, lads, collect fragrances and garlands, and all the musical instruments in Kusinārā.”

6.13.3Then—taking those fragrances and garlands, all the musical instruments, and five hundred pairs of garments—they went to the Mallian sal grove at Upavattana and approached the Buddha’s corpse. They spent the day honoring, respecting, revering, and venerating the Buddha’s corpse with dance and song and music and garlands and fragrances, and making awnings and setting up pavilions.

6.13.4Then they thought,

6.13.5“It’s too late to cremate the Buddha’s corpse today. Let’s do it tomorrow.”

6.13.6But they spent the next day the same way, and so too the third, fourth, fifth, and sixth days.

6.14.1Then on the seventh day they thought,

6.14.2“Honoring, respecting, revering, and venerating the Buddha’s corpse with dance and song and music and garlands and fragrances, let us carry it to the south of the town, and cremate it there outside the town.”

6.14.3Now at that time eight of the leading Mallas, having bathed their heads and dressed in unworn clothes, said,

6.14.4“We shall lift the Buddha’s corpse.” But they were unable to do so.

6.14.5The Mallas said to Anuruddha,

6.14.6“What is the cause, Honorable Anuruddha, what is the reason why these eight Mallian chiefs are unable to lift the Buddha’s corpse?”

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

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

6.15.2“You plan to

6.15.3carry the Buddha’s corpse to the south of the town while venerating it with dance and song and music and garlands and fragrances, and cremate it there outside the town.

6.15.4The deities plan to

6.15.5carry the Buddha’s corpse to the north of the town while venerating it with heavenly dance and song and music and garlands and fragrances. Then they plan to enter the town by the northern gate, carry it through the center of the town, leave by the eastern gate, and cremate it there at the Mallian shrine named Coronation.”

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

6.16.1Now at that time the whole of Kusinārā was covered knee-deep with the flowers of the Flame Tree, without gaps even on the filth and rubbish heaps.

6.16.2Then the deities and the Mallas of Kusinārā carried the Buddha’s corpse to the north of the town while venerating it with heavenly and human dance and song and music and garlands and fragrances. Then they entered the town by the northern gate, carried it through the center of the town, left by the eastern gate, and deposited the corpse there at the Mallian shrine named Coronation.

6.17.1Then the Mallas said to Ānanda,

6.17.2“Honorable Ānanda, how do we proceed when it comes to the Realized One’s corpse?”

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

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

6.17.5“They wrap a wheel-turning monarch’s corpse with unworn cloth, then with uncarded cotton, then again with unworn cloth.

6.17.6In this way they wrap the corpse with five hundred double-layers. Then they place it in an iron casket filled with oil and close it up with another casket. Then, having built a funeral pyre out of all kinds of aromatics, they cremate the corpse.

6.17.7They build a monument for the wheel-turning monarch at the crossroads.

6.17.8That’s how they proceed with a wheel-turning monarch’s corpse.

6.17.9Proceed in the same way with the Realized One’s corpse.

6.17.10A monument for the Realized One is to be built at the crossroads.

6.17.11When someone there lifts up garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for their lasting welfare and happiness.”

6.18.1Then the Mallas ordered their men,

6.18.2“So then, lads, collect uncarded cotton.”

6.18.3So the Mallas wrapped the Buddha’s corpse,

6.18.4and placed it in an iron casket filled with oil. Then, having built a funeral pyre out of all kinds of aromatics, they lifted the corpse on to the pyre.

6.19.038. Mahākassapa’s Arrival

6.19.1Now at that time Venerable Mahākassapa was traveling along the road from Pāvā to Kusinārā together with a large Saṅgha of five hundred mendicants.

6.19.2Then he left the road and sat at the root of a tree.

6.19.3Now at that time a certain Ājīvaka ascetic had picked up a Flame Tree flower in Kusinārā and was traveling along the road to Pāvā.

6.19.4Mahākassapa saw him coming off in the distance and said to him,

6.19.5“Reverend, might you know about our Teacher?”

6.19.6“Yes, reverend. Seven days ago the ascetic Gotama was fully quenched.

6.19.7From there I picked up this Flame Tree flower.”

6.19.8Some of the mendicants there who were not free of desire, with arms raised, falling down like their feet were chopped off, rolling back and forth, lamented,

6.19.9“Too soon the Blessed One has become fully quenched! Too soon the Holy One has become fully quenched! Too soon the Eye of the World has vanished!”

6.19.10But the mendicants who were free of desire endured, mindful and aware, thinking,

6.19.11“Conditions are impermanent. How could it possibly be otherwise?”

6.20.1Now at that time a monk named Subhadda, who had gone forth when old, was sitting in that assembly.

6.20.2He said to those mendicants,

6.20.3“Enough, reverends, do not grieve or lament. We’re well rid of that Great Ascetic. And we are harried:

6.20.4‘This is allowable for you; this is not allowable for you.’

6.20.5Well, now we shall do what we want and not do what we don’t want.”

6.20.6Then Venerable Mahākassapa addressed the mendicants,

6.20.7“Enough, reverends, do not grieve or lament.

6.20.8Did the Buddha not prepare us for this when he explained that

6.20.9we must be parted and separated from all we hold dear and beloved?

6.20.10How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out, even the Realized One’s body?”

6.21.1Now at that time four of the leading Mallas, having bathed their heads and dressed in unworn clothes, said,

6.21.2“We shall light the Buddha’s funeral pyre.” But they were unable to do so.

6.21.3The Mallas said to Anuruddha,

6.21.4“What is the cause, Venerable Anuruddha, what is the reason why these four Mallian chiefs are unable to light the Buddha’s funeral pyre?”

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

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

6.21.8“The deities’ plan is this:

6.21.9Venerable Mahākassapa is traveling along the road from Pāvā to Kusinārā together with a large Saṅgha of five hundred mendicants.

6.21.10The Buddha’s funeral pyre shall not burn until he bows with his head to the Buddha’s feet.”

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

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

6.22.2And the five hundred mendicants did likewise.

6.22.3And when Mahākassapa and the five hundred mendicants bowed the Buddha’s funeral pyre burst into flames all by itself.

6.23.1And when the Buddha’s corpse was cremated no ash or soot was found from outer or inner skin, flesh, sinews, or synovial fluid.

6.23.2Only the relics remained.

6.23.3It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found.

6.23.4In the same way, when the Buddha’s corpse was cremated no ash or soot was found from outer or inner skin, flesh, sinews, or synovial fluid.

6.23.5Only the relics remained.

6.23.6And of those five hundred pairs of garments only two were not burnt: the innermost and the outermost.

6.23.7But when the Buddha’s corpse was consumed the funeral pyre was extinguished by a stream of water that appeared in the sky,

6.23.8by water dripping from the sal trees,

6.23.9and by the Mallas’ fragrant water.

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

6.24.039. Distributing the Relics

6.24.1King Ajātasattu of Magadha, son of the princess of Videha, heard

6.24.2that the Buddha had become fully quenched at Kusinārā.

6.24.3He sent an envoy to the Mallas of Kusinārā:

6.24.4“The Buddha was an aristocrat and so am I. I too deserve a share of the Buddha’s relics. I will build a monument for them and conduct a memorial service.”

6.24.5The Licchavis of Vesālī also heard

6.24.6that the Buddha had become fully quenched at Kusinārā.

6.24.7They sent an envoy to the Mallas of Kusinārā:

6.24.8“The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”

6.24.9The Sakyans of Kapilavatthu also heard

6.24.10that the Buddha had become fully quenched at Kusinārā.

6.24.11They sent an envoy to the Mallas of Kusinārā:

6.24.12“The Buddha was our foremost relative. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”

6.24.13The Bulis of Allakappa also heard

6.24.14that the Buddha had become fully quenched at Kusinārā.

6.24.15They sent an envoy to the Mallas of Kusinārā:

6.24.16“The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”

6.24.17The Koliyans of Rāmagāma also heard

6.24.18that the Buddha had become fully quenched at Kusinārā.

6.24.19They sent an envoy to the Mallas of Kusinārā:

6.24.20“The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”

6.24.21The brahmin of Veṭhadīpa also heard

6.24.22that the Buddha had become fully quenched at Kusinārā.

6.24.23He sent an envoy to the Mallas of Kusinārā:

6.24.24“The Buddha was an aristocrat and I am a brahmin. I too deserve a share of the Buddha’s relics. I will build a monument for them and conduct a memorial service.”

6.24.25The Mallas of Pāvā also heard

6.24.26that the Buddha had become fully quenched at Kusinārā.

6.24.27They sent an envoy to the Mallas of Kusinārā:

6.24.28“The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”

6.25.1When they had spoken, the Mallas of Kusinārā said to those various groups:

6.25.2“The Buddha was fully quenched in our village district. We will not give away a share of his relics.”

6.25.3Then Doṇa the brahmin said to those various groups:

6.25.4“Hear, worthy sirs, a single word from me.

6.25.5Our Buddha’s teaching was acceptance.

6.25.6It would not be good to fight over

6.25.7a share of the supreme individual’s relics.

6.25.8Let us make eight portions, worthy sirs,

6.25.9rejoicing in unity and harmony.

6.25.10Let there be monuments far and wide,

6.25.11so many folk may gain faith in the Clear-eyed One!”

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

6.25.13“Yes, worthy sirs,” replied Doṇa to those various groups. He divided the relics as asked and said to them,

6.25.14“Worthy sirs, please give me the urn, and I shall build a monument for it and conduct a memorial service.”

6.25.15So they gave Doṇa the urn.

6.26.1The Moriyas of Pippalivana heard

6.26.2that the Buddha had become fully quenched at Kusinārā.

6.26.3They sent an envoy to the Mallas of Kusinārā:

6.26.4“The Buddha was an aristocrat, and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”

6.26.5“There is no portion of the Buddha’s relics left, they have already been portioned out.

6.26.6Here, take the embers.”

6.26.7So they took the embers.

6.27.040. Venerating the Relics

6.27.1Then King Ajātasattu of Magadha,

6.27.2the Licchavis of Vesālī,

6.27.3the Sakyans of Kapilavatthu,

6.27.4the Bulis of Allakappa,

6.27.5the Koliyans of Rāmagāma,

6.27.6the brahmin of Veṭhadīpa,

6.27.7the Mallas of Pāvā,

6.27.8the Mallas of Kusinārā,

6.27.9the brahmin Doṇa,

6.27.10and the Moriyas of Pippalivana built monuments for them and conducted memorial services.

6.27.11Thus there were eight monuments for the relics, a ninth for the urn, and a tenth for the embers.

6.27.12That is how it was in the old days.

6.28.1There were eight shares <j>of the Clear-eyed One’s relics.

6.28.2Seven were worshiped in the Black Plum Tree Land.

6.28.3But one share of the most excellent of men

6.28.4was worshiped in Rāmagāma by a dragon king.

6.28.5One tooth is venerated <j>by the gods of the Third Heaven,

6.28.6and one is worshiped in the city of Gandhāra;

6.28.7another one in the realm of the Kaliṅga King,

6.28.8and one is worshiped by a dragon king.

6.28.9Through their glory this rich earth

6.28.10is adorned with the best of offerings.

6.28.11Thus the Clear-eyed One’s corpse

6.28.12is well honored by the honorable.

6.28.13It’s venerated by lords of gods, dragons, and fairies;

6.28.14and likewise venerated by the finest lords of men.

6.28.15Honor it with cupped palms when you get the chance,

6.28.16for a Buddha is rare even in a hundred eons.

6.28.17Altogether forty even teeth,

6.28.18and the body hair and head hair,

6.28.19were carried off individually by gods

6.28.20across the universe.