Tipiṭaka / Tipiṭaka (English) / Dīgha Nikāya, English translation

दीघ निकाय १६

Dīgha Nikāya 16

Long Discourses 16

महापरिनिब्बानसुत्त

Mahāparinibbānasutta

The Great Discourse on the Buddha’s Extinguishment

एवं मे सुतं—एकं समयं भगवा राजगहे विहरति गिज्झकूटे पब्बते। तेन खो पन समयेन राजा मागधो अजातसत्तु वेदेहिपुत्तो वज्जी अभियातुकामो होति। सो एवमाह: “अहं हिमे वज्जी एवंमहिद्धिके एवंमहानुभावे उच्छेच्छामि वज्जी, विनासेस्सामि वज्जी, अनयब्यसनं आपादेस्सामी”ति।

Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena rājā māgadho ajātasattu vedehiputto vajjī abhiyātukāmo hoti. So evamāha: “ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi¹ vajjī, vināsessāmi vajjī, anayabyasanaṁ āpādessāmī”ti.

So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Now at that time King Ajātasattu of Magadha, son of the princess of Videha, wanted to invade the Vajjis. He declared: “I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!”

अथ खो राजा मागधो अजातसत्तु वेदेहिपुत्तो वस्सकारं ब्राह्मणं मगधमहामत्तं आमन्तेसि: “एहि त्वं, ब्राह्मण, येन भगवा तेनुपसङ्कम; उपसङ्कमित्वा मम वचनेन भगवतो पादे सिरसा वन्दाहि, अप्पाबाधं अप्पातङ्कं लहुट्ठानं बलं फासुविहारं पुच्छ: ‘राजा, भन्ते, मागधो अजातसत्तु वेदेहिपुत्तो भगवतो पादे सिरसा वन्दति, अप्पाबाधं अप्पातङ्कं लहुट्ठानं बलं फासुविहारं पुच्छतीऽति। एवञ्च वदेहि: ‘राजा, भन्ते, मागधो अजातसत्तु वेदेहिपुत्तो वज्जी अभियातुकामो। सो एवमाह: “अहं हिमे वज्जी एवंमहिद्धिके एवंमहानुभावे उच्छेच्छामि वज्जी, विनासेस्सामि वज्जी, अनयब्यसनं आपादेस्सामी”ऽति। यथा ते भगवा ब्याकरोति, तं साधुकं उग्गहेत्वा मम आरोचेय्यासि। न हि तथागता वितथं भणन्ती”ति।

Atha kho rājā māgadho ajātasattu vedehiputto vassakāraṁ brāhmaṇaṁ magadhamahāmattaṁ āmantesi: “ehi tvaṁ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: ‘rājā, bhante, māgadho ajātasattu vedehiputto bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti. Evañca vadehi: ‘rājā, bhante, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo. So evamāha: “ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṁ āpādessāmī”’ti. Yathā te bhagavā byākaroti, taṁ sādhukaṁ uggahetvā mama āroceyyāsi. Na hi tathāgatā vitathaṁ bhaṇantī”ti.

And then King Ajātasattu addressed Vassakāra the brahmin minister of Magadha, “Please, brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. And then say: ‘Sir, King Ajātasattu of Magadha, son of the princess of Videha, wants to invade the Vajjis. He says, “I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!”’ Remember well how the Buddha answers and tell it to me. For Realized Ones say nothing that is not so.”

१। वस्सकारब्राह्मण

1. Vassakārabrāhmaṇa

1. The Brahmin Vassakāra

“एवं, भो”ति खो वस्सकारो ब्राह्मणो मगधमहामत्तो रञ्ञो मागधस्स अजातसत्तुस्स वेदेहिपुत्तस्स पटिस्सुत्वा भद्दानि भद्दानि यानानि योजेत्वा भद्दं भद्दं यानं अभिरुहित्वा भद्देहि भद्देहि यानेहि राजगहम्हा निय्यासि, येन गिज्झकूटो पब्बतो तेन पायासि। यावतिका यानस्स भूमि, यानेन गन्त्वा, याना पच्चोरोहित्वा पत्तिकोव येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि।

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

“Yes, sir,” Vassakāra replied. He had the finest carriages harnessed. Then he mounted a fine carriage and, along with other fine carriages, set out from Rājagaha for the Vulture’s Peak Mountain. He went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot, and exchanged greetings with him.

सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो वस्सकारो ब्राह्मणो मगधमहामत्तो भगवन्तं एतदवोच: “राजा, भो गोतम, मागधो अजातसत्तु वेदेहिपुत्तो भोतो गोतमस्स पादे सिरसा वन्दति, अप्पाबाधं अप्पातङ्कं लहुट्ठानं बलं फासुविहारं पुच्छति। राजा, भो गोतम, मागधो अजातसत्तु वेदेहिपुत्तो वज्जी अभियातुकामो। सो एवमाह: ‘अहं हिमे वज्जी एवंमहिद्धिके एवंमहानुभावे उच्छेच्छामि वज्जी, विनासेस्सामि वज्जी, अनयब्यसनं आपादेस्सामीऽ”ति।

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṁ etadavoca: “rājā, bho gotama, māgadho ajātasattu vedehiputto bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati. Rājā, bho gotama, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo. So evamāha: ‘ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṁ āpādessāmī’”ti.

When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Master 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. Master Gotama, King Ajātasattu wants to invade the Vajjis. He has declared: ‘I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!’”

२। राजअपरिहानियधम्म

2. Rājaaparihāniyadhamma

2. Principles That Prevent Decline

तेन खो पन समयेन आयस्मा आनन्दो भगवतो पिट्ठितो ठितो होति भगवन्तं बीजयमानो। अथ खो भगवा आयस्मन्तं आनन्दं आमन्तेसि: “किन्ति ते, आनन्द, सुतं, ‘वज्जी अभिण्हं सन्निपाता सन्निपातबहुलाऽ”ति?

Tena kho pana samayena āyasmā ānando bhagavato piṭṭhito ṭhito hoti bhagavantaṁ bījayamāno. Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “kinti te, ānanda, sutaṁ, ‘vajjī abhiṇhaṁ sannipātā sannipātabahulā’”ti?

Now at that time Venerable Ānanda was standing behind the Buddha fanning him. Then the Buddha said to him, “Ānanda, have you heard that the Vajjis meet frequently and have many meetings?”

“सुतं मेतं, भन्ते: ‘वज्जी अभिण्हं सन्निपाता सन्निपातबहुलाऽ”ति।

“Sutaṁ metaṁ, bhante: ‘vajjī abhiṇhaṁ sannipātā sannipātabahulā’”ti.

“I have heard that, sir.”

“यावकीवञ्च, आनन्द, वज्जी अभिण्हं सन्निपाता सन्निपातबहुला भविस्सन्ति, वुद्धियेव, आनन्द, वज्जीनं पाटिकङ्खा, नो परिहानि।

“Yāvakīvañca, ānanda, vajjī abhiṇhaṁ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.

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

किन्ति ते, आनन्द, सुतं, ‘वज्जी समग्गा सन्निपतन्ति, समग्गा वुट्ठहन्ति, समग्गा वज्जिकरणीयानि करोन्तीऽ”ति?

Kinti te, ānanda, sutaṁ, ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’”ti?

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

“सुतं मेतं, भन्ते: ‘वज्जी समग्गा सन्निपतन्ति, समग्गा वुट्ठहन्ति, समग्गा वज्जिकरणीयानि करोन्तीऽ”ति।

“Sutaṁ metaṁ, bhante: ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’”ti.

“I have heard that, sir.”

“यावकीवञ्च, आनन्द, वज्जी समग्गा सन्निपतिस्सन्ति, समग्गा वुट्ठहिस्सन्ति, समग्गा वज्जिकरणीयानि करिस्सन्ति, वुद्धियेव, आनन्द, वज्जीनं पाटिकङ्खा, नो परिहानि।

“Yāvakīvañca, ānanda, vajjī samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā vajjikaraṇīyāni karissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.

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

किन्ति ते, आनन्द, सुतं, ‘वज्जी अपञ्ञत्तं न पञ्ञपेन्ति, पञ्ञत्तं न समुच्छिन्दन्ति, यथापञ्ञत्ते पोराणे वज्जिधम्मे समादाय वत्तन्तीऽ”ति?

Kinti te, ānanda, sutaṁ, ‘vajjī apaññattaṁ na paññapenti, paññattaṁ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti?

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

“सुतं मेतं, भन्ते: ‘वज्जी अपञ्ञत्तं न पञ्ञपेन्ति, पञ्ञत्तं न समुच्छिन्दन्ति, यथापञ्ञत्ते पोराणे वज्जिधम्मे समादाय वत्तन्तीऽ”ति।

“Sutaṁ metaṁ, bhante: ‘vajjī apaññattaṁ na paññapenti, paññattaṁ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti.

“I have heard that, sir.”

“यावकीवञ्च, आनन्द, वज्जी अपञ्ञत्तं न पञ्ञपेस्सन्ति, पञ्ञत्तं न समुच्छिन्दिस्सन्ति, यथापञ्ञत्ते पोराणे वज्जिधम्मे समादाय वत्तिस्सन्ति, वुद्धियेव, आनन्द, वज्जीनं पाटिकङ्खा, नो परिहानि।

“Yāvakīvañca, ānanda, vajjī apaññattaṁ na paññapessanti, paññattaṁ na samucchindissanti, yathāpaññatte porāṇe vajjidhamme samādāya vattissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.

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

किन्ति ते, आनन्द, सुतं, ‘वज्जी ये ते वज्जीनं वज्जिमहल्लका, ते सक्करोन्ति गरुं करोन्ति मानेन्ति पूजेन्ति, तेसञ्च सोतब्बं मञ्ञन्तीऽ”ति?

Kinti te, ānanda, sutaṁ, ‘vajjī ye te vajjīnaṁ vajjimahallakā, te sakkaronti garuṁ karonti² mānenti pūjenti, tesañca sotabbaṁ maññantī’”ti?

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

“सुतं मेतं, भन्ते: ‘वज्जी ये ते वज्जीनं वज्जिमहल्लका, ते सक्करोन्ति गरुं करोन्ति मानेन्ति पूजेन्ति, तेसञ्च सोतब्बं मञ्ञन्तीऽ”ति।

“Sutaṁ metaṁ, bhante: ‘vajjī ye te vajjīnaṁ vajjimahallakā, te sakkaronti garuṁ karonti mānenti pūjenti, tesañca sotabbaṁ maññantī’”ti.

“I have heard that, sir.”

“यावकीवञ्च, आनन्द, वज्जी ये ते वज्जीनं वज्जिमहल्लका, ते सक्करिस्सन्ति गरुं करिस्सन्ति मानेस्सन्ति पूजेस्सन्ति, तेसञ्च सोतब्बं मञ्ञिस्सन्ति, वुद्धियेव, आनन्द, वज्जीनं पाटिकङ्खा, नो परिहानि।

“Yāvakīvañca, ānanda, vajjī ye te vajjīnaṁ vajjimahallakā, te sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca sotabbaṁ maññissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.

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

किन्ति ते, आनन्द, सुतं, ‘वज्जी या ता कुलित्थियो कुलकुमारियो, ता न ओक्कस्स पसय्ह वासेन्तीऽ”ति?

Kinti te, ānanda, sutaṁ, ‘vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsentī’”ti?

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

“सुतं मेतं, भन्ते: ‘वज्जी या ता कुलित्थियो कुलकुमारियो ता न ओक्कस्स पसय्ह वासेन्तीऽ”ति।

“Sutaṁ metaṁ, bhante: ‘vajjī yā tā kulitthiyo kulakumāriyo tā na okkassa pasayha vāsentī’”ti.

“I have heard that, sir.”

“यावकीवञ्च, आनन्द, वज्जी या ता कुलित्थियो कुलकुमारियो, ता न ओक्कस्स पसय्ह वासेस्सन्ति, वुद्धियेव, आनन्द, वज्जीनं पाटिकङ्खा, नो परिहानि।

“Yāvakīvañca, ānanda, vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsessanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.

“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.

किन्ति ते, आनन्द, सुतं, ‘वज्जी यानि तानि वज्जीनं वज्जिचेतियानि अब्भन्तरानि चेव बाहिरानि च, तानि सक्करोन्ति गरुं करोन्ति मानेन्ति पूजेन्ति, तेसञ्च दिन्नपुब्बं कतपुब्बं धम्मिकं बलिं नो परिहापेन्तीऽ”ति?

Kinti te, ānanda, sutaṁ, ‘vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkaronti garuṁ karonti mānenti pūjenti, tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpentī’”ti?

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

“सुतं मेतं, भन्ते: ‘वज्जी यानि तानि वज्जीनं वज्जिचेतियानि अब्भन्तरानि चेव बाहिरानि च, तानि सक्करोन्ति गरुं करोन्ति मानेन्ति पूजेन्ति तेसञ्च दिन्नपुब्बं कतपुब्बं धम्मिकं बलिं नो परिहापेन्तीऽ”ति।

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

“I have heard that, sir.”

“यावकीवञ्च, आनन्द, वज्जी यानि तानि वज्जीनं वज्जिचेतियानि अब्भन्तरानि चेव बाहिरानि च, तानि सक्करिस्सन्ति गरुं करिस्सन्ति मानेस्सन्ति पूजेस्सन्ति, तेसञ्च दिन्नपुब्बं कतपुब्बं धम्मिकं बलिं नो परिहापेस्सन्ति, वुद्धियेव, आनन्द, वज्जीनं पाटिकङ्खा, नो परिहानि।

“Yāvakīvañca, ānanda, vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpessanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.

“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.

किन्ति ते, आनन्द, सुतं, ‘वज्जीनं अरहन्तेसु धम्मिका रक्खावरणगुत्ति सुसंविहिता, किन्ति अनागता च अरहन्तो विजितं आगच्छेय्युं, आगता च अरहन्तो विजिते फासु विहरेय्युन्ऽ”ति?

Kinti te, ānanda, sutaṁ, ‘vajjīnaṁ arahantesu dhammikā rakkhāvaraṇagutti susaṁvihitā, kinti anāgatā ca arahanto vijitaṁ āgaccheyyuṁ, āgatā ca arahanto vijite phāsu vihareyyun’”ti?

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

“सुतं मेतं, भन्ते ‘वज्जीनं अरहन्तेसु धम्मिका रक्खावरणगुत्ति सुसंविहिता किन्ति अनागता च अरहन्तो विजितं आगच्छेय्युं, आगता च अरहन्तो विजिते फासु विहरेय्युन्ऽ”ति।

“Sutaṁ metaṁ, bhante ‘vajjīnaṁ arahantesu dhammikā rakkhāvaraṇagutti susaṁvihitā kinti anāgatā ca arahanto vijitaṁ āgaccheyyuṁ, āgatā ca arahanto vijite phāsu vihareyyun’”ti.

“I have heard that, sir.”

“यावकीवञ्च, आनन्द, वज्जीनं अरहन्तेसु धम्मिका रक्खावरणगुत्ति सुसंविहिता भविस्सति, किन्ति अनागता च अरहन्तो विजितं आगच्छेय्युं, आगता च अरहन्तो विजिते फासु विहरेय्युन्ति। वुद्धियेव, आनन्द, वज्जीनं पाटिकङ्खा, नो परिहानी”ति।

“Yāvakīvañca, ānanda, vajjīnaṁ arahantesu dhammikā rakkhāvaraṇagutti susaṁvihitā bhavissati, kinti anāgatā ca arahanto vijitaṁ āgaccheyyuṁ, āgatā ca arahanto vijite phāsu vihareyyunti. Vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihānī”ti.

“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.”

अथ खो भगवा वस्सकारं ब्राह्मणं मगधमहामत्तं आमन्तेसि: “एकमिदाहं, ब्राह्मण, समयं वेसालियं विहरामि सारन्ददे चेतिये। तत्राहं वज्जीनं इमे सत्त अपरिहानिये धम्मे देसेसिं। यावकीवञ्च, ब्राह्मण, इमे सत्त अपरिहानिया धम्मा वज्जीसु ठस्सन्ति, इमेसु च सत्तसु अपरिहानियेसु धम्मेसु वज्जी सन्दिस्सिस्सन्ति, वुद्धियेव, ब्राह्मण, वज्जीनं पाटिकङ्खा, नो परिहानी”ति।

Atha kho bhagavā vassakāraṁ brāhmaṇaṁ magadhamahāmattaṁ āmantesi: “ekamidāhaṁ, brāhmaṇa, samayaṁ vesāliyaṁ viharāmi sārandade³ cetiye. Tatrāhaṁ vajjīnaṁ ime satta aparihāniye dhamme desesiṁ. Yāvakīvañca, brāhmaṇa, ime satta aparihāniyā dhammā vajjīsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu vajjī sandississanti, vuddhiyeva, brāhmaṇa, vajjīnaṁ pāṭikaṅkhā, no parihānī”ti.

Then the Buddha said to Vassakāra, “Brahmin, this one time I was staying near Vesālī at the Sārandada woodland shrine. There I taught the Vajjis these seven principles that prevent decline. As long as these seven principles that prevent decline last among the Vajjis, and as long as the Vajjis are seen following them, they can expect growth, not decline.”

एवं वुत्ते, वस्सकारो ब्राह्मणो मगधमहामत्तो भगवन्तं एतदवोच: “एकमेकेनपि, भो गोतम, अपरिहानियेन धम्मेन समन्नागतानं वज्जीनं वुद्धियेव पाटिकङ्खा, नो परिहानि। को पन वादो सत्तहि अपरिहानियेहि धम्मेहि। अकरणीयाव, भो गोतम, वज्जी रञ्ञा मागधेन अजातसत्तुना वेदेहिपुत्तेन यदिदं युद्धस्स, अञ्ञत्र उपलापनाय अञ्ञत्र मिथुभेदा। हन्द च दानि मयं, भो गोतम, गच्छाम, बहुकिच्चा मयं बहुकरणीया”ति।

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

When the Buddha had spoken, Vassakāra said to him, “Master Gotama, if the Vajjis follow even a single one of these principles they can expect growth, not decline. How much more so all seven! King Ajātasattu cannot defeat the Vajjis in war, unless by bribery or by sowing dissension. Well, now, Master Gotama, I must go. I have many duties, and much to do.”

“यस्सदानि त्वं, ब्राह्मण, कालं मञ्ञसी”ति। अथ खो वस्सकारो ब्राह्मणो मगधमहामत्तो भगवतो भासितं अभिनन्दित्वा अनुमोदित्वा उट्ठायासना पक्कामि।

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

“Please, brahmin, go at your convenience.” Then Vassakāra the brahmin, having approved and agreed with what the Buddha said, got up from his seat and left.

३। भिक्खुअपरिहानियधम्म

3. Bhikkhuaparihāniyadhamma

3. Principles That Prevent Decline Among the Bhikkhus

अथ खो भगवा अचिरपक्कन्ते वस्सकारे ब्राह्मणे मगधमहामत्ते आयस्मन्तं आनन्दं आमन्तेसि: “गच्छ त्वं, आनन्द, यावतिका भिक्खू राजगहं उपनिस्साय विहरन्ति, ते सब्बे उपट्ठानसालायं सन्निपातेही”ति।

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

Soon after he had left, the Buddha said to Ānanda, “Go, Ānanda, gather all the bhikkhus staying in the vicinity of Rājagaha together in the assembly hall.”

“एवं, भन्ते”ति खो आयस्मा आनन्दो भगवतो पटिस्सुत्वा यावतिका भिक्खू राजगहं उपनिस्साय विहरन्ति, ते सब्बे उपट्ठानसालायं सन्निपातेत्वा येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं अट्ठासि। एकमन्तं ठितो खो आयस्मा आनन्दो भगवन्तं एतदवोच: “सन्निपतितो, भन्ते, भिक्खुसङ्घो, यस्सदानि, भन्ते, भगवा कालं मञ्ञती”ति।

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

“Yes, sir,” replied Ānanda. He did what the Buddha asked. Then he went back, bowed, stood to one side, and said to him, “Sir, the bhikkhu Saṅgha has assembled. Please, sir, go at your convenience.”

अथ खो भगवा उट्ठायासना येन उपट्ठानसाला तेनुपसङ्कमि; उपसङ्कमित्वा पञ्ञत्ते आसने निसीदि। निसज्ज खो भगवा भिक्खू आमन्तेसि: “सत्त वो, भिक्खवे, अपरिहानिये धम्मे देसेस्सामि, तं सुणाथ, साधुकं मनसिकरोथ, भासिस्सामी”ति।

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

Then the Buddha went to the assembly hall, where he sat on the seat spread out and addressed the bhikkhus: “Bhikkhus, I will teach you these seven principles that prevent decline. Listen and apply your mind well, I will speak.”

“एवं, भन्ते”ति खो ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:

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

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

“यावकीवञ्च, भिक्खवे, भिक्खू अभिण्हं सन्निपाता सन्निपातबहुला भविस्सन्ति, वुद्धियेव, भिक्खवे, भिक्खूनं पाटिकङ्खा, नो परिहानि।

“Yāvakīvañca, bhikkhave, bhikkhū abhiṇhaṁ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.

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

यावकीवञ्च, भिक्खवे, भिक्खू समग्गा सन्निपतिस्सन्ति, समग्गा वुट्ठहिस्सन्ति, समग्गा सङ्घकरणीयानि करिस्सन्ति, वुद्धियेव, भिक्खवे, भिक्खूनं पाटिकङ्खा, नो परिहानि।

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

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

यावकीवञ्च, भिक्खवे, भिक्खू अपञ्ञत्तं न पञ्ञपेस्सन्ति, पञ्ञत्तं न समुच्छिन्दिस्सन्ति, यथापञ्ञत्तेसु सिक्खापदेसु समादाय वत्तिस्सन्ति, वुद्धियेव, भिक्खवे, भिक्खूनं पाटिकङ्खा, नो परिहानि।

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

As long as the bhikkhus don’t make new decrees or abolish existing decrees, but undertake and follow the training rules as they have been decreed, they can expect growth, not decline.

यावकीवञ्च, भिक्खवे, भिक्खू ये ते भिक्खू थेरा रत्तञ्ञू चिरपब्बजिता सङ्घपितरो सङ्घपरिणायका, ते सक्करिस्सन्ति गरुं करिस्सन्ति मानेस्सन्ति पूजेस्सन्ति, तेसञ्च सोतब्बं मञ्ञिस्सन्ति, वुद्धियेव, भिक्खवे, भिक्खूनं पाटिकङ्खा, नो परिहानि।

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

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

यावकीवञ्च, भिक्खवे, भिक्खू उप्पन्नाय तण्हाय पोनोब्भविकाय न वसं गच्छिस्सन्ति, वुद्धियेव, भिक्खवे, भिक्खूनं पाटिकङ्खा, नो परिहानि।

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

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

यावकीवञ्च, भिक्खवे, भिक्खू आरञ्ञकेसु सेनासनेसु सापेक्खा भविस्सन्ति, वुद्धियेव, भिक्खवे, भिक्खूनं पाटिकङ्खा, नो परिहानि।

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

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

यावकीवञ्च, भिक्खवे, भिक्खू पच्चत्तञ्ञेव सतिं उपट्ठपेस्सन्ति: ‘किन्ति अनागता च पेसला सब्रह्मचारी आगच्छेय्युं, आगता च पेसला सब्रह्मचारी फासु विहरेय्युन्ऽति। वुद्धियेव, भिक्खवे, भिक्खूनं पाटिकङ्खा, नो परिहानि।

Yāvakīvañca, bhikkhave, bhikkhū paccattaññeva satiṁ upaṭṭhapessanti: ‘kinti anāgatā ca pesalā sabrahmacārī āgaccheyyuṁ, āgatā ca pesalā sabrahmacārī phāsu⁴ vihareyyun’ti. Vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.

As long as the bhikkhus 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.

यावकीवञ्च, भिक्खवे, इमे सत्त अपरिहानिया धम्मा भिक्खूसु ठस्सन्ति, इमेसु च सत्तसु अपरिहानियेसु धम्मेसु भिक्खू सन्दिस्सिस्सन्ति, वुद्धियेव, भिक्खवे, भिक्खूनं पाटिकङ्खा, नो परिहानि।

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

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

अपरेपि वो, भिक्खवे, सत्त अपरिहानिये धम्मे देसेस्सामि, तं सुणाथ, साधुकं मनसिकरोथ, भासिस्सामी”ति। “एवं, भन्ते”ति खो ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:

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

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

“यावकीवञ्च, भिक्खवे, भिक्खू न कम्मारामा भविस्सन्ति न कम्मरता न कम्मारामतमनुयुत्ता, वुद्धियेव, भिक्खवे, भिक्खूनं पाटिकङ्खा, नो परिहानि।

“Yāvakīvañca, bhikkhave, bhikkhū na kammārāmā bhavissanti na kammaratā na kammārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.

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

यावकीवञ्च, भिक्खवे, भिक्खू न भस्सारामा भविस्सन्ति न भस्सरता न भस्सारामतमनुयुत्ता, वुद्धियेव, भिक्खवे, भिक्खूनं पाटिकङ्खा, नो परिहानि।

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

As long as they don’t relish talk …

यावकीवञ्च, भिक्खवे, भिक्खू न निद्दारामा भविस्सन्ति न निद्दारता न निद्दारामतमनुयुत्ता, वुद्धियेव, भिक्खवे, भिक्खूनं पाटिकङ्खा, नो परिहानि।

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

sleep …

यावकीवञ्च, भिक्खवे, भिक्खू न सङ्गणिकारामा भविस्सन्ति न सङ्गणिकरता न सङ्गणिकारामतमनुयुत्ता, वुद्धियेव, भिक्खवे, भिक्खूनं पाटिकङ्खा, नो परिहानि।

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

company …

यावकीवञ्च, भिक्खवे, भिक्खू न पापिच्छा भविस्सन्ति न पापिकानं इच्छानं वसं गता, वुद्धियेव, भिक्खवे, भिक्खूनं पाटिकङ्खा, नो परिहानि।

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

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

यावकीवञ्च, भिक्खवे, भिक्खू न पापमित्ता भविस्सन्ति न पापसहाया न पापसम्पवङ्का, वुद्धियेव, भिक्खवे, भिक्खूनं पाटिकङ्खा, नो परिहानि।

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

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

यावकीवञ्च, भिक्खवे, भिक्खू न ओरमत्तकेन विसेसाधिगमेन अन्तरावोसानं आपज्जिस्सन्ति, वुद्धियेव, भिक्खवे, भिक्खूनं पाटिकङ्खा, नो परिहानि।

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

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

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

अपरेपि वो, भिक्खवे, सत्त अपरिहानिये धम्मे देसेस्सामि …पे…। यावकीवञ्च, भिक्खवे, भिक्खू सद्धा भविस्सन्ति …पे… हिरिमना भविस्सन्ति … ओत्तप्पी भविस्सन्ति … बहुस्सुता भविस्सन्ति … आरद्धवीरिया भविस्सन्ति … उपट्ठितस्सती भविस्सन्ति … पञ्ञवन्तो भविस्सन्ति, वुद्धियेव, भिक्खवे, भिक्खूनं पाटिकङ्खा, नो परिहानि। यावकीवञ्च, भिक्खवे, इमे सत्त अपरिहानिया धम्मा भिक्खूसु ठस्सन्ति, इमेसु च सत्तसु अपरिहानियेसु धम्मेसु भिक्खू सन्दिस्सिस्सन्ति, वुद्धियेव, भिक्खवे, भिक्खूनं पाटिकङ्खा, नो परिहानि।

Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi …pe…. Yāvakīvañca, bhikkhave, bhikkhū saddhā bhavissanti …pe… hirimanā bhavissanti … ottappī bhavissanti … bahussutā bhavissanti … āraddhavīriyā bhavissanti … upaṭṭhitassatī bhavissanti … paññavanto bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.

I will teach you seven more principles that prevent decline. … As long as the bhikkhus are faithful … conscientious … prudent … learned … energetic … mindful … wise, they can expect growth, not decline. As long as these seven principles that prevent decline last among the bhikkhus, and as long as the bhikkhus are seen following them, they can expect growth, not decline.

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

“यावकीवञ्च, भिक्खवे, भिक्खु सतिसम्बोज्झङ्गं भावेस्सन्ति …पे… धम्मविचयसम्बोज्झङ्गं भावेस्सन्ति … वीरियसम्बोज्झङ्गं भावेस्सन्ति … पीतिसम्बोज्झङ्गं भावेस्सन्ति … पस्सद्धिसम्बोज्झङ्गं भावेस्सन्ति … समाधिसम्बोज्झङ्गं भावेस्सन्ति … उपेक्खासम्बोज्झङ्गं भावेस्सन्ति, वुद्धियेव, भिक्खवे, भिक्खूनं पाटिकङ्खा, नो परिहानि।

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

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

यावकीवञ्च, भिक्खवे, इमे सत्त अपरिहानिया धम्मा भिक्खूसु ठस्सन्ति, इमेसु च सत्तसु अपरिहानियेसु धम्मेसु भिक्खू सन्दिस्सिस्सन्ति, वुद्धियेव, भिक्खवे, भिक्खूनं पाटिकङ्खा नो परिहानि।

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

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

“यावकीवञ्च, भिक्खवे, भिक्खू अनिच्चसञ्ञं भावेस्सन्ति …पे… अनत्तसञ्ञं भावेस्सन्ति … असुभसञ्ञं भावेस्सन्ति … आदीनवसञ्ञं भावेस्सन्ति … पहानसञ्ञं भावेस्सन्ति … विरागसञ्ञं भावेस्सन्ति … निरोधसञ्ञं भावेस्सन्ति, वुद्धियेव, भिक्खवे, भिक्खूनं पाटिकङ्खा, नो परिहानि।

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

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

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

छ वो, भिक्खवे, अपरिहानिये धम्मे देसेस्सामि, तं सुणाथ, साधुकं मनसिकरोथ, भासिस्सामी”ति। “एवं, भन्ते”ति खो ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:

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

I will teach you six principles that prevent decline. …

“यावकीवञ्च, भिक्खवे, भिक्खू मेत्तं कायकम्मं पच्चुपट्ठापेस्सन्ति सब्रह्मचारीसु आवि चेव रहो च, वुद्धियेव, भिक्खवे, भिक्खूनं पाटिकङ्खा, नो परिहानि। यावकीवञ्च, भिक्खवे, भिक्खू मेत्तं वचीकम्मं पच्चुपट्ठापेस्सन्ति …पे… मेत्तं मनोकम्मं पच्चुपट्ठापेस्सन्ति सब्रह्मचारीसु आवि चेव रहो च, वुद्धियेव, भिक्खवे, भिक्खूनं पाटिकङ्खा, नो परिहानि।

“Yāvakīvañca, bhikkhave, bhikkhū mettaṁ kāyakammaṁ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. Yāvakīvañca, bhikkhave, bhikkhū mettaṁ vacīkammaṁ paccupaṭṭhāpessanti …pe… mettaṁ manokammaṁ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.

As long as the bhikkhus consistently treat their spiritual companions with bodily kindness … verbal kindness … and mental kindness both in public and in private, they can expect growth, not decline.

यावकीवञ्च, भिक्खवे, भिक्खू, ये ते लाभा धम्मिका धम्मलद्धा अन्तमसो पत्तपरियापन्नमत्तम्पि तथारूपेहि लाभेहि अप्पटिविभत्तभोगी भविस्सन्ति सीलवन्तेहि सब्रह्मचारीहि साधारणभोगी, वुद्धियेव, भिक्खवे, भिक्खूनं पाटिकङ्खा, नो परिहानि।

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

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

यावकीवञ्च, भिक्खवे, भिक्खू यानि तानि सीलानि अखण्डानि अच्छिद्दानि असबलानि अकम्मासानि भुजिस्सानि विञ्ञूपसत्थानि अपरामट्ठानि समाधिसंवत्तनिकानि तथारूपेसु सीलेसु सीलसामञ्ञगता विहरिस्सन्ति सब्रह्मचारीहि आवि चेव रहो च, वुद्धियेव, भिक्खवे, भिक्खूनं पाटिकङ्खा, नो परिहानि।

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

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

यावकीवञ्च, भिक्खवे, भिक्खू यायं दिट्ठि अरिया निय्यानिका, निय्याति तक्करस्स सम्मा दुक्खक्खयाय, तथारूपाय दिट्ठिया दिट्ठिसामञ्ञगता विहरिस्सन्ति सब्रह्मचारीहि आवि चेव रहो च, वुद्धियेव, भिक्खवे, भिक्खूनं पाटिकङ्खा, नो परिहानि।

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

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

यावकीवञ्च, भिक्खवे, इमे छ अपरिहानिया धम्मा भिक्खूसु ठस्सन्ति, इमेसु च छसु अपरिहानियेसु धम्मेसु भिक्खू सन्दिस्सिस्सन्ति, वुद्धियेव, भिक्खवे, भिक्खूनं पाटिकङ्खा, नो परिहानी”ति।

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

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

(…)

तत्र सुदं भगवा राजगहे विहरन्तो गिज्झकूटे पब्बते एतदेव बहुलं भिक्खूनं धम्मिं कथं करोति:

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

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

“इति सीलं, इति समाधि, इति पञ्ञा। सीलपरिभावितो समाधि महप्फलो होति महानिसंसो। समाधिपरिभाविता पञ्ञा महप्फला होति महानिसंसा। पञ्ञापरिभावितं चित्तं सम्मदेव आसवेहि विमुच्चति, सेय्यथिदं—कामासवा, भवासवा, अविज्जासवा”ति।

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

“Such is ethics, such is immersion, such is wisdom. When immersion is imbued with ethics it’s very fruitful and beneficial. When wisdom is imbued with immersion it’s very fruitful and beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements, namely, the defilements of sensuality, desire to be reborn, and ignorance.”

अथ खो भगवा राजगहे यथाभिरन्तं विहरित्वा आयस्मन्तं आनन्दं आमन्तेसि: “आयामानन्द, येन अम्बलट्ठिका तेनुपसङ्कमिस्सामा”ति।

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

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

“एवं, भन्ते”ति खो आयस्मा आनन्दो भगवतो पच्चस्सोसि। अथ खो भगवा महता भिक्खुसङ्घेन सद्धिं येन अम्बलट्ठिका तदवसरि। तत्र सुदं भगवा अम्बलट्ठिकायं विहरति राजागारके। तत्रापि सुदं भगवा अम्बलट्ठिकायं विहरन्तो राजागारके एतदेव बहुलं भिक्खूनं धम्मिं कथं करोति:

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena ambalaṭṭhikā tadavasari. Tatra sudaṁ bhagavā ambalaṭṭhikāyaṁ viharati rājāgārake. Tatrāpi sudaṁ bhagavā ambalaṭṭhikāyaṁ viharanto rājāgārake etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:

“Yes, sir,” Ānanda replied. Then the Buddha together with a large Saṅgha of bhikkhus arrived at Ambalaṭṭhikā, where he stayed in the royal rest-house. And while staying there, too, he often gave this Dhamma talk to the bhikkhus:

“इति सीलं इति समाधि इति पञ्ञा। सीलपरिभावितो समाधि महप्फलो होति महानिसंसो। समाधिपरिभाविता पञ्ञा महप्फला होति महानिसंसा। पञ्ञापरिभावितं चित्तं सम्मदेव आसवेहि विमुच्चति, सेय्यथिदं—कामासवा, भवासवा, अविज्जासवा”ति।

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

अथ खो भगवा अम्बलट्ठिकायं यथाभिरन्तं विहरित्वा आयस्मन्तं आनन्दं आमन्तेसि: “आयामानन्द, येन नाळन्दा तेनुपसङ्कमिस्सामा”ति।

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

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

“एवं, भन्ते”ति खो आयस्मा आनन्दो भगवतो पच्चस्सोसि। अथ खो भगवा महता भिक्खुसङ्घेन सद्धिं येन नाळन्दा तदवसरि, तत्र सुदं भगवा नाळन्दायं विहरति पावारिकम्बवने।

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

“Yes, sir,” Ānanda replied. Then the Buddha together with a large Saṅgha of bhikkhus arrived at Nāḷandā, where he stayed in Pāvārika’s mango grove.

४। सारिपुत्तसीहनाद

4. Sāriputtasīhanāda

4. Sāriputta’s Lion’s Roar

अथ खो आयस्मा सारिपुत्तो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा सारिपुत्तो भगवन्तं एतदवोच: “एवं पसन्नो अहं, भन्ते, भगवति; न चाहु न च भविस्सति न चेतरहि विज्जति अञ्ञो समणो वा ब्राह्मणो वा भगवता भिय्योभिञ्ञतरो यदिदं सम्बोधियन्”ति।

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

Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, I have such confidence in the Buddha that I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.”

“उळारा खो ते अयं, सारिपुत्त, आसभी वाचा भासिता, एकंसो गहितो, सीहनादो नदितो: ‘एवंपसन्नो अहं, भन्ते, भगवति; न चाहु न च भविस्सति न चेतरहि विज्जति अञ्ञो समणो वा ब्राह्मणो वा भगवता भिय्योभिञ्ञतरो यदिदं सम्बोधियन्ऽति।

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

“That’s a grand and dramatic statement, Sāriputta. You’ve roared a definitive, categorical lion’s roar, saying: ‘I have such confidence in the Buddha that I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.’

किं ते, सारिपुत्त, ये ते अहेसुं अतीतमद्धानं अरहन्तो सम्मासम्बुद्धा, सब्बे ते भगवन्तो चेतसा चेतो परिच्च विदिता: ‘एवंसीला ते भगवन्तो अहेसुं इतिपि, एवंधम्मा एवंपञ्ञा एवंविहारी एवंविमुत्ता ते भगवन्तो अहेसुं इतिपीऽ”ति?

Kiṁ te, sāriputta, ye te⁵ ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā: ‘evaṁsīlā te bhagavanto ahesuṁ itipi, evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’”ti?

What about all the perfected ones, the fully awakened Buddhas who lived in the past? Have you comprehended their minds to know that those Buddhas had such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”

“नो हेतं, भन्ते”।

“No hetaṁ, bhante”.

“No, sir.”

“किं पन ते, सारिपुत्त, ये ते भविस्सन्ति अनागतमद्धानं अरहन्तो सम्मासम्बुद्धा, सब्बे ते भगवन्तो चेतसा चेतो परिच्च विदिता: ‘एवंसीला ते भगवन्तो भविस्सन्ति इतिपि, एवंधम्मा एवंपञ्ञा एवंविहारी एवंविमुत्ता ते भगवन्तो भविस्सन्ति इतिपीऽ”ति?

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

“And what about all the perfected ones, the fully awakened Buddhas who will live in the future? Have you comprehended their minds to know that those Buddhas will have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”

“नो हेतं, भन्ते”।

“No hetaṁ, bhante”.

“No, sir.”

“किं पन ते, सारिपुत्त, अहं एतरहि अरहं सम्मासम्बुद्धो चेतसा चेतो परिच्च विदितो: ‘एवंसीलो भगवा इतिपि, एवंधम्मो एवंपञ्ञो एवंविहारी एवंविमुत्तो भगवा इतिपीऽ”ति?

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

“And what about me, the perfected one, the fully awakened Buddha at present? Have you comprehended my mind to know that I have such ethics, or such teachings, or such wisdom, or such meditation, or such freedom?”

“नो हेतं, भन्ते”।

“No hetaṁ, bhante”.

“No, sir.”

“एत्थ च हि ते, सारिपुत्त, अतीतानागतपच्चुप्पन्नेसु अरहन्तेसु सम्मासम्बुद्धेसु चेतोपरियञाणं नत्थि। अथ किञ्चरहि ते अयं, सारिपुत्त, उळारा आसभी वाचा भासिता, एकंसो गहितो, सीहनादो नदितो: ‘एवंपसन्नो अहं, भन्ते, भगवति; न चाहु न च भविस्सति न चेतरहि विज्जति अञ्ञो समणो वा ब्राह्मणो वा भगवता भिय्योभिञ्ञतरो यदिदं सम्बोधियन्ऽ”ति?

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

“Well then, Sāriputta, given that you don’t comprehend the minds of Buddhas past, future, or present, what exactly are you doing, making such a grand and dramatic statement, roaring such a definitive, categorical lion’s roar?”

“न खो मे, भन्ते, अतीतानागतपच्चुप्पन्नेसु अरहन्तेसु सम्मासम्बुद्धेसु चेतोपरियञाणं अत्थि, अपि च मे धम्मन्वयो विदितो। सेय्यथापि, भन्ते, रञ्ञो पच्चन्तिमं नगरं दळ्हुद्धापं दळ्हपाकारतोरणं एकद्वारं, तत्रस्स दोवारिको पण्डितो वियत्तो मेधावी अञ्ञातानं निवारेता ञातानं पवेसेता। सो तस्स नगरस्स समन्ता अनुपरियायपथं अनुक्कममानो न पस्सेय्य पाकारसन्धिं वा पाकारविवरं वा, अन्तमसो बिळारनिक्खमनमत्तम्पि। तस्स एवमस्स: ‘ये खो केचि ओळारिका पाणा इमं नगरं पविसन्ति वा निक्खमन्ति वा, सब्बे ते इमिनाव द्वारेन पविसन्ति वा निक्खमन्ति वाऽति।

“Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ atthi, api ca me dhammanvayo vidito. Seyyathāpi, bhante, rañño paccantimaṁ nagaraṁ daḷhuddhāpaṁ daḷhapākāratoraṇaṁ ekadvāraṁ, tatrassa dovāriko paṇḍito viyatto medhāvī aññātānaṁ nivāretā ñātānaṁ pavesetā. So tassa nagarassa samantā anupariyāyapathaṁ anukkamamāno na passeyya pākārasandhiṁ vā pākāravivaraṁ vā, antamaso biḷāranikkhamanamattampi. Tassa evamassa: ‘ye kho keci oḷārikā pāṇā imaṁ nagaraṁ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti.

“Sir, though I don’t comprehend the minds of Buddhas past, future, and present, still I understand this by inference from the teaching. Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate. And it has a gatekeeper who is astute, competent, and intelligent. He keeps strangers out and lets known people in. As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out. He thinks: ‘Whatever sizable creatures enter or leave the citadel, all of them do so via this gate.’

एवमेव खो मे, भन्ते, धम्मन्वयो विदितो: ‘ये ते, भन्ते, अहेसुं अतीतमद्धानं अरहन्तो सम्मासम्बुद्धा, सब्बे ते भगवन्तो पञ्च नीवरणे पहाय चेतसो उपक्किलेसे पञ्ञाय दुब्बलीकरणे चतूसु सतिपट्ठानेसु सुपतिट्ठितचित्ता सत्तबोज्झङ्गे यथाभूतं भावेत्वा अनुत्तरं सम्मासम्बोधिं अभिसम्बुज्झिंसु। येपि ते, भन्ते, भविस्सन्ति अनागतमद्धानं अरहन्तो सम्मासम्बुद्धा, सब्बे ते भगवन्तो पञ्च नीवरणे पहाय चेतसो उपक्किलेसे पञ्ञाय दुब्बलीकरणे चतूसु सतिपट्ठानेसु सुपतिट्ठितचित्ता सत्त बोज्झङ्गे यथाभूतं भावेत्वा अनुत्तरं सम्मासम्बोधिं अभिसम्बुज्झिस्सन्ति। भगवापि, भन्ते, एतरहि अरहं सम्मासम्बुद्धो पञ्च नीवरणे पहाय चेतसो उपक्किलेसे पञ्ञाय दुब्बलीकरणे चतूसु सतिपट्ठानेसु सुपतिट्ठितचित्तो सत्त बोज्झङ्गे यथाभूतं भावेत्वा अनुत्तरं सम्मासम्बोधिं अभिसम्बुद्धोऽ”ति।

Evameva kho me, bhante, dhammanvayo vidito: ‘ye te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacittā sattabojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambujjhiṁsu. Yepi te, bhante, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacittā satta bojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambujjhissanti. Bhagavāpi, bhante, etarahi arahaṁ sammāsambuddho pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacitto satta bojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambuddho’”ti.

In the same way, I understand this by inference from the teaching: ‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of mindfulness meditation. They correctly develop the seven awakening factors. And they wake up to the supreme perfect awakening.’”

तत्रपि सुदं भगवा नाळन्दायं विहरन्तो पावारिकम्बवने एतदेव बहुलं भिक्खूनं धम्मिं कथं करोति:

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

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

५। दुस्सीलआदीनव

5. Dussīlaādīnava

5. The Drawbacks of Unethical Conduct

अथ खो भगवा नाळन्दायं यथाभिरन्तं विहरित्वा आयस्मन्तं आनन्दं आमन्तेसि: “आयामानन्द, येन पाटलिगामो तेनुपसङ्कमिस्सामा”ति।

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

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

“एवं, भन्ते”ति खो आयस्मा आनन्दो भगवतो पच्चस्सोसि। अथ खो भगवा महता भिक्खुसङ्घेन सद्धिं येन पाटलिगामो तदवसरि।

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena pāṭaligāmo tadavasari.

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

अस्सोसुं खो पाटलिगामिका उपासका: “भगवा किर पाटलिगामं अनुप्पत्तो”ति। अथ खो पाटलिगामिका उपासका येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्ना खो पाटलिगामिका उपासका भगवन्तं एतदवोचुं: “अधिवासेतु नो, भन्ते, भगवा आवसथागारन्”ति। अधिवासेसि भगवा तुण्हीभावेन।

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

The lay followers of Pāṭali Village heard that he had arrived. So they went to see him, bowed, sat down to one side, and said to him, “Sir, please consent to come to our guest house.” The Buddha consented with silence.

अथ खो पाटलिगामिका उपासका भगवतो अधिवासनं विदित्वा उट्ठायासना भगवन्तं अभिवादेत्वा पदक्खिणं कत्वा येन आवसथागारं तेनुपसङ्कमिंसु; उपसङ्कमित्वा सब्बसन्थरिं आवसथागारं सन्थरित्वा आसनानि पञ्ञपेत्वा उदकमणिकं पतिट्ठापेत्वा तेलपदीपं आरोपेत्वा येन भगवा तेनुपसङ्कमिंसु, उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं अट्ठंसु। एकमन्तं ठिता खो पाटलिगामिका उपासका भगवन्तं एतदवोचुं: “सब्बसन्थरिसन्थतं, भन्ते, आवसथागारं, आसनानि पञ्ञत्तानि, उदकमणिको पतिट्ठापितो, तेलपदीपो आरोपितो; यस्सदानि, भन्ते, भगवा कालं मञ्ञती”ति।

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

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

अथ खो भगवा सायन्हसमयं निवासेत्वा पत्तचीवरमादाय सद्धिं भिक्खुसङ्घेन येन आवसथागारं तेनुपसङ्कमि; उपसङ्कमित्वा पादे पक्खालेत्वा आवसथागारं पविसित्वा मज्झिमं थम्भं निस्साय पुरत्थाभिमुखो निसीदि। भिक्खुसङ्घोपि खो पादे पक्खालेत्वा आवसथागारं पविसित्वा पच्छिमं भित्तिं निस्साय पुरत्थाभिमुखो निसीदि भगवन्तमेव पुरक्खत्वा। पाटलिगामिकापि खो उपासका पादे पक्खालेत्वा आवसथागारं पविसित्वा पुरत्थिमं भित्तिं निस्साय पच्छिमाभिमुखा निसीदिंसु भगवन्तमेव पुरक्खत्वा।

Atha kho bhagavā sāyanhasamayaṁ⁶ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena āvasathāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā āvasathāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā āvasathāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi bhagavantameva purakkhatvā. Pāṭaligāmikāpi kho upāsakā pāde pakkhāletvā āvasathāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu bhagavantameva purakkhatvā.

In the morning, the Buddha robed up and, taking his bowl and robe, went to the guest house together with the Saṅgha of bhikkhus. Having washed his feet he entered the guest house and sat against the central column facing east. The Saṅgha of bhikkhus also washed their feet, entered the guest house, and sat against the west wall facing east, with the Buddha right in front of them. The lay followers of Pāṭali Village also washed their feet, entered the guest house, and sat against the east wall facing west, with the Buddha right in front of them.

(…)

अथ खो भगवा पाटलिगामिके उपासके आमन्तेसि:

Atha kho bhagavā pāṭaligāmike upāsake āmantesi:

Then the Buddha addressed them:

“पञ्चिमे, गहपतयो, आदीनवा दुस्सीलस्स सीलविपत्तिया। कतमे पञ्च?

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

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

इध, गहपतयो, दुस्सीलो सीलविपन्नो पमादाधिकरणं महतिं भोगजानिं निगच्छति। अयं पठमो आदीनवो दुस्सीलस्स सीलविपत्तिया।

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

Firstly, an unethical person loses substantial wealth on account of negligence. This is the first drawback for an unethical person because of their failure in ethics.

पुन चपरं, गहपतयो, दुस्सीलस्स सीलविपन्नस्स पापको कित्तिसद्दो अब्भुग्गच्छति। अयं दुतियो आदीनवो दुस्सीलस्स सीलविपत्तिया।

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

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

पुन चपरं, गहपतयो, दुस्सीलो सीलविपन्नो यञ्ञदेव परिसं उपसङ्कमति—यदि खत्तियपरिसं यदि ब्राह्मणपरिसं यदि गहपतिपरिसं यदि समणपरिसं—अविसारदो उपसङ्कमति मङ्कुभूतो। अयं ततियो आदीनवो दुस्सीलस्स सीलविपत्तिया।

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

Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third drawback.

पुन चपरं, गहपतयो, दुस्सीलो सीलविपन्नो सम्मूळ्हो कालं करोति। अयं चतुत्थो आदीनवो दुस्सीलस्स सीलविपत्तिया।

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

Furthermore, an unethical person feels lost when they die. This is the fourth drawback.

पुन चपरं, गहपतयो, दुस्सीलो सीलविपन्नो कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति। अयं पञ्चमो आदीनवो दुस्सीलस्स सीलविपत्तिया।

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

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

इमे खो, गहपतयो, पञ्च आदीनवा दुस्सीलस्स सीलविपत्तिया।

Ime kho, gahapatayo, pañca ādīnavā dussīlassa sīlavipattiyā.

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

६। सीलवन्तआनिसंस

6. Sīlavantaānisaṁsa

6. The Benefits of Ethical Conduct

पञ्चिमे, गहपतयो, आनिसंसा सीलवतो सीलसम्पदाय। कतमे पञ्च?

Pañcime, gahapatayo, ānisaṁsā sīlavato sīlasampadāya. Katame pañca?

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

इध, गहपतयो, सीलवा सीलसम्पन्नो अप्पमादाधिकरणं महन्तं भोगक्खन्धं अधिगच्छति। अयं पठमो आनिसंसो सीलवतो सीलसम्पदाय।

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

Firstly, an ethical person gains substantial wealth on account of diligence. This is the first benefit.

पुन चपरं, गहपतयो, सीलवतो सीलसम्पन्नस्स कल्याणो कित्तिसद्दो अब्भुग्गच्छति। अयं दुतियो आनिसंसो सीलवतो सीलसम्पदाय।

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

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

पुन चपरं, गहपतयो, सीलवा सीलसम्पन्नो यञ्ञदेव परिसं उपसङ्कमति—यदि खत्तियपरिसं यदि ब्राह्मणपरिसं यदि गहपतिपरिसं यदि समणपरिसं विसारदो उपसङ्कमति अमङ्कुभूतो। अयं ततियो आनिसंसो सीलवतो सीलसम्पदाय।

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

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

पुन चपरं, गहपतयो, सीलवा सीलसम्पन्नो असम्मूळ्हो कालं करोति। अयं चतुत्थो आनिसंसो सीलवतो सीलसम्पदाय।

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

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

पुन चपरं, गहपतयो, सीलवा सीलसम्पन्नो कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जति। अयं पञ्चमो आनिसंसो सीलवतो सीलसम्पदाय।

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

Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm. This is the fifth benefit.

इमे खो, गहपतयो, पञ्च आनिसंसा सीलवतो सीलसम्पदाया”ति।

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

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

अथ खो भगवा पाटलिगामिके उपासके बहुदेव रत्तिं धम्मिया कथाय सन्दस्सेत्वा समादपेत्वा समुत्तेजेत्वा सम्पहंसेत्वा उय्योजेसि: “अभिक्कन्ता खो, गहपतयो, रत्ति, यस्सदानि तुम्हे कालं मञ्ञथा”ति।

Atha kho bhagavā pāṭaligāmike upāsake bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi: “abhikkantā kho, gahapatayo, ratti, yassadāni tumhe kālaṁ maññathā”ti.

The Buddha spent much of the night educating, encouraging, firing up, and inspiring the lay followers of Pāṭali Village with a Dhamma talk. Then he dismissed them, “The night is getting late, householders. Please go at your convenience.”

“एवं, भन्ते”ति खो पाटलिगामिका उपासका भगवतो पटिस्सुत्वा उट्ठायासना भगवन्तं अभिवादेत्वा पदक्खिणं कत्वा पक्कमिंसु। अथ खो भगवा अचिरपक्कन्तेसु पाटलिगामिकेसु उपासकेसु सुञ्ञागारं पाविसि।

“Evaṁ, bhante”ti kho pāṭaligāmikā upāsakā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu. Atha kho bhagavā acirapakkantesu pāṭaligāmikesu upāsakesu suññāgāraṁ pāvisi.

“Yes, sir,” replied the lay followers of Pāṭali Village. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving. Soon after they left the Buddha entered a private cubicle.

७। पाटलिपुत्तनगरमापन

7. Pāṭaliputtanagaramāpana

7. Building a Citadel

तेन खो पन समयेन सुनिधवस्सकारा मगधमहामत्ता पाटलिगामे नगरं मापेन्ति वज्जीनं पटिबाहाय। तेन समयेन सम्बहुला देवतायो सहस्सेव पाटलिगामे वत्थूनि परिग्गण्हन्ति। यस्मिं पदेसे महेसक्खा देवता वत्थूनि परिग्गण्हन्ति, महेसक्खानं तत्थ रञ्ञं राजमहामत्तानं चित्तानि नमन्ति निवेसनानि मापेतुं। यस्मिं पदेसे मज्झिमा देवता वत्थूनि परिग्गण्हन्ति, मज्झिमानं तत्थ रञ्ञं राजमहामत्तानं चित्तानि नमन्ति निवेसनानि मापेतुं। यस्मिं पदेसे नीचा देवता वत्थूनि परिग्गण्हन्ति, नीचानं तत्थ रञ्ञं राजमहामत्तानं चित्तानि नमन्ति निवेसनानि मापेतुं।

Tena kho pana samayena sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya. Tena samayena sambahulā devatāyo sahasseva⁷ pāṭaligāme vatthūni pariggaṇhanti. Yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.

Now at that time the Magadhan ministers Sunidha and Vassakāra were building a citadel at Pāṭali Village to keep the Vajjis out. At that time thousands of deities were taking possession of building sites in Pāṭali Village. Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities. Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities. Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities.

अद्दसा खो भगवा दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन ता देवतायो सहस्सेव पाटलिगामे वत्थूनि परिग्गण्हन्तियो। अथ खो भगवा रत्तिया पच्चूससमयं पच्चुट्ठाय आयस्मन्तं आनन्दं आमन्तेसि: “के नु खो, आनन्द, पाटलिगामे नगरं मापेन्ती”ति?

Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena tā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhantiyo. Atha kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya āyasmantaṁ ānandaṁ āmantesi: “Ke nu kho, ānanda, pāṭaligāme nagaraṁ māpentī”ti?

With clairvoyance that is purified and superhuman, the Buddha saw those deities taking possession of building sites in Pāṭali Village. The Buddha rose at the crack of dawn and addressed Ānanda, “Ānanda, who is building a citadel at Pāṭali Village?”

“सुनिधवस्सकारा, भन्ते, मगधमहामत्ता पाटलिगामे नगरं मापेन्ति वज्जीनं पटिबाहाया”ति।

“Sunidhavassakārā, bhante, magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāyā”ti.

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

“सेय्यथापि, आनन्द, देवेहि तावतिंसेहि सद्धिं मन्तेत्वा; एवमेव खो, आनन्द, सुनिधवस्सकारा मगधमहामत्ता पाटलिगामे नगरं मापेन्ति वज्जीनं पटिबाहाय। इधाहं, आनन्द, अद्दसं दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन सम्बहुला देवतायो सहस्सेव पाटलिगामे वत्थूनि परिग्गण्हन्तियो। यस्मिं, आनन्द, पदेसे महेसक्खा देवता वत्थूनि परिग्गण्हन्ति, महेसक्खानं तत्थ रञ्ञं राजमहामत्तानं चित्तानि नमन्ति निवेसनानि मापेतुं। यस्मिं पदेसे मज्झिमा देवता वत्थूनि परिग्गण्हन्ति, मज्झिमानं तत्थ रञ्ञं राजमहामत्तानं चित्तानि नमन्ति निवेसनानि मापेतुं। यस्मिं पदेसे नीचा देवता वत्थूनि परिग्गण्हन्ति, नीचानं तत्थ रञ्ञं राजमहामत्तानं चित्तानि नमन्ति निवेसनानि मापेतुं। यावता, आनन्द, अरियं आयतनं यावता वणिप्पथो इदं अग्गनगरं भविस्सति पाटलिपुत्तं पुटभेदनं। पाटलिपुत्तस्स खो, आनन्द, तयो अन्तराया भविस्सन्ति—अग्गितो वा उदकतो वा मिथुभेदा वा”ति।

“Seyyathāpi, ānanda, devehi tāvatiṁsehi saddhiṁ mantetvā; evameva kho, ānanda, sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya. Idhāhaṁ, ānanda, addasaṁ dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhantiyo. Yasmiṁ, ānanda, padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yāvatā, ānanda, ariyaṁ āyatanaṁ yāvatā vaṇippatho idaṁ agganagaraṁ bhavissati pāṭaliputtaṁ puṭabhedanaṁ. Pāṭaliputtassa kho, ānanda, tayo antarāyā bhavissanti—aggito vā udakato vā mithubhedā vā”ti.

“It’s as if they were building the citadel in consultation with the gods of the Thirty-Three. With clairvoyance that is purified and superhuman, I saw those deities taking possession of building sites. Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities. Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities. Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities. As far as the civilized region extends, as far as the trading zone extends, this will be the chief city: the Pāṭaliputta trade center. But Pāṭaliputta will face three threats: from fire, flood, and dissension.”

अथ खो सुनिधवस्सकारा मगधमहामत्ता येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा भगवता सद्धिं सम्मोदिंसु, सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं अट्ठंसु, एकमन्तं ठिता खो सुनिधवस्सकारा मगधमहामत्ता भगवन्तं एतदवोचुं: “अधिवासेतु नो भवं गोतमो अज्जतनाय भत्तं सद्धिं भिक्खुसङ्घेना”ति। अधिवासेसि भगवा तुण्हीभावेन।

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

Then the Magadhan ministers Sunidha and Vassakāra approached the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, they stood to one side and said, “Would Master Gotama together with the bhikkhu Saṅgha please accept today’s meal from me?” The Buddha consented with silence.

अथ खो सुनिधवस्सकारा मगधमहामत्ता भगवतो अधिवासनं विदित्वा येन सको आवसथो तेनुपसङ्कमिंसु; उपसङ्कमित्वा सके आवसथे पणीतं खादनीयं भोजनीयं पटियादापेत्वा भगवतो कालं आरोचापेसुं: “कालो, भो गोतम, निट्ठितं भत्तन्”ति।

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

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

अथ खो भगवा पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय सद्धिं भिक्खुसङ्घेन येन सुनिधवस्सकारानं मगधमहामत्तानं आवसथो तेनुपसङ्कमि; उपसङ्कमित्वा पञ्ञत्ते आसने निसीदि। अथ खो सुनिधवस्सकारा मगधमहामत्ता बुद्धप्पमुखं भिक्खुसङ्घं पणीतेन खादनीयेन भोजनीयेन सहत्था सन्तप्पेसुं सम्पवारेसुं। अथ खो सुनिधवस्सकारा मगधमहामत्ता भगवन्तं भुत्ताविं ओनीतपत्तपाणिं अञ्ञतरं नीचं आसनं गहेत्वा एकमन्तं निसीदिंसु।

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sunidhavassakārānaṁ magadhamahāmattānaṁ āvasatho tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho sunidhavassakārā magadhamahāmattā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesuṁ sampavāresuṁ. Atha kho sunidhavassakārā magadhamahāmattā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdiṁsu.

Then the Buddha robed up in the morning and, taking his bowl and robe, went to their guest house together with the bhikkhu Saṅgha, where he sat on the seat spread out. Then Sunidha and Vassakāra served and satisfied the bhikkhu Saṅgha headed by the Buddha with their own hands with delicious fresh and cooked foods. When the Buddha had eaten and washed his hand and bowl, Sunidha and Vassakāra took a low seat and sat to one side.

एकमन्तं निसिन्ने खो सुनिधवस्सकारे मगधमहामत्ते भगवा इमाहि गाथाहि अनुमोदि:

Ekamantaṁ nisinne kho sunidhavassakāre magadhamahāmatte bhagavā imāhi gāthāhi anumodi:

The Buddha expressed his appreciation with these verses:

“यस्मिं पदेसे कप्पेति, वासं पण्डितजातियो; सीलवन्तेत्थ भोजेत्वा, सञ्ञते ब्रह्मचारयो।

“Yasmiṁ padese kappeti, vāsaṁ paṇḍitajātiyo; Sīlavantettha bhojetvā, saññate brahmacārayo.

“In the place he makes his dwelling, having fed the astute and the virtuous here, the restrained spiritual practitioners,

या तत्थ देवता आसुं, तासं दक्खिणमादिसे; ता पूजिता पूजयन्ति, मानिता मानयन्ति नं।

Yā tattha devatā āsuṁ, tāsaṁ dakkhiṇamādise; Tā pūjitā pūjayanti, mānitā mānayanti naṁ.

he should dedicate an offering to the deities there. Venerated, they venerate him; honored, they honor him.

ततो नं अनुकम्पन्ति, माता पुत्तंव ओरसं; देवतानुकम्पितो पोसो, सदा भद्रानि पस्सती”ति।

Tato naṁ anukampanti, mātā puttaṁva orasaṁ; Devatānukampito poso, sadā bhadrāni passatī”ti.

After that they have compassion for him, like a mother for the child at her breast. A man beloved of the deities always sees nice things.”

अथ खो भगवा सुनिधवस्सकारे मगधमहामत्ते इमाहि गाथाहि अनुमोदित्वा उट्ठायासना पक्कामि।

Atha kho bhagavā sunidhavassakāre magadhamahāmatte imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.

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

तेन खो पन समयेन सुनिधवस्सकारा मगधमहामत्ता भगवन्तं पिट्ठितो पिट्ठितो अनुबन्धा होन्ति: “येनज्ज समणो गोतमो द्वारेन निक्खमिस्सति, तं गोतमद्वारं नाम भविस्सति। येन तित्थेन गङ्गं नदिं तरिस्सति, तं गोतमतित्थं नाम भविस्सती”ति।

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

Sunidha and Vassakāra followed behind the Buddha, thinking, “The gate through which the ascetic Gotama departs today shall be named the Gotama Gate. The ford at which he crosses the Ganges River shall be named the Gotama Ford.”

अथ खो भगवा येन द्वारेन निक्खमि, तं गोतमद्वारं नाम अहोसि।

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

Then the gate through which the Buddha departed was named the Gotama Gate.

अथ खो भगवा येन गङ्गा नदी तेनुपसङ्कमि।

Atha kho bhagavā yena gaṅgā nadī tenupasaṅkami.

Then the Buddha came to the Ganges River.

तेन खो पन समयेन गङ्गा नदी पूरा होति समतित्तिका काकपेय्या। अप्पेकच्चे मनुस्सा नावं परियेसन्ति, अप्पेकच्चे उळुम्पं परियेसन्ति, अप्पेकच्चे कुल्लं बन्धन्ति अपारा, पारं गन्तुकामा। अथ खो भगवा—सेय्यथापि नाम बलवा पुरिसो समिञ्जितं वा बाहं पसारेय्य, पसारितं वा बाहं समिञ्जेय्य; एवमेव—गङ्गाय नदिया ओरिमतीरे अन्तरहितो पारिमतीरे पच्चुट्ठासि सद्धिं भिक्खुसङ्घेन।

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

Now at that time the Ganges was full to the brim so a crow could drink from it. Wanting to cross from the near to the far shore, some people were seeking a boat, some a dinghy, while some were tying up a raft. But, as easily as a strong person would extend or contract their arm, the Buddha, together with the bhikkhu Saṅgha, vanished from the near shore and landed on the far shore.

अद्दसा खो भगवा ते मनुस्से अप्पेकच्चे नावं परियेसन्ते अप्पेकच्चे उळुम्पं परियेसन्ते अप्पेकच्चे कुल्लं बन्धन्ते अपारा पारं गन्तुकामे। अथ खो भगवा एतमत्थं विदित्वा तायं वेलायं इमं उदानं उदानेसि:

Addasā kho bhagavā te manusse appekacce nāvaṁ pariyesante appekacce uḷumpaṁ pariyesante appekacce kullaṁ bandhante apārā pāraṁ gantukāme. Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

He saw all those people wanting to cross over. Knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

“ये तरन्ति अण्णवं सरं, सेतुं कत्वान विसज्ज पल्ललानि; कुल्लञ्हि जनो बन्धति, तिण्णा मेधाविनो जना”ति।

“Ye taranti aṇṇavaṁ saraṁ, Setuṁ katvāna visajja pallalāni; Kullañhi jano bandhati, Tiṇṇā⁸ medhāvino janā”ti.

“Those who cross a deluge or stream have built a bridge and left the marshes behind. While some people are still tying a raft, intelligent people have crossed over.”

पठमभाणवारो।

Paṭhamabhāṇavāro.

The first recitation section.

८। अरियसच्चकथा

8. Ariyasaccakathā

8. Talk on the Noble Truths

अथ खो भगवा आयस्मन्तं आनन्दं आमन्तेसि: “आयामानन्द, येन कोटिगामो तेनुपसङ्कमिस्सामा”ति।

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “āyāmānanda, yena koṭigāmo tenupasaṅkamissāmā”ti.

Then the Buddha said to Venerable Ānanda, “Come, Ānanda, let’s go to the village of Koṭi.”

“एवं, भन्ते”ति खो आयस्मा आनन्दो भगवतो पच्चस्सोसि। अथ खो भगवा महता भिक्खुसङ्घेन सद्धिं येन कोटिगामो तदवसरि। तत्र सुदं भगवा कोटिगामे विहरति।

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

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

तत्र खो भगवा भिक्खू आमन्तेसि:

Tatra kho bhagavā bhikkhū āmantesi:

There he addressed the bhikkhus:

“चतुन्नं, भिक्खवे, अरियसच्चानं अननुबोधा अप्पटिवेधा एवमिदं दीघमद्धानं सन्धावितं संसरितं ममञ्चेव तुम्हाकञ्च। कतमेसं चतुन्नं? दुक्खस्स, भिक्खवे, अरियसच्चस्स अननुबोधा अप्पटिवेधा एवमिदं दीघमद्धानं सन्धावितं संसरितं ममञ्चेव तुम्हाकञ्च। दुक्खसमुदयस्स, भिक्खवे, अरियसच्चस्स अननुबोधा अप्पटिवेधा एवमिदं दीघमद्धानं सन्धावितं संसरितं ममञ्चेव तुम्हाकञ्च। दुक्खनिरोधस्स, भिक्खवे, अरियसच्चस्स अननुबोधा अप्पटिवेधा एवमिदं दीघमद्धानं सन्धावितं संसरितं ममञ्चेव तुम्हाकञ्च। दुक्खनिरोधगामिनिया पटिपदाय, भिक्खवे, अरियसच्चस्स अननुबोधा अप्पटिवेधा एवमिदं दीघमद्धानं सन्धावितं संसरितं ममञ्चेव तुम्हाकञ्च। तयिदं, भिक्खवे, दुक्खं अरियसच्चं अनुबुद्धं पटिविद्धं, दुक्खसमुदयं अरियसच्चं अनुबुद्धं पटिविद्धं, दुक्खनिरोधं अरियसच्चं अनुबुद्धं पटिविद्धं, दुक्खनिरोधगामिनी पटिपदा अरियसच्चं अनुबुद्धं पटिविद्धं, उच्छिन्ना भवतण्हा, खीणा भवनेत्ति, नत्थि दानि पुनब्भवो”ति।

“Catunnaṁ, bhikkhave, ariyasaccānaṁ ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. Katamesaṁ catunnaṁ? Dukkhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. Dukkhasamudayassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. Dukkhanirodhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. Dukkhanirodhagāminiyā paṭipadāya, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. Tayidaṁ, bhikkhave, dukkhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhasamudayaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhaṁ⁹ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti.

“Bhikkhus, due to not understanding and not penetrating four noble truths, both you and I have wandered and transmigrated for such a very long time. What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. These noble truths of suffering, origin, cessation, and the path have been understood and comprehended. Craving for continued existence has been cut off; the conduit to rebirth is ended; now there are no more future lives.”

इदमवोच भगवा। इदं वत्वान सुगतो अथापरं एतदवोच सत्था:

Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

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

“चतुन्नं अरियसच्चानं, यथाभूतं अदस्सना; संसितं दीघमद्धानं, तासु तास्वेव जातिसु।

“Catunnaṁ ariyasaccānaṁ, yathābhūtaṁ adassanā; Saṁsitaṁ dīghamaddhānaṁ, tāsu tāsveva jātisu.

“Because of not truly seeing the four noble truths, we have transmigrated for a long time from one rebirth to the next.

तानि एतानि दिट्ठानि, भवनेत्ति समूहता; उच्छिन्नं मूलं दुक्खस्स, नत्थि दानि पुनब्भवो”ति।

Tāni etāni diṭṭhāni, bhavanetti samūhatā; Ucchinnaṁ mūlaṁ dukkhassa, natthi dāni punabbhavo”ti.

But now that these truths have been seen, the conduit to rebirth is eradicated. The root of suffering is cut off, now there are no more future lives.”

तत्रपि सुदं भगवा कोटिगामे विहरन्तो एतदेव बहुलं भिक्खूनं धम्मिं कथं करोति:

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

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

९। अनावत्तिधम्मसम्बोधिपरायण

9. Anāvattidhammasambodhiparāyaṇa

9. The Deaths in Ñātika

अथ खो भगवा कोटिगामे यथाभिरन्तं विहरित्वा आयस्मन्तं आनन्दं आमन्तेसि: “आयामानन्द, येन नातिका तेनुपङ्कमिस्सामा”ति।

Atha kho bhagavā koṭigāme yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi: “āyāmānanda, yena nātikā¹⁰ tenupaṅkamissāmā”ti.

When the Buddha had stayed in the village of Koṭi as long as he pleased, he said to Ānanda, “Come, Ānanda, let’s go to the land of the Ñātikas.”

“एवं, भन्ते”ति खो आयस्मा आनन्दो भगवतो पच्चस्सोसि। अथ खो भगवा महता भिक्खुसङ्घेन सद्धिं येन नातिका तदवसरि। तत्रपि सुदं भगवा नातिके विहरति गिञ्जकावसथे।

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

“Yes, sir,” Ānanda replied. Then the Buddha together with a large Saṅgha of bhikkhus arrived in the land of the Ñātikas, where he stayed in the brick house at Ñātika.

अथ खो आयस्मा आनन्दो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा आनन्दो भगवन्तं एतदवोच: “साळ्हो नाम, भन्ते, भिक्खु नातिके कालङ्कतो, तस्स का गति, को अभिसम्परायो? नन्दा नाम, भन्ते, भिक्खुनी नातिके कालङ्कता, तस्सा का गति, को अभिसम्परायो? सुदत्तो नाम, भन्ते, उपासको नातिके कालङ्कतो, तस्स का गति, को अभिसम्परायो? सुजाता नाम, भन्ते, उपासिका नातिके कालङ्कता, तस्सा का गति, को अभिसम्परायो? कुक्कुटो नाम, भन्ते, उपासको नातिके कालङ्कतो, तस्स का गति, को अभिसम्परायो? काळिम्बो नाम, भन्ते, उपासको …पे… निकटो नाम, भन्ते, उपासको … कटिस्सहो नाम, भन्ते, उपासको … तुट्ठो नाम, भन्ते, उपासको … सन्तुट्ठो नाम, भन्ते, उपासको … भद्दो नाम, भन्ते, उपासको … सुभद्दो नाम, भन्ते, उपासको नातिके कालङ्कतो, तस्स का गति, को अभिसम्परायो”ति?

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: “sāḷho nāma, bhante, bhikkhu nātike kālaṅkato, tassa kā gati, ko abhisamparāyo? Nandā nāma, bhante, bhikkhunī nātike kālaṅkatā, tassā kā gati, ko abhisamparāyo? Sudatto nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo? Sujātā nāma, bhante, upāsikā nātike kālaṅkatā, tassā kā gati, ko abhisamparāyo? Kukkuṭo¹¹ nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo? Kāḷimbo¹² nāma, bhante, upāsako …pe… nikaṭo nāma, bhante, upāsako … kaṭissaho¹³ nāma, bhante, upāsako … tuṭṭho nāma, bhante, upāsako … santuṭṭho nāma, bhante, upāsako … bhaddo¹⁴ nāma, bhante, upāsako … subhaddo¹⁵ nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo”ti?

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, the monk named Sāḷha has passed away in Ñātika. Where has he been reborn in his next life? The nun named Nandā, the layman named Sudatta, and the laywoman named Sujātā have passed away in Ñātika. Where have they been reborn in the next life? The laymen named Kakkaṭa, Kaḷibha, Nikata, Kaṭissaha, Tuṭṭha, Santuṭṭha, Bhadda, and Subhadda have passed away in Ñātika. Where have they been reborn in the next life?”

“साळ्हो, आनन्द, भिक्खु आसवानं खया अनासवं चेतोविमुत्तिं पञ्ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहासि।

“Sāḷho, ānanda, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

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

नन्दा, आनन्द, भिक्खुनी पञ्चन्नं ओरम्भागियानं संयोजनानं परिक्खया ओपपातिका तत्थ परिनिब्बायिनी अनावत्तिधम्मा तस्मा लोका।

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

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

सुदत्तो, आनन्द, उपासको तिण्णं संयोजनानं परिक्खया रागदोसमोहानं तनुत्ता सकदागामी सकिदेव इमं लोकं आगन्त्वा दुक्खस्सन्तं करिस्सति।

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

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

सुजाता, आनन्द, उपासिका तिण्णं संयोजनानं परिक्खया सोतापन्ना अविनिपातधम्मा नियता सम्बोधिपरायणा।

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

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

कुक्कुटो, आनन्द, उपासको पञ्चन्नं ओरम्भागियानं संयोजनानं परिक्खया ओपपातिको तत्थ परिनिब्बायी अनावत्तिधम्मो तस्मा लोका। काळिम्बो, आनन्द, उपासको …पे… निकटो, आनन्द, उपासको … कटिस्सहो, आनन्द, उपासको … तुट्ठो, आनन्द, उपासको … सन्तुट्ठो, आनन्द, उपासको … भद्दो, आनन्द, उपासको … सुभद्दो, आनन्द, उपासको पञ्चन्नं ओरम्भागियानं संयोजनानं परिक्खया ओपपातिको तत्थ परिनिब्बायी अनावत्तिधम्मो तस्मा लोका।

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

The laymen Kakkaṭa, Kaḷibha, Nikata, Kaṭissaha, Tuṭṭha, Santuṭṭha, Bhadda, and and Subhadda had ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world.

परोपञ्ञासं, आनन्द, नातिके उपासका कालङ्कता, पञ्चन्नं ओरम्भागियानं संयोजनानं परिक्खया ओपपातिका तत्थ परिनिब्बायिनो अनावत्तिधम्मा तस्मा लोका।

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

Over 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.

साधिका नवुति, आनन्द, नातिके उपासका कालङ्कता तिण्णं संयोजनानं परिक्खया रागदोसमोहानं तनुत्ता सकदागामिनो सकिदेव इमं लोकं आगन्त्वा दुक्खस्सन्तं करिस्सन्ति।

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

More 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.

सातिरेकानि, आनन्द, पञ्चसतानि नातिके उपासका कालङ्कता, तिण्णं संयोजनानं परिक्खया सोतापन्ना अविनिपातधम्मा नियता सम्बोधिपरायणा।

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

In excess of five hundred laymen in Ñātika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening.

१०। धम्मादासधम्मपरियाय

10. Dhammādāsadhammapariyāya

10. The Mirror of the Teaching

अनच्छरियं खो पनेतं, आनन्द, यं मनुस्सभूतो कालं करेय्य। तस्मिंयेव कालङ्कते तथागतं उपसङ्कमित्वा एतमत्थं पुच्छिस्सथ, विहेसा हेसा, आनन्द, तथागतस्स।

Anacchariyaṁ kho panetaṁ, ānanda, yaṁ manussabhūto kālaṁ kareyya. Tasmiṁyeva¹⁶ kālaṅkate tathāgataṁ upasaṅkamitvā etamatthaṁ pucchissatha, vihesā hesā, ānanda, tathāgatassa.

It’s hardly surprising that a human being should pass away. But if you should come and ask me about it each and every time someone passes away, that would be a bother for me.

तस्मातिहानन्द, धम्मादासं नाम धम्मपरियायं देसेस्सामि, येन समन्नागतो अरियसावको आकङ्खमानो अत्तनाव अत्तानं ब्याकरेय्य: ‘खीणनिरयोम्हि खीणतिरच्छानयोनि खीणपेत्तिविसयो खीणापायदुग्गतिविनिपातो, सोतापन्नोहमस्मि अविनिपातधम्मो नियतो सम्बोधिपरायणोऽति।

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

So Ānanda, I will teach you the explanation of the Dhamma called ‘the mirror of the teaching’. A noble disciple who has this may declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’

कतमो च सो, आनन्द, धम्मादासो धम्मपरियायो, येन समन्नागतो अरियसावको आकङ्खमानो अत्तनाव अत्तानं ब्याकरेय्य: ‘खीणनिरयोम्हि खीणतिरच्छानयोनि खीणपेत्तिविसयो खीणापायदुग्गतिविनिपातो, सोतापन्नोहमस्मि अविनिपातधम्मो नियतो सम्बोधिपरायणोऽति?

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

And what is that mirror of the teaching?

इधानन्द, अरियसावको बुद्धे अवेच्चप्पसादेन समन्नागतो होति: ‘इतिपि सो भगवा अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवाऽति।

Idhānanda, ariyasāvako buddhe aveccappasādena samannāgato hoti: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.

It’s when a noble disciple has experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

धम्मे अवेच्चप्पसादेन समन्नागतो होति: ‘स्वाक्खातो भगवता धम्मो सन्दिट्ठिको अकालिको एहिपस्सिको ओपनेय्यिको पच्चत्तं वेदितब्बो विञ्ञूहीऽति।

Dhamme aveccappasādena samannāgato hoti: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti.

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

सङ्घे अवेच्चप्पसादेन समन्नागतो होति: ‘सुप्पटिपन्नो भगवतो सावकसङ्घो, उजुप्पटिपन्नो भगवतो सावकसङ्घो, ञायप्पटिपन्नो भगवतो सावकसङ्घो, सामीचिप्पटिपन्नो भगवतो सावकसङ्घो यदिदं चत्तारि पुरिसयुगानि अट्ठ पुरिसपुग्गला, एस भगवतो सावकसङ्घो आहुनेय्यो पाहुनेय्यो दक्खिणेय्यो अञ्जलिकरणीयो अनुत्तरं पुञ्ञक्खेत्तं लोकस्साऽति।

Saṅghe aveccappasādena samannāgato hoti: ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti.

They have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’

अरियकन्तेहि सीलेहि समन्नागतो होति अखण्डेहि अच्छिद्देहि असबलेहि अकम्मासेहि भुजिस्सेहि विञ्ञूपसत्थेहि अपरामट्ठेहि समाधिसंवत्तनिकेहि।

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

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

अयं खो सो, आनन्द, धम्मादासो धम्मपरियायो, येन समन्नागतो अरियसावको आकङ्खमानो अत्तनाव अत्तानं ब्याकरेय्य: ‘खीणनिरयोम्हि खीणतिरच्छानयोनि खीणपेत्तिविसयो खीणापायदुग्गतिविनिपातो, सोतापन्नोहमस्मि अविनिपातधम्मो नियतो सम्बोधिपरायणोऽ”ति।

Ayaṁ kho so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.

This is that mirror of the teaching.”

तत्रपि सुदं भगवा नातिके विहरन्तो गिञ्जकावसथे एतदेव बहुलं भिक्खूनं धम्मिं कथं करोति:

Tatrapi sudaṁ bhagavā nātike viharanto giñjakāvasathe etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:

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

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

(…)

अथ खो भगवा नातिके यथाभिरन्तं विहरित्वा आयस्मन्तं आनन्दं आमन्तेसि: “आयामानन्द, येन वेसाली तेनुपसङ्कमिस्सामा”ति।

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

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

“एवं, भन्ते”ति खो आयस्मा आनन्दो भगवतो पच्चस्सोसि। अथ खो भगवा महता भिक्खुसङ्घेन सद्धिं येन वेसाली तदवसरि। तत्र सुदं भगवा वेसालियं विहरति अम्बपालिवने।

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena vesālī tadavasari. Tatra sudaṁ bhagavā vesāliyaṁ viharati ambapālivane.

“Yes, sir,” Ānanda replied. Then the Buddha together with a large Saṅgha of bhikkhus arrived at Vesālī, where he stayed in Ambapālī’s mango grove.

तत्र खो भगवा भिक्खू आमन्तेसि:

Tatra kho bhagavā bhikkhū āmantesi:

There the Buddha addressed the bhikkhus:

“सतो, भिक्खवे, भिक्खु विहरेय्य सम्पजानो, अयं वो अम्हाकं अनुसासनी।

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

“Bhikkhus, a bhikkhu should live mindful and aware. This is my instruction to you.

कथञ्च, भिक्खवे, भिक्खु सतो होति? इध, भिक्खवे, भिक्खु काये कायानुपस्सी विहरति आतापी सम्पजानो सतिमा विनेय्य लोके अभिज्झादोमनस्सं। वेदनासु वेदनानुपस्सी …पे… चित्ते चित्तानुपस्सी …पे… धम्मेसु धम्मानुपस्सी विहरति आतापी सम्पजानो सतिमा विनेय्य लोके अभिज्झादोमनस्सं। एवं खो, भिक्खवे, भिक्खु सतो होति।

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

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

कथञ्च, भिक्खवे, भिक्खु सम्पजानो होति? इध, भिक्खवे, भिक्खु अभिक्कन्ते पटिक्कन्ते सम्पजानकारी होति, आलोकिते विलोकिते सम्पजानकारी होति, समिञ्जिते पसारिते सम्पजानकारी होति, सङ्घाटिपत्तचीवरधारणे सम्पजानकारी होति, असिते पीते खायिते सायिते सम्पजानकारी होति, उच्चारपस्सावकम्मे सम्पजानकारी होति, गते ठिते निसिन्ने सुत्ते जागरिते भासिते तुण्हीभावे सम्पजानकारी होति। एवं खो, भिक्खवे, भिक्खु सम्पजानो होति। सतो, भिक्खवे, भिक्खु विहरेय्य सम्पजानो, अयं वो अम्हाकं अनुसासनी”ति।

Kathañca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Evaṁ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno, ayaṁ vo amhākaṁ anusāsanī”ti.

And how is a bhikkhu aware? It’s when a bhikkhu acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. That’s how a bhikkhu is aware. A bhikkhu should live mindful and aware. This is my instruction to you.”

११। अम्बपालीगणिका

11. Ambapālīgaṇikā

11. Ambapālī the Courtesan

अस्सोसि खो अम्बपाली गणिका: “भगवा किर वेसालिं अनुप्पत्तो वेसालियं विहरति मय्हं अम्बवने”ति। अथ खो अम्बपाली गणिका भद्दानि भद्दानि यानानि योजापेत्वा भद्दं भद्दं यानं अभिरुहित्वा भद्देहि भद्देहि यानेहि वेसालिया निय्यासि। येन सको आरामो तेन पायासि। यावतिका यानस्स भूमि, यानेन गन्त्वा, याना पच्चोरोहित्वा पत्तिकाव येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नं खो अम्बपालिं गणिकं भगवा धम्मिया कथाय सन्दस्सेसि समादपेसि समुत्तेजेसि सम्पहंसेसि।

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

Ambapālī the courtesan heard that the Buddha had arrived and was staying in her mango grove. She had the finest carriages harnessed. Then she mounted a fine carriage and, along with other fine carriages, set out from Vesālī for her own park. She went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot. She bowed and sat down to one side. The Buddha educated, encouraged, fired up, and inspired her with a Dhamma talk.

अथ खो अम्बपाली गणिका भगवता धम्मिया कथाय सन्दस्सिता समादपिता समुत्तेजिता सम्पहंसिता भगवन्तं एतदवोच: “अधिवासेतु मे, भन्ते, भगवा स्वातनाय भत्तं सद्धिं भिक्खुसङ्घेना”ति। अधिवासेसि भगवा तुण्हीभावेन। अथ खो अम्बपाली गणिका भगवतो अधिवासनं विदित्वा उट्ठायासना भगवन्तं अभिवादेत्वा पदक्खिणं कत्वा पक्कामि।

Atha kho ambapālī gaṇikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ etadavoca: “adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho ambapālī gaṇikā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Then she said to the Buddha, “Sir, may the Buddha together with the bhikkhu Saṅgha please accept tomorrow’s meal from me.” The Buddha consented with silence. Then, knowing that the Buddha had consented, Ambapālī got up from her seat, bowed, and respectfully circled the Buddha, keeping him on her right, before leaving.

अस्सोसुं खो वेसालिका लिच्छवी: “भगवा किर वेसालिं अनुप्पत्तो वेसालियं विहरति अम्बपालिवने”ति। अथ खो ते लिच्छवी भद्दानि भद्दानि यानानि योजापेत्वा भद्दं भद्दं यानं अभिरुहित्वा भद्देहि भद्देहि यानेहि वेसालिया निय्यिंसु। तत्र एकच्चे लिच्छवी नीला होन्ति नीलवण्णा नीलवत्था नीलालङ्कारा, एकच्चे लिच्छवी पीता होन्ति पीतवण्णा पीतवत्था पीतालङ्कारा, एकच्चे लिच्छवी लोहिता होन्ति लोहितवण्णा लोहितवत्था लोहितालङ्कारा, एकच्चे लिच्छवी ओदाता होन्ति ओदातवण्णा ओदातवत्था ओदातालङ्कारा।

Assosuṁ kho vesālikā licchavī: “bhagavā kira vesāliṁ anuppatto vesāliyaṁ viharati ambapālivane”ti. Atha kho te licchavī bhaddāni bhaddāni yānāni yojāpetvā bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi vesāliyā niyyiṁsu. Tatra ekacce licchavī nīlā honti nīlavaṇṇā nīlavatthā nīlālaṅkārā, ekacce licchavī pītā honti pītavaṇṇā pītavatthā pītālaṅkārā, ekacce licchavī lohitā honti lohitavaṇṇā lohitavatthā lohitālaṅkārā, ekacce licchavī odātā honti odātavaṇṇā odātavatthā odātālaṅkārā.

The Licchavis of Vesālī also heard that the Buddha had arrived and was staying in Ambapālī’s mango grove. They had the finest carriages harnessed. Then they mounted a fine carriage and, along with other fine carriages, set out from Vesālī. Some of the Licchavis were in blue, of blue color, clad in blue, adorned with blue. And some were similarly colored in yellow, red, or white.

अथ खो अम्बपाली गणिका दहरानं दहरानं लिच्छवीनं अक्खेन अक्खं चक्केन चक्कं युगेन युगं पटिवट्टेसि। अथ खो ते लिच्छवी अम्बपालिं गणिकं एतदवोचुं: “किं, जे अम्बपालि, दहरानं दहरानं लिच्छवीनं अक्खेन अक्खं चक्केन चक्कं युगेन युगं पटिवट्टेसी”ति?

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

Then Ambapālī the courtesan collided with those Licchavi youths, axle to axle, wheel to wheel, yoke to yoke. The Licchavis said to her, “What, you wench Ambapālī, are you doing colliding with us axle to axle, wheel to wheel, yoke to yoke?”

“तथा हि पन मे, अय्यपुत्ता, भगवा निमन्तितो स्वातनाय भत्तं सद्धिं भिक्खुसङ्घेना”ति।

“Tathā hi pana me, ayyaputtā, bhagavā nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.

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

“देहि, जे अम्बपालि, एतं भत्तं सतसहस्सेना”ति।

“Dehi, je ambapāli, etaṁ¹⁷ bhattaṁ satasahassenā”ti.

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

“सचेपि मे, अय्यपुत्ता, वेसालिं साहारं दस्सथ, एवमहं तं भत्तं न दस्सामी”ति।

“Sacepi me, ayyaputtā, vesāliṁ sāhāraṁ dassatha, evamahaṁ taṁ¹⁸ bhattaṁ na dassāmī”ti.

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

अथ खो ते लिच्छवी अङ्गुलिं फोटेसुं: “जितम्ह वत भो अम्बकाय, जितम्ह वत भो अम्बकाया”ति। अथ खो ते लिच्छवी येन अम्बपालिवनं तेन पायिंसु।

Atha kho te licchavī aṅguliṁ phoṭesuṁ: “jitamha¹⁹ vata bho ambakāya, jitamha vata bho ambakāyā”ti. Atha kho te licchavī yena ambapālivanaṁ tena pāyiṁsu.

Then the Licchavis snapped their fingers, saying, “We’ve been beaten by the aunty! We’ve been beaten by the aunty!” Then they continued on to Ambapālī’s mango grove.

अद्दसा खो भगवा ते लिच्छवी दूरतोव आगच्छन्ते। दिस्वान भिक्खू आमन्तेसि: “येसं, भिक्खवे, भिक्खूनं देवा तावतिंसा अदिट्ठपुब्बा, ओलोकेथ, भिक्खवे, लिच्छविपरिसं; अपलोकेथ, भिक्खवे, लिच्छविपरिसं; उपसंहरथ, भिक्खवे, लिच्छविपरिसं—तावतिंससदिसन्”ति।

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

The Buddha saw them coming off in the distance, and addressed the bhikkhus: “Any of the bhikkhus who’ve never seen the gods of the Thirty-Three, just have a look at the assembly of Licchavis. See the assembly of Licchavis, check them out: they’re just like the Thirty-Three!”

अथ खो ते लिच्छवी यावतिका यानस्स भूमि, यानेन गन्त्वा, याना पच्चोरोहित्वा पत्तिकाव येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्ने खो ते लिच्छवी भगवा धम्मिया कथाय सन्दस्सेसि समादपेसि समुत्तेजेसि सम्पहंसेसि।

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

The Licchavis went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot. They bowed to the Buddha, sat down to one side, and the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk.

अथ खो ते लिच्छवी भगवता धम्मिया कथाय सन्दस्सिता समादपिता समुत्तेजिता सम्पहंसिता भगवन्तं एतदवोचुं: “अधिवासेतु नो, भन्ते, भगवा स्वातनाय भत्तं सद्धिं भिक्खुसङ्घेना”ति।

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

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

अथ खो भगवा ते लिच्छवी एतदवोच: “अधिवुत्थं खो मे, लिच्छवी, स्वातनाय अम्बपालिया गणिकाय भत्तन्”ति।

Atha kho bhagavā te licchavī etadavoca: “adhivutthaṁ²⁰ kho me, licchavī, svātanāya ambapāliyā gaṇikāya bhattan”ti.

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

अथ खो ते लिच्छवी अङ्गुलिं फोटेसुं: “जितम्ह वत भो अम्बकाय, जितम्ह वत भो अम्बकाया”ति।

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

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

अथ खो ते लिच्छवी भगवतो भासितं अभिनन्दित्वा अनुमोदित्वा उट्ठायासना भगवन्तं अभिवादेत्वा पदक्खिणं कत्वा पक्कमिंसु।

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

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

अथ खो अम्बपाली गणिका तस्सा रत्तिया अच्चयेन सके आरामे पणीतं खादनीयं भोजनीयं पटियादापेत्वा भगवतो कालं आरोचापेसि: “कालो, भन्ते, निट्ठितं भत्तन्”ति।

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

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

अथ खो भगवा पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय सद्धिं भिक्खुसङ्घेन येन अम्बपालिया गणिकाय निवेसनं तेनुपसङ्कमि; उपसङ्कमित्वा पञ्ञत्ते आसने निसीदि। अथ खो अम्बपाली गणिका बुद्धप्पमुखं भिक्खुसङ्घं पणीतेन खादनीयेन भोजनीयेन सहत्था सन्तप्पेसि सम्पवारेसि।

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

Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Ambapālī together with the bhikkhu Saṅgha, where he sat on the seat spread out. Then Ambapālī served and satisfied the bhikkhu Saṅgha headed by the Buddha with her own hands with delicious fresh and cooked foods.

अथ खो अम्बपाली गणिका भगवन्तं भुत्ताविं ओनीतपत्तपाणिं अञ्ञतरं नीचं आसनं गहेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्ना खो अम्बपाली गणिका भगवन्तं एतदवोच: “इमाहं, भन्ते, आरामं बुद्धप्पमुखस्स भिक्खुसङ्घस्स दम्मी”ति।

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

When the Buddha had eaten and washed his hands and bowl, Ambapālī took a low seat, sat to one side, and said to the Buddha, “Sir, I present this park to the bhikkhu Saṅgha headed by the Buddha.”

पटिग्गहेसि भगवा आरामं।

Paṭiggahesi bhagavā ārāmaṁ.

The Buddha accepted the park.

अथ खो भगवा अम्बपालिं गणिकं धम्मिया कथाय सन्दस्सेत्वा समादपेत्वा समुत्तेजेत्वा सम्पहंसेत्वा उट्ठायासना पक्कामि।

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

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

तत्रपि सुदं भगवा वेसालियं विहरन्तो अम्बपालिवने एतदेव बहुलं भिक्खूनं धम्मिं कथं करोति:

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

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

१२। वेळुवगामवस्सूपगमन

12. Veḷuvagāmavassūpagamana

12. Commencing the Rains at Beluva

अथ खो भगवा अम्बपालिवने यथाभिरन्तं विहरित्वा आयस्मन्तं आनन्दं आमन्तेसि: “आयामानन्द, येन वेळुवगामको तेनुपसङ्कमिस्सामा”ति।

Atha kho bhagavā ambapālivane yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi: “āyāmānanda, yena veḷuvagāmako²¹ tenupasaṅkamissāmā”ti.

When the Buddha had stayed in Ambapālī’s mango grove as long as he pleased, he addressed Venerable Ānanda, “Come, Ānanda, let’s go to the little village of Beluva.”

“एवं, भन्ते”ति खो आयस्मा आनन्दो भगवतो पच्चस्सोसि। अथ खो भगवा महता भिक्खुसङ्घेन सद्धिं येन वेळुवगामको तदवसरि। तत्र सुदं भगवा वेळुवगामके विहरति।

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

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

तत्र खो भगवा भिक्खू आमन्तेसि: “एथ तुम्हे, भिक्खवे, समन्ता वेसालिं यथामित्तं यथासन्दिट्ठं यथासम्भत्तं वस्सं उपेथ। अहं पन इधेव वेळुवगामके वस्सं उपगच्छामी”ति।

Tatra kho bhagavā bhikkhū āmantesi: “etha tumhe, bhikkhave, samantā vesāliṁ yathāmittaṁ yathāsandiṭṭhaṁ yathāsambhattaṁ vassaṁ upetha. Ahaṁ pana idheva veḷuvagāmake vassaṁ upagacchāmī”ti.

There the Buddha addressed the bhikkhus: “Bhikkhus, please enter the rainy season residence with whatever friends or acquaintances you have around Vesālī. I’ll commence the rainy season residence right here in the little village of Beluva.”

“एवं, भन्ते”ति खो ते भिक्खू भगवतो पटिस्सुत्वा समन्ता वेसालिं यथामित्तं यथासन्दिट्ठं यथासम्भत्तं वस्सं उपगच्छिंसु। भगवा पन तत्थेव वेळुवगामके वस्सं उपगच्छि।

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

“Yes, sir,” those bhikkhus replied. They did as the Buddha said, while the Buddha commenced the rainy season residence right there in the little village of Beluva.

अथ खो भगवतो वस्सूपगतस्स खरो आबाधो उप्पज्जि, बाळ्हा वेदना वत्तन्ति मारणन्तिका। ता सुदं भगवा सतो सम्पजानो अधिवासेसि अविहञ्ञमानो। अथ खो भगवतो एतदहोसि: “न खो मेतं पतिरूपं, य्वाहं अनामन्तेत्वा उपट्ठाके अनपलोकेत्वा भिक्खुसङ्घं परिनिब्बायेय्यं। यन्नूनाहं इमं आबाधं वीरियेन पटिपणामेत्वा जीवितसङ्खारं अधिट्ठाय विहरेय्यन्”ति।

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

After the Buddha had commenced the rainy season residence, he fell severely ill, struck by dreadful pains, close to death. But he endured unbothered, with mindfulness and situational awareness. Then it occurred to the Buddha, “It would not be appropriate for me to become fully extinguished before informing my supporters and taking leave of the bhikkhu Saṅgha. Why don’t I forcefully suppress this illness, stabilize the life force, and live on?”

अथ खो भगवा तं आबाधं वीरियेन पटिपणामेत्वा जीवितसङ्खारं अधिट्ठाय विहासि। अथ खो भगवतो सो आबाधो पटिप्पस्सम्भि।

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

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

अथ खो भगवा गिलाना वुट्ठितो अचिरवुट्ठितो गेलञ्ञा विहारा निक्खम्म विहारपच्छायायं पञ्ञत्ते आसने निसीदि। अथ खो आयस्मा आनन्दो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा आनन्दो भगवन्तं एतदवोच: “दिट्ठो मे, भन्ते, भगवतो फासु; दिट्ठं मे, भन्ते, भगवतो खमनीयं, अपि च मे, भन्ते, मधुरकजातो विय कायो, दिसापि मे न पक्खायन्ति, धम्मापि मं न पटिभन्ति भगवतो गेलञ्ञेन। अपि च मे, भन्ते, अहोसि काचिदेव अस्सासमत्ता: ‘न ताव भगवा परिनिब्बायिस्सति, न याव भगवा भिक्खुसङ्घं आरब्भ किञ्चिदेव उदाहरतीऽ”ति।

Atha kho bhagavā gilānā vuṭṭhito²² aciravuṭṭhito gelaññā vihārā nikkhamma vihārapacchāyāyaṁ paññatte āsane nisīdi. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: “diṭṭho me, bhante, bhagavato phāsu; diṭṭhaṁ me, bhante, bhagavato khamanīyaṁ, api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṁ na paṭibhanti bhagavato gelaññena. Api ca me, bhante, ahosi kācideva assāsamattā: ‘na tāva bhagavā parinibbāyissati, na yāva bhagavā bhikkhusaṅghaṁ ārabbha kiñcideva udāharatī’”ti.

Soon after the Buddha had recovered from that sickness, he came out from his dwelling and sat in the shade of the porch on the seat spread out. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, it’s fantastic that the Buddha is comfortable and well. Because when the Buddha was sick, my body felt like it was drugged. I was disorientated, and the teachings weren’t clear to me. Still, at least I was consoled by the thought that the Buddha won’t become fully extinguished without bringing something up regarding the Saṅgha of bhikkhus.”

“किं पनानन्द, भिक्खुसङ्घो मयि पच्चासीसति? देसितो, आनन्द, मया धम्मो अनन्तरं अबाहिरं करित्वा। नत्थानन्द, तथागतस्स धम्मेसु आचरियमुट्ठि। यस्स नून, आनन्द, एवमस्स: ‘अहं भिक्खुसङ्घं परिहरिस्सामीऽति वा ‘ममुद्देसिको भिक्खुसङ्घोऽति वा, सो नून, आनन्द, भिक्खुसङ्घं आरब्भ किञ्चिदेव उदाहरेय्य। तथागतस्स खो, आनन्द, न एवं होति: ‘अहं भिक्खुसङ्घं परिहरिस्सामीऽति वा ‘ममुद्देसिको भिक्खुसङ्घोऽति वा। सकिं, आनन्द, तथागतो भिक्खुसङ्घं आरब्भ किञ्चिदेव उदाहरिस्सति।

“Kiṁ panānanda, bhikkhusaṅgho mayi paccāsīsati? Desito, ānanda, mayā dhammo anantaraṁ abāhiraṁ karitvā. Natthānanda, tathāgatassa dhammesu ācariyamuṭṭhi. Yassa nūna, ānanda, evamassa: ‘ahaṁ bhikkhusaṅghaṁ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṅgho’ti vā, so nūna, ānanda, bhikkhusaṅghaṁ ārabbha kiñcideva udāhareyya. Tathāgatassa kho, ānanda, na evaṁ hoti: ‘ahaṁ bhikkhusaṅghaṁ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṅgho’ti vā. Sakiṁ, ānanda, tathāgato bhikkhusaṅghaṁ ārabbha kiñcideva udāharissati.

“But what could the bhikkhu Saṅgha expect from me, Ānanda? I’ve taught the Dhamma without making any distinction between secret and public teachings. The Realized One doesn’t have the closed fist of a teacher when it comes to the teachings. If there’s anyone who thinks: ‘I shall lead the bhikkhu Saṅgha,’ or ‘the Saṅgha of bhikkhus is meant for me,’ let them bring something up regarding the Saṅgha. But the Realized One doesn’t think like this, so why should he bring something up regarding the Saṅgha?

अहं खो पनानन्द, एतरहि जिण्णो वुद्धो महल्लको अद्धगतो वयो अनुप्पत्तो। आसीतिको मे वयो वत्तति। सेय्यथापि, आनन्द, जज्जरसकटं वेठमिस्सकेन यापेति; एवमेव खो, आनन्द, वेठमिस्सकेन मञ्ञे तथागतस्स कायो यापेति। यस्मिं, आनन्द, समये तथागतो सब्बनिमित्तानं अमनसिकारा एकच्चानं वेदनानं निरोधा अनिमित्तं चेतोसमाधिं उपसम्पज्ज विहरति, फासुतरो, आनन्द, तस्मिं समये तथागतस्स कायो होति।

Ahaṁ kho panānanda, etarahi jiṇṇo vuddho mahallako addhagato vayo anuppatto. Āsītiko me vayo vattati. Seyyathāpi, ānanda, jajjarasakaṭaṁ veṭhamissakena²³ yāpeti; evameva kho, ānanda, veṭhamissakena maññe tathāgatassa kāyo yāpeti. Yasmiṁ, ānanda, samaye tathāgato sabbanimittānaṁ amanasikārā ekaccānaṁ vedanānaṁ nirodhā animittaṁ cetosamādhiṁ upasampajja viharati, phāsutaro, ānanda, tasmiṁ samaye tathāgatassa kāyo hoti.

I’m now old, elderly and senior. I’m advanced in years and have reached the final stage of life. I’m currently eighty years old. Just as a decrepit old cart keeps going by relying on straps, in the same way, the Realized One’s body keeps going as if it were relying on straps. Sometimes the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and remains in the signless immersion of the heart. Only then does the Realized One’s body become more comfortable.

तस्मातिहानन्द, अत्तदीपा विहरथ अत्तसरणा अनञ्ञसरणा, धम्मदीपा धम्मसरणा अनञ्ञसरणा। कथञ्चानन्द, भिक्खु अत्तदीपो विहरति अत्तसरणो अनञ्ञसरणो, धम्मदीपो धम्मसरणो अनञ्ञसरणो? इधानन्द, भिक्खु काये कायानुपस्सी विहरति अतापी सम्पजानो सतिमा, विनेय्य लोके अभिज्झादोमनस्सं। वेदनासु …पे… चित्ते …पे… धम्मेसु धम्मानुपस्सी विहरति आतापी सम्पजानो सतिमा, विनेय्य लोके अभिज्झादोमनस्सं। एवं खो, आनन्द, भिक्खु अत्तदीपो विहरति अत्तसरणो अनञ्ञसरणो, धम्मदीपो धम्मसरणो अनञ्ञसरणो।

Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā. Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idhānanda, bhikkhu kāye kāyānupassī viharati atāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Evaṁ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo.

So Ānanda, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge. And how does a bhikkhu do this? It’s when a bhikkhu meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. That’s how a bhikkhu is their own island, their own refuge, with no other refuge. That’s how the teaching is their island and their refuge, with no other refuge.

ये हि केचि, आनन्द, एतरहि वा मम वा अच्चयेन अत्तदीपा विहरिस्सन्ति अत्तसरणा अनञ्ञसरणा, धम्मदीपा धम्मसरणा अनञ्ञसरणा, तमतग्गे मे ते, आनन्द, भिक्खू भविस्सन्ति ये केचि सिक्खाकामा”ति।

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

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

दुतियभाणवारो।

Dutiyabhāṇavāro.

The second recitation section.

१३। निमित्तोभासकथा

13. Nimittobhāsakathā

13. An Obvious Hint

अथ खो भगवा पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय वेसालिं पिण्डाय पाविसि। वेसालियं पिण्डाय चरित्वा पच्छाभत्तं पिण्डपातपटिक्कन्तो आयस्मन्तं आनन्दं आमन्तेसि: “गण्हाहि, आनन्द, निसीदनं, येन चापालं चेतियं तेनुपसङ्कमिस्साम दिवा विहाराया”ति।

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi. Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi: “gaṇhāhi, ānanda, nisīdanaṁ, yena cāpālaṁ cetiyaṁ²⁴ tenupasaṅkamissāma divā vihārāyā”ti.

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. Then, after the meal, on his return from almsround, he addressed Venerable Ānanda: “Ānanda, get your sitting cloth. Let’s go to the Cāpāla shrine for the day’s meditation.”

“एवं, भन्ते”ति खो आयस्मा आनन्दो भगवतो पटिस्सुत्वा निसीदनं आदाय भगवन्तं पिट्ठितो पिट्ठितो अनुबन्धि।

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

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

अथ खो भगवा येन चापालं चेतियं तेनुपसङ्कमि; उपसङ्कमित्वा पञ्ञत्ते आसने निसीदि। आयस्मापि खो आनन्दो भगवन्तं अभिवादेत्वा एकमन्तं निसीदि।

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

Then the Buddha went up to the Cāpāla shrine, where he sat on the seat spread out. Ānanda bowed to the Buddha and sat down to one side.

एकमन्तं निसिन्नं खो आयस्मन्तं आनन्दं भगवा एतदवोच: “रमणीया, आनन्द, वेसाली, रमणीयं उदेनं चेतियं, रमणीयं गोतमकं चेतियं, रमणीयं सत्तम्बं चेतियं, रमणीयं बहुपुत्तं चेतियं, रमणीयं सारन्ददं चेतियं, रमणीयं चापालं चेतियं।

Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca: “ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ²⁵ cetiyaṁ, ramaṇīyaṁ bahuputtaṁ cetiyaṁ, ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ cetiyaṁ.

The Buddha said to him: “Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Tree-shrines are all lovely.

यस्स कस्सचि, आनन्द, चत्तारो इद्धिपादा भाविता बहुलीकता यानीकता वत्थुकता अनुट्ठिता परिचिता सुसमारद्धा, सो आकङ्खमानो कप्पं वा तिट्ठेय्य कप्पावसेसं वा। तथागतस्स खो, आनन्द, चत्तारो इद्धिपादा भाविता बहुलीकता यानीकता वत्थुकता अनुट्ठिता परिचिता सुसमारद्धा, सो आकङ्खमानो, आनन्द, तथागतो कप्पं वा तिट्ठेय्य कप्पावसेसं वा”ति।

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

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

एवम्पि खो आयस्मा आनन्दो भगवता ओळारिके निमित्ते कयिरमाने ओळारिके ओभासे कयिरमाने नासक्खि पटिविज्झितुं; न भगवन्तं याचि: “तिट्ठतु, भन्ते, भगवा कप्पं, तिट्ठतु सुगतो कप्पं बहुजनहिताय बहुजनसुखाय लोकानुकम्पाय अत्थाय हिताय सुखाय देवमनुस्सानन्”ति, यथा तं मारेन परियुट्ठितचित्तो।

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

But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign. He didn’t beg the Buddha: “Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.

दुतियम्पि खो भगवा …पे… ततियम्पि खो भगवा आयस्मन्तं आनन्दं आमन्तेसि: “रमणीया, आनन्द, वेसाली, रमणीयं उदेनं चेतियं, रमणीयं गोतमकं चेतियं, रमणीयं सत्तम्बं चेतियं, रमणीयं बहुपुत्तं चेतियं, रमणीयं सारन्ददं चेतियं, रमणीयं चापालं चेतियं। यस्स कस्सचि, आनन्द, चत्तारो इद्धिपादा भाविता बहुलीकता यानीकता वत्थुकता अनुट्ठिता परिचिता सुसमारद्धा, सो आकङ्खमानो कप्पं वा तिट्ठेय्य कप्पावसेसं वा। तथागतस्स खो, आनन्द, चत्तारो इद्धिपादा भाविता बहुलीकता यानीकता वत्थुकता अनुट्ठिता परिचिता सुसमारद्धा, सो आकङ्खमानो, आनन्द, तथागतो कप्पं वा तिट्ठेय्य कप्पावसेसं वा”ति।

Dutiyampi kho bhagavā …pe… tatiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtaṁ cetiyaṁ, ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ cetiyaṁ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti.

For a second time … And for a third time, the Buddha said to Ānanda: “Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Tree-shrines are all lovely. Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.”

अथ खो भगवा आयस्मन्तं आनन्दं आमन्तेसि: “गच्छ त्वं, आनन्द, यस्सदानि कालं मञ्ञसी”ति।

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “gaccha tvaṁ, ānanda, yassadāni kālaṁ maññasī”ti.

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

“एवं, भन्ते”ति खो आयस्मा आनन्दो भगवतो पटिस्सुत्वा उट्ठायासना भगवन्तं अभिवादेत्वा पदक्खिणं कत्वा अविदूरे अञ्ञतरस्मिं रुक्खमूले निसीदि।

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

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

१४। मारयाचनकथा

14. Mārayācanakathā

14. The Appeal of Māra

अथ खो मारो पापिमा अचिरपक्कन्ते आयस्मन्ते आनन्दे येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा एकमन्तं अट्ठासि। एकमन्तं ठितो खो मारो पापिमा भगवन्तं एतदवोच:

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

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

“परिनिब्बातु दानि, भन्ते, भगवा, परिनिब्बातु सुगतो, परिनिब्बानकालो दानि, भन्ते, भगवतो। भासिता खो पनेसा, भन्ते, भगवता वाचा: ‘न तावाहं, पापिम, परिनिब्बायिस्सामि, याव मे भिक्खू न सावका भविस्सन्ति वियत्ता विनीता विसारदा बहुस्सुता धम्मधरा धम्मानुधम्मप्पटिपन्ना सामीचिप्पटिपन्ना अनुधम्मचारिनो, सकं आचरियकं उग्गहेत्वा आचिक्खिस्सन्ति देसेस्सन्ति पञ्ञपेस्सन्ति पट्ठपेस्सन्ति विवरिस्सन्ति विभजिस्सन्ति उत्तानीकरिस्सन्ति, उप्पन्नं परप्पवादं सहधम्मेन सुनिग्गहितं निग्गहेत्वा सप्पाटिहारियं धम्मं देसेस्सन्तीऽति।

“parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti.

“Sir, may the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished. Sir, you once made this statement: ‘Wicked One, I shall not become fully extinguished until I have monk disciples who are competent, educated, assured, learned, have memorized the teachings, and practice in line with the teachings. Not until they practice properly, living in line with the teaching. Not until they’ve learned their tradition, and explain, teach, assert, establish, disclose, analyze, and make it clear. Not until they can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.’

एतरहि खो पन, भन्ते, भिक्खू भगवतो सावका वियत्ता विनीता विसारदा बहुस्सुता धम्मधरा धम्मानुधम्मप्पटिपन्ना सामीचिप्पटिपन्ना अनुधम्मचारिनो, सकं आचरियकं उग्गहेत्वा आचिक्खन्ति देसेन्ति पञ्ञपेन्ति पट्ठपेन्ति विवरन्ति विभजन्ति उत्तानीकरोन्ति, उप्पन्नं परप्पवादं सहधम्मेन सुनिग्गहितं निग्गहेत्वा सप्पाटिहारियं धम्मं देसेन्ति। परिनिब्बातु दानि, भन्ते, भगवा, परिनिब्बातु सुगतो, परिनिब्बानकालो दानि, भन्ते, भगवतो।

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

Today you do have such monk disciples. May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.

भासिता खो पनेसा, भन्ते, भगवता वाचा: ‘न तावाहं, पापिम, परिनिब्बायिस्सामि, याव मे भिक्खुनियो न साविका भविस्सन्ति वियत्ता विनीता विसारदा बहुस्सुता धम्मधरा धम्मानुधम्मप्पटिपन्ना सामीचिप्पटिपन्ना अनुधम्मचारिनियो, सकं आचरियकं उग्गहेत्वा आचिक्खिस्सन्ति देसेस्सन्ति पञ्ञपेस्सन्ति पट्ठपेस्सन्ति विवरिस्सन्ति विभजिस्सन्ति उत्तानीकरिस्सन्ति, उप्पन्नं परप्पवादं सहधम्मेन सुनिग्गहितं निग्गहेत्वा सप्पाटिहारियं धम्मं देसेस्सन्तीऽति।

Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti.

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

एतरहि खो पन, भन्ते, भिक्खुनियो भगवतो साविका वियत्ता विनीता विसारदा बहुस्सुता धम्मधरा धम्मानुधम्मप्पटिपन्ना सामीचिप्पटिपन्ना अनुधम्मचारिनियो, सकं आचरियकं उग्गहेत्वा आचिक्खन्ति देसेन्ति पञ्ञपेन्ति पट्ठपेन्ति विवरन्ति विभजन्ति उत्तानीकरोन्ति, उप्पन्नं परप्पवादं सहधम्मेन सुनिग्गहितं निग्गहेत्वा सप्पाटिहारियं धम्मं देसेन्ति। परिनिब्बातु दानि, भन्ते, भगवा, परिनिब्बातु सुगतो, परिनिब्बानकालो दानि, भन्ते, भगवतो।

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

Today you do have such nun disciples. May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.

भासिता खो पनेसा, भन्ते, भगवता वाचा: ‘न तावाहं, पापिम, परिनिब्बायिस्सामि, याव मे उपासका न सावका भविस्सन्ति वियत्ता विनीता विसारदा बहुस्सुता धम्मधरा धम्मानुधम्मप्पटिपन्ना सामीचिप्पटिपन्ना अनुधम्मचारिनो, सकं आचरियकं उग्गहेत्वा आचिक्खिस्सन्ति देसेस्सन्ति पञ्ञपेस्सन्ति पट्ठपेस्सन्ति विवरिस्सन्ति विभजिस्सन्ति उत्तानीकरिस्सन्ति, उप्पन्नं परप्पवादं सहधम्मेन सुनिग्गहितं निग्गहेत्वा सप्पाटिहारियं धम्मं देसेस्सन्तीऽति।

Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me upāsakā na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti.

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

एतरहि खो पन, भन्ते, उपासका भगवतो सावका वियत्ता विनीता विसारदा बहुस्सुता धम्मधरा धम्मानुधम्मप्पटिपन्ना सामीचिप्पटिपन्ना अनुधम्मचारिनो, सकं आचरियकं उग्गहेत्वा आचिक्खन्ति देसेन्ति पञ्ञपेन्ति पट्ठपेन्ति विवरन्ति विभजन्ति उत्तानीकरोन्ति, उप्पन्नं परप्पवादं सहधम्मेन सुनिग्गहितं निग्गहेत्वा सप्पाटिहारियं धम्मं देसेन्ति। परिनिब्बातु दानि, भन्ते, भगवा, परिनिब्बातु सुगतो, परिनिब्बानकालो दानि, भन्ते, भगवतो।

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

Today you do have such layman disciples. May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.

भासिता खो पनेसा, भन्ते, भगवता वाचा: ‘न तावाहं, पापिम, परिनिब्बायिस्सामि, याव मे उपासिका न साविका भविस्सन्ति वियत्ता विनीता विसारदा बहुस्सुता धम्मधरा धम्मानुधम्मप्पटिपन्ना सामीचिप्पटिपन्ना अनुधम्मचारिनियो, सकं आचरियकं उग्गहेत्वा आचिक्खिस्सन्ति देसेस्सन्ति पञ्ञपेस्सन्ति पट्ठपेस्सन्ति विवरिस्सन्ति विभजिस्सन्ति उत्तानीकरिस्सन्ति, उप्पन्नं परप्पवादं सहधम्मेन सुनिग्गहितं निग्गहेत्वा सप्पाटिहारियं धम्मं देसेस्सन्तीऽति।

Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti.

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

एतरहि खो पन, भन्ते, उपासिका भगवतो साविका वियत्ता विनीता विसारदा बहुस्सुता धम्मधरा धम्मानुधम्मप्पटिपन्ना सामीचिप्पटिपन्ना अनुधम्मचारिनियो, सकं आचरियकं उग्गहेत्वा आचिक्खन्ति देसेन्ति पञ्ञपेन्ति पट्ठपेन्ति विवरन्ति विभजन्ति उत्तानीकरोन्ति, उप्पन्नं परप्पवादं सहधम्मेन सुनिग्गहितं निग्गहेत्वा सप्पाटिहारियं धम्मं देसेन्ति। परिनिब्बातु दानि, भन्ते, भगवा, परिनिब्बातु सुगतो, परिनिब्बानकालो दानि, भन्ते, भगवतो।

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

Today you do have such laywoman disciples. May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.

भासिता खो पनेसा, भन्ते, भगवता वाचा: ‘न तावाहं, पापिम, परिनिब्बायिस्सामि, याव मे इदं ब्रह्मचरियं न इद्धञ्चेव भविस्सति फीतञ्च वित्थारिकं बाहुजञ्ञं पुथुभूतं याव देवमनुस्सेहि सुप्पकासितन्ऽति।

Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me idaṁ brahmacariyaṁ na iddhañceva bhavissati phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitan’ti.

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

एतरहि खो पन, भन्ते, भगवतो ब्रह्मचरियं इद्धञ्चेव फीतञ्च वित्थारिकं बाहुजञ्ञं पुथुभूतं, याव देवमनुस्सेहि सुप्पकासितं। परिनिब्बातु दानि, भन्ते, भगवा, परिनिब्बातु सुगतो, परिनिब्बानकालो दानि, भन्ते, भगवतो”ति।

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

Today your spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans. May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.”

एवं वुत्ते, भगवा मारं पापिमन्तं एतदवोच: “अप्पोस्सुक्को त्वं, पापिम, होहि, न चिरं तथागतस्स परिनिब्बानं भविस्सति। इतो तिण्णं मासानं अच्चयेन तथागतो परिनिब्बायिस्सती”ति।

Evaṁ vutte, bhagavā māraṁ pāpimantaṁ etadavoca: “appossukko tvaṁ, pāpima, hohi, na ciraṁ tathāgatassa parinibbānaṁ bhavissati. Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī”ti.

When this was said, the Buddha said to Māra, “Relax, Wicked One. The final Nibbana of the Realized One will be soon. Three months from now the Realized One will finally be extinguished.”

१५। आयुसङ्खारओस्सज्जन

15. Āyusaṅkhāraossajjana

15. Surrendering the Life Force

अथ खो भगवा चापाले चेतिये सतो सम्पजानो आयुसङ्खारं ओस्सजि। ओस्सट्ठे च भगवता आयुसङ्खारे महाभूमिचालो अहोसि भिंसनको सलोमहंसो, देवदुन्दुभियो च फलिंसु। अथ खो भगवा एतमत्थं विदित्वा तायं वेलायं इमं उदानं उदानेसि:

Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṁ ossaji. Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṁsanako salomahaṁso, devadundubhiyo ca phaliṁsu. Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

So at the Cāpāla Tree-shrine the Buddha, mindful and aware, surrendered the life force. When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky. Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

“तुलमतुलञ्च सम्भवं, भवसङ्खारमवस्सजि मुनि; अज्झत्तरतो समाहितो, अभिन्दि कवचमिवत्तसम्भवन्”ति।

“Tulamatulañca sambhavaṁ, Bhavasaṅkhāramavassaji muni; Ajjhattarato samāhito, Abhindi kavacamivattasambhavan”ti.

“Comparing the incomparable with the creation of prolonged life, the sage surrendered the life force. Happy inside, serene, he shattered self-creation like a suit of armor.”

१६। महाभूमिचालहेतु

16. Mahābhūmicālahetu

16. The Causes of Earthquakes

अथ खो आयस्मतो आनन्दस्स एतदहोसि: “अच्छरियं वत भो, अब्भुतं वत भो, महा वतायं भूमिचालो; सुमहा वतायं भूमिचालो भिंसनको सलोमहंसो; देवदुन्दुभियो च फलिंसु। को नु खो हेतु को पच्चयो महतो भूमिचालस्स पातुभावाया”ति?

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

Then Venerable Ānanda thought, “How incredible, how amazing! That was a really big earthquake! That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky! What’s the cause, what’s the reason for a great earthquake?”

अथ खो आयस्मा आनन्दो येन भगवा तेनुपसङ्कमि, उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि, एकमन्तं निसिन्नो खो आयस्मा आनन्दो भगवन्तं एतदवोच: “अच्छरियं, भन्ते, अब्भुतं, भन्ते। महा वतायं, भन्ते, भूमिचालो; सुमहा वतायं, भन्ते, भूमिचालो भिंसनको सलोमहंसो; देवदुन्दुभियो च फलिंसु। को नु खो, भन्ते, हेतु को पच्चयो महतो भूमिचालस्स पातुभावाया”ति?

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

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, “How incredible, sir, how amazing! That was a really big earthquake! That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky! What’s the cause, what’s the reason for a great earthquake?”

“अट्ठ खो इमे, आनन्द, हेतू, अट्ठ पच्चया महतो भूमिचालस्स पातुभावाय। कतमे अट्ठ?

“Aṭṭha kho ime, ānanda, hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya. Katame aṭṭha?

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

अयं, आनन्द, महापथवी उदके पतिट्ठिता, उदकं वाते पतिट्ठितं, वातो आकासट्ठो। होति खो सो, आनन्द, समयो, यं महावाता वायन्ति। महावाता वायन्ता उदकं कम्पेन्ति। उदकं कम्पितं पथविं कम्पेति। अयं पठमो हेतु पठमो पच्चयो महतो भूमिचालस्स पातुभावाय।

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

This great earth is grounded on water, the water is grounded on air, and the air stands in space. At a time when a great wind blows, it stirs the water, and the water stirs the earth. This is the first cause and reason for a great earthquake.

पुन चपरं, आनन्द, समणो वा होति ब्राह्मणो वा इद्धिमा चेतोवसिप्पत्तो, देवो वा महिद्धिको महानुभावो, तस्स परित्ता पथवीसञ्ञा भाविता होति, अप्पमाणा आपोसञ्ञा। सो इमं पथविं कम्पेति सङ्कम्पेति सम्पकम्पेति सम्पवेधेति। अयं दुतियो हेतु दुतियो पच्चयो महतो भूमिचालस्स पातुभावाय।

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

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

पुन चपरं, आनन्द, यदा बोधिसत्तो तुसितकाया चवित्वा सतो सम्पजानो मातुकुच्छिं ओक्कमति, तदायं पथवी कम्पति सङ्कम्पति सम्पकम्पति सम्पवेधति। अयं ततियो हेतु ततियो पच्चयो महतो भूमिचालस्स पातुभावाय।

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

Furthermore, when the being intent on awakening passes away from the host of Joyful Gods, he’s conceived in his mother’s belly, mindful and aware. Then the earth shakes and rocks and trembles. This is the third cause and reason for a great earthquake.

पुन चपरं, आनन्द, यदा बोधिसत्तो सतो सम्पजानो मातुकुच्छिस्मा निक्खमति, तदायं पथवी कम्पति सङ्कम्पति सम्पकम्पति सम्पवेधति। अयं चतुत्थो हेतु चतुत्थो पच्चयो महतो भूमिचालस्स पातुभावाय।

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

Furthermore, when the being intent on awakening comes out of his mother’s belly mindful and aware, the earth shakes and rocks and trembles. This is the fourth cause and reason for a great earthquake.

पुन चपरं, आनन्द, यदा तथागतो अनुत्तरं सम्मासम्बोधिं अभिसम्बुज्झति, तदायं पथवी कम्पति सङ्कम्पति सम्पकम्पति सम्पवेधति। अयं पञ्चमो हेतु पञ्चमो पच्चयो महतो भूमिचालस्स पातुभावाय।

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

Furthermore, when the Realized One realizes the supreme perfect awakening, the earth shakes and rocks and trembles. This is the fifth cause and reason for a great earthquake.

पुन चपरं, आनन्द, यदा तथागतो अनुत्तरं धम्मचक्कं पवत्तेति, तदायं पथवी कम्पति सङ्कम्पति सम्पकम्पति सम्पवेधति। अयं छट्ठो हेतु छट्ठो पच्चयो महतो भूमिचालस्स पातुभावाय।

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

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

पुन चपरं, आनन्द, यदा तथागतो सतो सम्पजानो आयुसङ्खारं ओस्सज्जति, तदायं पथवी कम्पति सङ्कम्पति सम्पकम्पति सम्पवेधति। अयं सत्तमो हेतु सत्तमो पच्चयो महतो भूमिचालस्स पातुभावाय।

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

Furthermore, when the Realized One, mindful and aware, surrenders the life force, the earth shakes and rocks and trembles. This is the seventh cause and reason for a great earthquake.

पुन चपरं, आनन्द, यदा तथागतो अनुपादिसेसाय निब्बानधातुया परिनिब्बायति, तदायं पथवी कम्पति सङ्कम्पति सम्पकम्पति सम्पवेधति। अयं अट्ठमो हेतु अट्ठमो पच्चयो महतो भूमिचालस्स पातुभावाय।

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

Furthermore, when the Realized One becomes fully extinguished in the element of Nibbana with nothing left over, the earth shakes and rocks and trembles. This is the eighth cause and reason for a great earthquake.

इमे खो, आनन्द, अट्ठ हेतू, अट्ठ पच्चया महतो भूमिचालस्स पातुभावाय।

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

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

१७। अट्ठपरिसा

17. Aṭṭhaparisā

17. Eight Assemblies

अट्ठ खो इमा, आनन्द, परिसा। कतमा अट्ठ? खत्तियपरिसा, ब्राह्मणपरिसा, गहपतिपरिसा, समणपरिसा, चातुमहाराजिकपरिसा, तावतिंसपरिसा, मारपरिसा, ब्रह्मपरिसा।

Aṭṭha kho imā, ānanda, parisā. Katamā aṭṭha? Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā.

There are, Ānanda, these eight assemblies. What eight? The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods of the Four Great Kings. An assembly of the gods of the Thirty-Three. An assembly of Māras. An assembly of Brahmās.

अभिजानामि खो पनाहं, आनन्द, अनेकसतं खत्तियपरिसं उपसङ्कमिता। तत्रपि मया सन्निसिन्नपुब्बञ्चेव सल्लपितपुब्बञ्च साकच्छा च समापज्जितपुब्बा। तत्थ यादिसको तेसं वण्णो होति, तादिसको मय्हं वण्णो होति। यादिसको तेसं सरो होति, तादिसको मय्हं सरो होति। धम्मिया कथाय सन्दस्सेमि समादपेमि समुत्तेजेमि सम्पहंसेमि। भासमानञ्च मं न जानन्ति: ‘को नु खो अयं भासति देवो वा मनुस्सो वाऽति? धम्मिया कथाय सन्दस्सेत्वा समादपेत्वा समुत्तेजेत्वा सम्पहंसेत्वा अन्तरधायामि। अन्तरहितञ्च मं न जानन्ति: ‘को नु खो अयं अन्तरहितो देवो वा मनुस्सो वाऽति?

Abhijānāmi kho panāhaṁ, ānanda, anekasataṁ khattiyaparisaṁ upasaṅkamitā. Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā. Tattha yādisako tesaṁ vaṇṇo hoti, tādisako mayhaṁ vaṇṇo hoti. Yādisako tesaṁ saro hoti, tādisako mayhaṁ saro hoti. Dhammiyā kathāya sandassemi samādapemi samuttejemi sampahaṁsemi. Bhāsamānañca maṁ na jānanti: ‘ko nu kho ayaṁ bhāsati devo vā manusso vā’ti? Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā antaradhāyāmi. Antarahitañca maṁ na jānanti: ‘ko nu kho ayaṁ antarahito devo vā manusso vā’ti?

I recall having approached an assembly of hundreds of aristocrats. There I used to sit with them, converse, and engage in discussion. And my appearance and voice became just like theirs. I educated, encouraged, fired up, and inspired them with a Dhamma talk. But when I spoke they didn’t know: ‘Who is this that speaks? Is it a god or a human?’ And when my Dhamma talk was finished I vanished. But when I vanished they didn’t know: ‘Who was that who vanished? Was it a god or a human?’

अभिजानामि खो पनाहं, आनन्द, अनेकसतं ब्राह्मणपरिसं …पे… गहपतिपरिसं … समणपरिसं … चातुमहाराजिकपरिसं … तावतिंसपरिसं … मारपरिसं … ब्रह्मपरिसं उपसङ्कमिता। तत्रपि मया सन्निसिन्नपुब्बञ्चेव सल्लपितपुब्बञ्च साकच्छा च समापज्जितपुब्बा। तत्थ यादिसको तेसं वण्णो होति, तादिसको मय्हं वण्णो होति। यादिसको तेसं सरो होति, तादिसको मय्हं सरो होति। धम्मिया कथाय सन्दस्सेमि समादपेमि समुत्तेजेमि सम्पहंसेमि। भासमानञ्च मं न जानन्ति: ‘को नु खो अयं भासति देवो वा मनुस्सो वाऽति? धम्मिया कथाय सन्दस्सेत्वा समादपेत्वा समुत्तेजेत्वा सम्पहंसेत्वा अन्तरधायामि। अन्तरहितञ्च मं न जानन्ति: ‘को नु खो अयं अन्तरहितो देवो वा मनुस्सो वाऽति?

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

I recall having approached an assembly of hundreds of brahmins … householders … ascetics … the gods of the Four Great Kings … the gods of the Thirty-Three … Māras … Brahmās. There too I used to sit with them, converse, and engage in discussion. And my appearance and voice became just like theirs. I educated, encouraged, fired up, and inspired them with a Dhamma talk. But when I spoke they didn’t know: ‘Who is this that speaks? Is it a god or a human?’ And when my Dhamma talk was finished I vanished. But when I vanished they didn’t know: ‘Who was that who vanished? Was it a god or a human?’

इमा खो, आनन्द, अट्ठ परिसा।

Imā kho, ānanda, aṭṭha parisā.

These are the eight assemblies.

१८। अट्ठअभिभायतन

18. Aṭṭhaabhibhāyatana

18. Eight Dimensions of Mastery

अट्ठ खो इमानि, आनन्द, अभिभायतनानि। कतमानि अट्ठ?

Aṭṭha kho imāni, ānanda, abhibhāyatanāni. Katamāni aṭṭha?

Ānanda, there are these eight dimensions of mastery. What eight?

अज्झत्तं रूपसञ्ञी एको बहिद्धा रूपानि पस्सति परित्तानि सुवण्णदुब्बण्णानि। ‘तानि अभिभुय्य जानामि पस्सामीऽति एवंसञ्ञी होति। इदं पठमं अभिभायतनं।

Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. Idaṁ paṭhamaṁ abhibhāyatanaṁ.

Perceiving form internally, someone sees visions externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the first dimension of mastery.

अज्झत्तं रूपसञ्ञी एको बहिद्धा रूपानि पस्सति अप्पमाणानि सुवण्णदुब्बण्णानि। ‘तानि अभिभुय्य जानामि पस्सामीऽति एवंसञ्ञी होति। इदं दुतियं अभिभायतनं।

Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. Idaṁ dutiyaṁ abhibhāyatanaṁ.

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

अज्झत्तं अरूपसञ्ञी एको बहिद्धा रूपानि पस्सति परित्तानि सुवण्णदुब्बण्णानि। ‘तानि अभिभुय्य जानामि पस्सामीऽति एवंसञ्ञी होति। इदं ततियं अभिभायतनं।

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. Idaṁ tatiyaṁ abhibhāyatanaṁ.

Not perceiving form internally, someone sees visions externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the third dimension of mastery.

अज्झत्तं अरूपसञ्ञी एको बहिद्धा रूपानि पस्सति अप्पमाणानि सुवण्णदुब्बण्णानि। ‘तानि अभिभुय्य जानामि पस्सामीऽति एवंसञ्ञी होति। इदं चतुत्थं अभिभायतनं।

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. Idaṁ catutthaṁ abhibhāyatanaṁ.

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

अज्झत्तं अरूपसञ्ञी एको बहिद्धा रूपानि पस्सति नीलानि नीलवण्णानि नीलनिदस्सनानि नीलनिभासानि। सेय्यथापि नाम उमापुप्फं नीलं नीलवण्णं नीलनिदस्सनं नीलनिभासं। सेय्यथा वा पन तं वत्थं बाराणसेय्यकं उभतोभागविमट्ठं नीलं नीलवण्णं नीलनिदस्सनं नीलनिभासं। एवमेव अज्झत्तं अरूपसञ्ञी एको बहिद्धा रूपानि पस्सति नीलानि नीलवण्णानि नीलनिदस्सनानि नीलनिभासानि। ‘तानि अभिभुय्य जानामि पस्सामीऽति एवंसञ्ञी होति। इदं पञ्चमं अभिभायतनं।

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

Not perceiving form internally, someone sees visions externally that are blue, with blue color, blue hue, and blue tint. They’re like a flax flower that’s blue, with blue color, blue hue, and blue tint. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color, blue hue, and blue tint. In the same way, not perceiving form internally, someone sees visions externally, blue, with blue color, blue hue, and blue tint. Mastering them, they perceive: ‘I know and see.’ This is the fifth dimension of mastery.

अज्झत्तं अरूपसञ्ञी एको बहिद्धा रूपानि पस्सति पीतानि पीतवण्णानि पीतनिदस्सनानि पीतनिभासानि। सेय्यथापि नाम कणिकारपुप्फं पीतं पीतवण्णं पीतनिदस्सनं पीतनिभासं। सेय्यथा वा पन तं वत्थं बाराणसेय्यकं उभतोभागविमट्ठं पीतं पीतवण्णं पीतनिदस्सनं पीतनिभासं। एवमेव अज्झत्तं अरूपसञ्ञी एको बहिद्धा रूपानि पस्सति पीतानि पीतवण्णानि पीतनिदस्सनानि पीतनिभासानि। ‘तानि अभिभुय्य जानामि पस्सामीऽति एवंसञ्ञी होति। इदं छट्ठं अभिभायतनं।

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

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

अज्झत्तं अरूपसञ्ञी एको बहिद्धा रूपानि पस्सति लोहितकानि लोहितकवण्णानि लोहितकनिदस्सनानि लोहितकनिभासानि। सेय्यथापि नाम बन्धुजीवकपुप्फं लोहितकं लोहितकवण्णं लोहितकनिदस्सनं लोहितकनिभासं। सेय्यथा वा पन तं वत्थं बाराणसेय्यकं उभतोभागविमट्ठं लोहितकं लोहितकवण्णं लोहितकनिदस्सनं लोहितकनिभासं। एवमेव अज्झत्तं अरूपसञ्ञी एको बहिद्धा रूपानि पस्सति लोहितकानि लोहितकवण्णानि लोहितकनिदस्सनानि लोहितकनिभासानि। ‘तानि अभिभुय्य जानामि पस्सामीऽति एवंसञ्ञी होति। इदं सत्तमं अभिभायतनं।

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

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

अज्झत्तं अरूपसञ्ञी एको बहिद्धा रूपानि पस्सति ओदातानि ओदातवण्णानि ओदातनिदस्सनानि ओदातनिभासानि। सेय्यथापि नाम ओसधितारका ओदाता ओदातवण्णा ओदातनिदस्सना ओदातनिभासा। सेय्यथा वा पन तं वत्थं बाराणसेय्यकं उभतोभागविमट्ठं ओदातं ओदातवण्णं ओदातनिदस्सनं ओदातनिभासं। एवमेव अज्झत्तं अरूपसञ्ञी एको बहिद्धा रूपानि पस्सति ओदातानि ओदातवण्णानि ओदातनिदस्सनानि ओदातनिभासानि। ‘तानि अभिभुय्य जानामि पस्सामीऽति एवंसञ्ञी होति। इदं अट्ठमं अभिभायतनं।

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

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

इमानि खो, आनन्द, अट्ठ अभिभायतनानि।

Imāni kho, ānanda, aṭṭha abhibhāyatanāni.

These are the eight dimensions of mastery.

१९। अट्ठविमोक्ख

19. Aṭṭhavimokkha

19. The Eight Liberations

अट्ठ खो इमे, आनन्द, विमोक्खा। कतमे अट्ठ?

Aṭṭha kho ime, ānanda, vimokkhā. Katame aṭṭha?

Ānanda, there are these eight liberations. What eight?

रूपी रूपानि पस्सति, अयं पठमो विमोक्खो।

Rūpī rūpāni passati, ayaṁ paṭhamo vimokkho.

Having physical form, they see visions. This is the first liberation.

अज्झत्तं अरूपसञ्ञी बहिद्धा रूपानि पस्सति, अयं दुतियो विमोक्खो।

Ajjhattaṁ arūpasaññī bahiddhā rūpāni passati, ayaṁ dutiyo vimokkho.

Not perceiving form internally, they see visions externally. This is the second liberation.

सुभन्तेव अधिमुत्तो होति, अयं ततियो विमोक्खो।

Subhanteva adhimutto hoti, ayaṁ tatiyo vimokkho.

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

सब्बसो रूपसञ्ञानं समतिक्कमा पटिघसञ्ञानं अत्थङ्गमा नानत्तसञ्ञानं अमनसिकारा ‘अनन्तो आकासोऽति आकासानञ्चायतनं उपसम्पज्ज विहरति, अयं चतुत्थो विमोक्खो।

Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati, ayaṁ catuttho vimokkho.

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

सब्बसो आकासानञ्चायतनं समतिक्कम्म ‘अनन्तं विञ्ञाणन्ऽति विञ्ञाणञ्चायतनं उपसम्पज्ज विहरति, अयं पञ्चमो विमोक्खो।

Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati, ayaṁ pañcamo vimokkho.

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

सब्बसो विञ्ञाणञ्चायतनं समतिक्कम्म ‘नत्थि किञ्चीऽति आकिञ्चञ्ञायतनं उपसम्पज्ज विहरति, अयं छट्ठो विमोक्खो।

Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati, ayaṁ chaṭṭho vimokkho.

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

सब्बसो आकिञ्चञ्ञायतनं समतिक्कम्म नेवसञ्ञानासञ्ञायतनं उपसम्पज्ज विहरति, अयं सत्तमो विमोक्खो।

Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati, ayaṁ sattamo vimokkho.

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

सब्बसो नेवसञ्ञानासञ्ञायतनं समतिक्कम्म सञ्ञावेदयितनिरोधं उपसम्पज्ज विहरति, अयं अट्ठमो विमोक्खो।

Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, ayaṁ aṭṭhamo vimokkho.

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

इमे खो, आनन्द, अट्ठ विमोक्खा।

Ime kho, ānanda, aṭṭha vimokkhā.

These are the eight liberations.

(…)

एकमिदाहं, आनन्द, समयं उरुवेलायं विहरामि नज्जा नेरञ्जराय तीरे अजपालनिग्रोधे पठमाभिसम्बुद्धो। अथ खो, आनन्द, मारो पापिमा येनाहं तेनुपसङ्कमि; उपसङ्कमित्वा एकमन्तं अट्ठासि। एकमन्तं ठितो खो, आनन्द, मारो पापिमा मं एतदवोच: ‘परिनिब्बातु दानि, भन्ते, भगवा; परिनिब्बातु सुगतो, परिनिब्बानकालो दानि, भन्ते, भगवतोऽति। एवं वुत्ते, अहं, आनन्द, मारं पापिमन्तं एतदवोचं:

Ekamidāhaṁ, ānanda, samayaṁ uruvelāyaṁ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Atha kho, ānanda, māro pāpimā yenāhaṁ tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, ānanda, māro pāpimā maṁ etadavoca: ‘parinibbātu dāni, bhante, bhagavā; parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato’ti. Evaṁ vutte, ahaṁ, ānanda, māraṁ pāpimantaṁ etadavocaṁ:

Ānanda, this one time, when I was first awakened, I was staying near Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River. Then Māra the wicked approached me, stood to one side, and said: ‘Sir, may the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.’ When he had spoken, I said to Māra:

‘न तावाहं, पापिम, परिनिब्बायिस्सामि, याव मे भिक्खू न सावका भविस्सन्ति वियत्ता विनीता विसारदा बहुस्सुता धम्मधरा धम्मानुधम्मप्पटिपन्ना सामीचिप्पटिपन्ना अनुधम्मचारिनो, सकं आचरियकं उग्गहेत्वा आचिक्खिस्सन्ति देसेस्सन्ति पञ्ञपेस्सन्ति पट्ठपेस्सन्ति विवरिस्सन्ति विभजिस्सन्ति उत्तानीकरिस्सन्ति, उप्पन्नं परप्पवादं सहधम्मेन सुनिग्गहितं निग्गहेत्वा सप्पाटिहारियं धम्मं देसेस्सन्ति। न तावाहं, पापिम, परिनिब्बायिस्सामि, याव मे भिक्खुनियो न साविका भविस्सन्ति वियत्ता विनीता विसारदा बहुस्सुता धम्मधरा धम्मानुधम्मप्पटिपन्ना सामीचिप्पटिपन्ना अनुधम्मचारिनियो, सकं आचरियकं उग्गहेत्वा आचिक्खिस्सन्ति देसेस्सन्ति पञ्ञपेस्सन्ति पट्ठपेस्सन्ति विवरिस्सन्ति विभजिस्सन्ति उत्तानीकरिस्सन्ति, उप्पन्नं परप्पवादं सहधम्मेन सुनिग्गहितं निग्गहेत्वा सप्पाटिहारियं धम्मं देसेस्सन्ति। न तावाहं, पापिम, परिनिब्बायिस्सामि, याव मे उपासका न सावका भविस्सन्ति वियत्ता विनीता विसारदा बहुस्सुता धम्मधरा धम्मानुधम्मप्पटिपन्ना सामीचिप्पटिपन्ना अनुधम्मचारिनो, सकं आचरियकं उग्गहेत्वा आचिक्खिस्सन्ति देसेस्सन्ति पञ्ञपेस्सन्ति पट्ठपेस्सन्ति विवरिस्सन्ति विभजिस्सन्ति उत्तानीकरिस्सन्ति, उप्पन्नं परप्पवादं सहधम्मेन सुनिग्गहितं निग्गहेत्वा सप्पाटिहारियं धम्मं देसेस्सन्ति। न तावाहं, पापिम, परिनिब्बायिस्सामि, याव मे उपासिका न साविका भविस्सन्ति वियत्ता विनीता विसारदा बहुस्सुता धम्मधरा धम्मानुधम्मप्पटिपन्ना सामीचिप्पटिपन्ना अनुधम्मचारिनियो, सकं आचरियकं उग्गहेत्वा आचिक्खिस्सन्ति देसेस्सन्ति पञ्ञपेस्सन्ति पट्ठपेस्सन्ति विवरिस्सन्ति विभजिस्सन्ति उत्तानीकरिस्सन्ति, उप्पन्नं परप्पवादं सहधम्मेन सुनिग्गहितं निग्गहेत्वा सप्पाटिहारियं धम्मं देसेस्सन्ति।

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

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

न तावाहं, पापिम, परिनिब्बायिस्सामि, याव मे इदं ब्रह्मचरियं न इद्धञ्चेव भविस्सति फीतञ्च वित्थारिकं बाहुजञ्ञं पुथुभूतं याव देवमनुस्सेहि सुप्पकासितन्ऽति।

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

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

इदानेव खो, आनन्द, अज्ज चापाले चेतिये मारो पापिमा येनाहं तेनुपसङ्कमि; उपसङ्कमित्वा एकमन्तं अट्ठासि। एकमन्तं ठितो खो, आनन्द, मारो पापिमा मं एतदवोच: ‘परिनिब्बातु दानि, भन्ते, भगवा, परिनिब्बातु सुगतो, परिनिब्बानकालो दानि, भन्ते, भगवतो। भासिता खो पनेसा, भन्ते, भगवता वाचा: “न तावाहं, पापिम, परिनिब्बायिस्सामि, याव मे भिक्खू न सावका भविस्सन्ति …पे… याव मे भिक्खुनियो न साविका भविस्सन्ति …पे… याव मे उपासका न सावका भविस्सन्ति …पे… याव मे उपासिका न साविका भविस्सन्ति …पे… याव मे इदं ब्रह्मचरियं न इद्धञ्चेव भविस्सति फीतञ्च वित्थारिकं बाहुजञ्ञं पुथुभूतं, याव देवमनुस्सेहि सुप्पकासितन्”ति। एतरहि खो पन, भन्ते, भगवतो ब्रह्मचरियं इद्धञ्चेव फीतञ्च वित्थारिकं बाहुजञ्ञं पुथुभूतं, याव देवमनुस्सेहि सुप्पकासितं। परिनिब्बातु दानि, भन्ते, भगवा, परिनिब्बातु सुगतो, परिनिब्बानकालो दानि, भन्ते, भगवतोऽति।

Idāneva kho, ānanda, ajja cāpāle cetiye māro pāpimā yenāhaṁ tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, ānanda, māro pāpimā maṁ etadavoca: ‘parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā: “na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti …pe… yāva me bhikkhuniyo na sāvikā bhavissanti …pe… yāva me upāsakā na sāvakā bhavissanti …pe… yāva me upāsikā na sāvikā bhavissanti …pe… yāva me idaṁ brahmacariyaṁ na iddhañceva bhavissati phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ, yāva devamanussehi suppakāsitan”ti. Etarahi kho pana, bhante, bhagavato brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ, yāva devamanussehi suppakāsitaṁ. Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato’ti.

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

एवं वुत्ते, अहं, आनन्द, मारं पापिमन्तं एतदवोचं: ‘अप्पोस्सुक्को त्वं, पापिम, होहि, न चिरं तथागतस्स परिनिब्बानं भविस्सति। इतो तिण्णं मासानं अच्चयेन तथागतो परिनिब्बायिस्सतीऽति। इदानेव खो, आनन्द, अज्ज चापाले चेतिये तथागतेन सतेन सम्पजानेन आयुसङ्खारो ओस्सट्ठो”ति।

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

When he had spoken, I said to Māra: ‘Relax, Wicked One. The final Nibbana of the Realized One will be soon. Three months from now the Realized One will finally be extinguished.’ So today, just now at the Cāpāla Tree-shrine, mindful and aware, I surrendered the life force.”

२०। आनन्दयाचनकथा

20. Ānandayācanakathā

20. The Appeal of Ānanda

एवं वुत्ते, आयस्मा आनन्दो भगवन्तं एतदवोच: “तिट्ठतु, भन्ते, भगवा कप्पं, तिट्ठतु सुगतो कप्पं बहुजनहिताय बहुजनसुखाय लोकानुकम्पाय अत्थाय हिताय सुखाय देवमनुस्सानन्”ति।

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

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

“अलं दानि, आनन्द। मा तथागतं याचि, अकालो दानि, आनन्द, तथागतं याचनाया”ति।

“Alaṁ dāni, ānanda. Mā tathāgataṁ yāci, akālo dāni, ānanda, tathāgataṁ yācanāyā”ti.

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

दुतियम्पि खो आयस्मा आनन्दो …पे… ततियम्पि खो आयस्मा आनन्दो भगवन्तं एतदवोच: “तिट्ठतु, भन्ते, भगवा कप्पं, तिट्ठतु सुगतो कप्पं बहुजनहिताय बहुजनसुखाय लोकानुकम्पाय अत्थाय हिताय सुखाय देवमनुस्सानन्”ति।

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

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

“सद्दहसि त्वं, आनन्द, तथागतस्स बोधिन्”ति?

“Saddahasi tvaṁ, ānanda, tathāgatassa bodhin”ti?

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

“एवं, भन्ते”।

“Evaṁ, bhante”.

“Yes, sir.”

“अथ किञ्चरहि त्वं, आनन्द, तथागतं यावततियकं अभिनिप्पीळेसी”ति?

“Atha kiñcarahi tvaṁ, ānanda, tathāgataṁ yāvatatiyakaṁ abhinippīḷesī”ti?

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

“सम्मुखा मेतं, भन्ते, भगवतो सुतं सम्मुखा पटिग्गहितं: ‘यस्स कस्सचि, आनन्द, चत्तारो इद्धिपादा भाविता बहुलीकता यानीकता वत्थुकता अनुट्ठिता परिचिता सुसमारद्धा, सो आकङ्खमानो कप्पं वा तिट्ठेय्य कप्पावसेसं वा। तथागतस्स खो, आनन्द, चत्तारो इद्धिपादा भाविता बहुलीकता यानीकता वत्थुकता अनुट्ठिता परिचिता सुसमारद्धा। सो आकङ्खमानो, आनन्द, तथागतो कप्पं वा तिट्ठेय्य कप्पावसेसं वाऽ”ति।

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

“Sir, I have heard and learned this in the presence of the Buddha: ‘Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’”

“सद्दहसि त्वं, आनन्दा”ति?

“Saddahasi tvaṁ, ānandā”ti?

“Do you have faith, Ānanda?”

“एवं, भन्ते”।

“Evaṁ, bhante”.

“Yes, sir.”

“तस्मातिहानन्द, तुय्हेवेतं दुक्कटं, तुय्हेवेतं अपरद्धं, यं त्वं तथागतेन एवं ओळारिके निमित्ते कयिरमाने ओळारिके ओभासे कयिरमाने नासक्खि पटिविज्झितुं, न तथागतं याचि: ‘तिट्ठतु, भन्ते, भगवा कप्पं, तिट्ठतु सुगतो कप्पं बहुजनहिताय बहुजनसुखाय लोकानुकम्पाय अत्थाय हिताय सुखाय देवमनुस्सानन्ऽति। सचे त्वं, आनन्द, तथागतं याचेय्यासि, द्वेव ते वाचा तथागतो पटिक्खिपेय्य, अथ ततियकं अधिवासेय्य। तस्मातिहानन्द, तुय्हेवेतं दुक्कटं, तुय्हेवेतं अपरद्धं।

“Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ, yaṁ tvaṁ tathāgatena evaṁ oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci: ‘tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya. Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ.

“Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone. For even though the Realized One dropped such an obvious hint, such a clear sign, you didn’t beg me to remain for the eon, or what’s left of it. If you had begged me, I would have refused you twice, but consented on the third time. Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.

एकमिदाहं, आनन्द, समयं राजगहे विहरामि गिज्झकूटे पब्बते। तत्रापि खो ताहं, आनन्द, आमन्तेसिं: ‘रमणीयं, आनन्द, राजगहं, रमणीयो, आनन्द, गिज्झकूटो पब्बतो। यस्स कस्सचि, आनन्द, चत्तारो इद्धिपादा भाविता बहुलीकता यानीकता वत्थुकता अनुट्ठिता परिचिता सुसमारद्धा, सो आकङ्खमानो कप्पं वा तिट्ठेय्य कप्पावसेसं वा। तथागतस्स खो, आनन्द, चत्तारो इद्धिपादा भाविता बहुलीकता यानीकता वत्थुकता अनुट्ठिता परिचिता सुसमारद्धा, सो आकङ्खमानो, आनन्द, तथागतो कप्पं वा तिट्ठेय्य कप्पावसेसं वाऽति। एवम्पि खो त्वं, आनन्द, तथागतेन ओळारिके निमित्ते कयिरमाने ओळारिके ओभासे कयिरमाने नासक्खि पटिविज्झितुं, न तथागतं याचि: ‘तिट्ठतु, भन्ते, भगवा कप्पं, तिट्ठतु सुगतो कप्पं बहुजनहिताय बहुजनसुखाय लोकानुकम्पाय अत्थाय हिताय सुखाय देवमनुस्सानन्ऽति। सचे त्वं, आनन्द, तथागतं याचेय्यासि, द्वेव ते वाचा तथागतो पटिक्खिपेय्य, अथ ततियकं अधिवासेय्य। तस्मातिहानन्द, तुय्हेवेतं दुक्कटं, तुय्हेवेतं अपरद्धं।

Ekamidāhaṁ, ānanda, samayaṁ rājagahe viharāmi gijjhakūṭe pabbate. Tatrāpi kho tāhaṁ, ānanda, āmantesiṁ: ‘ramaṇīyaṁ, ānanda, rājagahaṁ, ramaṇīyo, ānanda, gijjhakūṭo pabbato. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’ti. Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci: ‘tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya. Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ.

Ānanda, this one time I was staying near Rājagaha, on the Vulture’s Peak Mountain. There I said to you: ‘Ānanda, Rājagaha is lovely, and so is the Vulture’s Peak. Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’ But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the eon, or what’s left of it. If you had begged me, I would have refused you twice, but consented on the third time. Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.

एकमिदाहं, आनन्द, समयं तत्थेव राजगहे विहरामि गोतमनिग्रोधे …पे… तत्थेव राजगहे विहरामि चोरपपाते … तत्थेव राजगहे विहरामि वेभारपस्से सत्तपण्णिगुहायं … तत्थेव राजगहे विहरामि इसिगिलिपस्से काळसिलायं … तत्थेव राजगहे विहरामि सीतवने सप्पसोण्डिकपब्भारे … तत्थेव राजगहे विहरामि तपोदारामे … तत्थेव राजगहे विहरामि वेळुवने कलन्दकनिवापे … तत्थेव राजगहे विहरामि जीवकम्बवने … तत्थेव राजगहे विहरामि मद्दकुच्छिस्मिं मिगदाये।

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

Ānanda, this one time I was staying right there near Rājagaha, at the Gotama banyan tree … at Bandit’s Cliff … in the Sattapaṇṇi cave on the slopes of Vebhara … at the Black Rock on the slopes of Isigili … in the Cool Grove, under the Snake’s Hood Grotto … in the Hot Springs Monastery … in the Bamboo Grove, the squirrels’ feeding ground … in Jīvaka’s mango grove … in the Maddakucchi deer park …

तत्रापि खो ताहं, आनन्द, आमन्तेसिं: ‘रमणीयं, आनन्द, राजगहं, रमणीयो गिज्झकूटो पब्बतो, रमणीयो गोतमनिग्रोधो, रमणीयो चोरपपातो, रमणीया वेभारपस्से सत्तपण्णिगुहा, रमणीया इसिगिलिपस्से काळसिला, रमणीयो सीतवने सप्पसोण्डिकपब्भारो, रमणीयो तपोदारामो, रमणीयो वेळुवने कलन्दकनिवापो, रमणीयं जीवकम्बवनं, रमणीयो मद्दकुच्छिस्मिं मिगदायो। यस्स कस्सचि, आनन्द, चत्तारो इद्धिपादा भाविता बहुलीकता यानीकता वत्थुकता अनुट्ठिता परिचिता सुसमारद्धा …पे… आकङ्खमानो, आनन्द, तथागतो कप्पं वा तिट्ठेय्य कप्पावसेसं वाऽति। एवम्पि खो त्वं, आनन्द, तथागतेन ओळारिके निमित्ते कयिरमाने ओळारिके ओभासे कयिरमाने नासक्खि पटिविज्झितुं, न तथागतं याचि: ‘तिट्ठतु, भन्ते, भगवा कप्पं, तिट्ठतु सुगतो कप्पं बहुजनहिताय बहुजनसुखाय लोकानुकम्पाय अत्थाय हिताय सुखाय देवमनुस्सानन्ऽति। सचे त्वं, आनन्द, तथागतं याचेय्यासि, द्वेव ते वाचा तथागतो पटिक्खिपेय्य, अथ ततियकं अधिवासेय्य। तस्मातिहानन्द, तुय्हेवेतं दुक्कटं, तुय्हेवेतं अपरद्धं।

Tatrāpi kho tāhaṁ, ānanda, āmantesiṁ: ‘ramaṇīyaṁ, ānanda, rājagahaṁ, ramaṇīyo gijjhakūṭo pabbato, ramaṇīyo gotamanigrodho, ramaṇīyo corapapāto, ramaṇīyā vebhārapasse sattapaṇṇiguhā, ramaṇīyā isigilipasse kāḷasilā, ramaṇīyo sītavane sappasoṇḍikapabbhāro, ramaṇīyo tapodārāmo, ramaṇīyo veḷuvane kalandakanivāpo, ramaṇīyaṁ jīvakambavanaṁ, ramaṇīyo maddakucchismiṁ migadāyo. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā …pe… ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’ti. Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci: ‘tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya. Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ.

And in each place I said to you: ‘Ānanda, Rājagaha is lovely, and so are all these places. … If he wished, the Realized One could live for the proper lifespan or what’s left of it.’ But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the eon, or what’s left of it.

एकमिदाहं, आनन्द, समयं इधेव वेसालियं विहरामि उदेने चेतिये। तत्रापि खो ताहं, आनन्द, आमन्तेसिं: ‘रमणीया, आनन्द, वेसाली, रमणीयं उदेनं चेतियं। यस्स कस्सचि, आनन्द, चत्तारो इद्धिपादा भाविता बहुलीकता यानीकता वत्थुकता अनुट्ठिता परिचिता सुसमारद्धा, सो आकङ्खमानो कप्पं वा तिट्ठेय्य कप्पावसेसं वा। तथागतस्स खो, आनन्द, चत्तारो इद्धिपादा भाविता बहुलीकता यानीकता वत्थुकता अनुट्ठिता परिचिता सुसमारद्धा, सो आकङ्खमानो, आनन्द, तथागतो कप्पं वा तिट्ठेय्य कप्पावसेसं वाऽति। एवम्पि खो त्वं, आनन्द, तथागतेन ओळारिके निमित्ते कयिरमाने ओळारिके ओभासे कयिरमाने नासक्खि पटिविज्झितुं, न तथागतं याचि: ‘तिट्ठतु, भन्ते, भगवा कप्पं, तिट्ठतु सुगतो कप्पं बहुजनहिताय बहुजनसुखाय लोकानुकम्पाय अत्थाय हिताय सुखाय देवमनुस्सानन्ऽति। सचे त्वं, आनन्द, तथागतं याचेय्यासि, द्वेव ते वाचा तथागतो पटिक्खिपेय्य, अथ ततियकं अधिवासेय्य, तस्मातिहानन्द, तुय्हेवेतं दुक्कटं, तुय्हेवेतं अपरद्धं। एकमिदाहं, आनन्द, समयं इधेव वेसालियं विहरामि गोतमके चेतिये …पे… इधेव वेसालियं विहरामि सत्तम्बे चेतिये … इधेव वेसालियं विहरामि बहुपुत्ते चेतिये … इधेव वेसालियं विहरामि सारन्ददे चेतिये … इदानेव खो ताहं, आनन्द, अज्ज चापाले चेतिये आमन्तेसिं: ‘रमणीया, आनन्द, वेसाली, रमणीयं उदेनं चेतियं, रमणीयं गोतमकं चेतियं, रमणीयं सत्तम्बं चेतियं, रमणीयं बहुपुत्तं चेतियं, रमणीयं सारन्ददं चेतियं, रमणीयं चापालं चेतियं। यस्स कस्सचि, आनन्द, चत्तारो इद्धिपादा भाविता बहुलीकता यानीकता वत्थुकता अनुट्ठिता परिचिता सुसमारद्धा, सो आकङ्खमानो कप्पं वा तिट्ठेय्य कप्पावसेसं वा। तथागतस्स खो, आनन्द, चत्तारो इद्धिपादा भाविता बहुलीकता यानीकता वत्थुकता अनुट्ठिता परिचिता सुसमारद्धा, सो आकङ्खमानो, आनन्द, तथागतो कप्पं वा तिट्ठेय्य कप्पावसेसं वाऽति। एवम्पि खो त्वं, आनन्द, तथागतेन ओळारिके निमित्ते कयिरमाने ओळारिके ओभासे कयिरमाने नासक्खि पटिविज्झितुं, न तथागतं याचि: ‘तिट्ठतु भगवा कप्पं, तिट्ठतु सुगतो कप्पं बहुजनहिताय बहुजनसुखाय लोकानुकम्पाय अत्थाय हिताय सुखाय देवमनुस्सानन्ऽति।

Ekamidāhaṁ, ānanda, samayaṁ idheva vesāliyaṁ viharāmi udene cetiye. Tatrāpi kho tāhaṁ, ānanda, āmantesiṁ: ‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’ti. Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci: ‘tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya, tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ. Ekamidāhaṁ, ānanda, samayaṁ idheva vesāliyaṁ viharāmi gotamake cetiye …pe… idheva vesāliyaṁ viharāmi sattambe cetiye … idheva vesāliyaṁ viharāmi bahuputte cetiye … idheva vesāliyaṁ viharāmi sārandade cetiye … idāneva kho tāhaṁ, ānanda, ajja cāpāle cetiye āmantesiṁ: ‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtaṁ cetiyaṁ, ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ cetiyaṁ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’ti. Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci: ‘tiṭṭhatu bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.

Ānanda, this one time I was staying right here near Vesālī, at the Udena shrine … at the Gotamaka shrine … at the Seven Maidens shrine … at the Many Sons shrine … at the Sārandada shrine … and just now, today at the Cāpāla shrine. There I said to you: ‘Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Tree-shrines are all lovely. Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’ But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the eon, or what’s left of it, saying: ‘Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.’

सचे त्वं, आनन्द, तथागतं याचेय्यासि, द्वेव ते वाचा तथागतो पटिक्खिपेय्य, अथ ततियकं अधिवासेय्य। तस्मातिहानन्द, तुय्हेवेतं दुक्कटं, तुय्हेवेतं अपरद्धं।

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

If you had begged me, I would have refused you twice, but consented on the third time. Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.

ननु एतं, आनन्द, मया पटिकच्चेव अक्खातं: ‘सब्बेहेव पियेहि मनापेहि नानाभावो विनाभावो अञ्ञथाभावो। तं कुतेत्थ, आनन्द, लब्भा, यं तं जातं भूतं सङ्खतं पलोकधम्मं, तं वत मा पलुज्जीति नेतं ठानं विज्जतिऽ। यं खो पनेतं, आनन्द, तथागतेन चत्तं वन्तं मुत्तं पहीनं पटिनिस्सट्ठं ओस्सट्ठो आयुसङ्खारो, एकंसेन वाचा भासिता: ‘न चिरं तथागतस्स परिनिब्बानं भविस्सति। इतो तिण्णं मासानं अच्चयेन तथागतो परिनिब्बायिस्सतीऽति। तञ्च तथागतो जीवितहेतु पुन पच्चावमिस्सतीति नेतं ठानं विज्जति।

Nanu etaṁ, ānanda, mayā paṭikacceva²⁶ akkhātaṁ: ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo. Taṁ kutettha, ānanda, labbhā, yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ vata mā palujjīti netaṁ ṭhānaṁ vijjati’. Yaṁ kho panetaṁ, ānanda, tathāgatena cattaṁ vantaṁ muttaṁ pahīnaṁ paṭinissaṭṭhaṁ ossaṭṭho āyusaṅkhāro, ekaṁsena vācā bhāsitā: ‘na ciraṁ tathāgatassa parinibbānaṁ bhavissati. Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī’ti. Tañca²⁷ tathāgato jīvitahetu puna paccāvamissatīti netaṁ ṭhānaṁ vijjati.

Did I not prepare for this when I explained that we must be parted and separated from all we hold dear and beloved? How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out? The Realized One has discarded, eliminated, released, given up, relinquished, and surrendered the life force. He has definitively stated: ‘The final Nibbana of the Realized One will be soon. Three months from now the Realized One will finally be extinguished.’ It’s not possible for the Realized One, for the sake of life, to take back the life force once it has been given up like that.

आयामानन्द, येन महावनं कूटागारसाला तेनुपसङ्कमिस्सामा”ति।

Āyāmānanda, yena mahāvanaṁ kūṭāgārasālā tenupasaṅkamissāmā”ti.

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

“एवं, भन्ते”ति खो आयस्मा आनन्दो भगवतो पच्चस्सोसि।

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.

“Yes, sir,” Ānanda replied.

अथ खो भगवा आयस्मता आनन्देन सद्धिं येन महावनं कूटागारसाला तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मन्तं आनन्दं आमन्तेसि: “गच्छ त्वं, आनन्द, यावतिका भिक्खू वेसालिं उपनिस्साय विहरन्ति, ते सब्बे उपट्ठानसालायं सन्निपातेही”ति।

Atha kho bhagavā āyasmatā ānandena saddhiṁ yena mahāvanaṁ kūṭāgārasālā tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ āmantesi: “gaccha tvaṁ, ānanda, yāvatikā bhikkhū vesāliṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātehī”ti.

So the Buddha went with Ānanda to the hall with the peaked roof, and said to him, “Go, Ānanda, gather all the bhikkhus staying in the vicinity of Vesālī together in the assembly hall.”

“एवं, भन्ते”ति खो आयस्मा आनन्दो भगवतो पटिस्सुत्वा यावतिका भिक्खू वेसालिं उपनिस्साय विहरन्ति, ते सब्बे उपट्ठानसालायं सन्निपातेत्वा येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं अट्ठासि। एकमन्तं ठितो खो आयस्मा आनन्दो भगवन्तं एतदवोच: “सन्निपतितो, भन्ते, भिक्खुसङ्घो, यस्सदानि, भन्ते, भगवा कालं मञ्ञती”ति।

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

“Yes, sir,” replied Ānanda. He did what the Buddha asked, went up to him, bowed, stood to one side, and said to him, “Sir, the bhikkhu Saṅgha has assembled. Please, sir, go at your convenience.”

(…)

अथ खो भगवा येनुपट्ठानसाला तेनुपसङ्कमि; उपसङ्कमित्वा पञ्ञत्ते आसने निसीदि। निसज्ज खो भगवा भिक्खू आमन्तेसि:

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

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

“तस्मातिह, भिक्खवे, ये ते मया धम्मा अभिञ्ञा देसिता, ते वो साधुकं उग्गहेत्वा आसेवितब्बा भावेतब्बा बहुलीकातब्बा, यथयिदं ब्रह्मचरियं अद्धनियं अस्स चिरट्ठितिकं, तदस्स बहुजनहिताय बहुजनसुखाय लोकानुकम्पाय अत्थाय हिताय सुखाय देवमनुस्सानं। कतमे च ते, भिक्खवे, धम्मा मया अभिञ्ञा देसिता, ये वो साधुकं उग्गहेत्वा आसेवितब्बा भावेतब्बा बहुलीकातब्बा, यथयिदं ब्रह्मचरियं अद्धनियं अस्स चिरट्ठितिकं, तदस्स बहुजनहिताय बहुजनसुखाय लोकानुकम्पाय अत्थाय हिताय सुखाय देवमनुस्सानं। सेय्यथिदं—चत्तारो सतिपट्ठाना, चत्तारो सम्मप्पधाना, चत्तारो इद्धिपादा, पञ्चिन्द्रियानि, पञ्च बलानि, सत्त बोज्झङ्गा, अरियो अट्ठङ्गिको मग्गो।

“tasmātiha, bhikkhave, ye te mayā dhammā abhiññā desitā, te vo sādhukaṁ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. Katame ca te, bhikkhave, dhammā mayā abhiññā desitā, ye vo sādhukaṁ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. Seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.

“So, bhikkhus, having carefully memorized those things I have taught you from my direct knowledge, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. And what are those things I have taught from my direct knowledge? They are: the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.

इमे खो ते, भिक्खवे, धम्मा मया अभिञ्ञा देसिता, ये वो साधुकं उग्गहेत्वा आसेवितब्बा भावेतब्बा बहुलीकातब्बा, यथयिदं ब्रह्मचरियं अद्धनियं अस्स चिरट्ठितिकं, तदस्स बहुजनहिताय बहुजनसुखाय लोकानुकम्पाय अत्थाय हिताय सुखाय देवमनुस्सानन्”ति।

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

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

अथ खो भगवा भिक्खू आमन्तेसि:

Atha kho bhagavā bhikkhū āmantesi:

Then the Buddha said to the bhikkhus:

“हन्द दानि, भिक्खवे, आमन्तयामि वो, वयधम्मा सङ्खारा, अप्पमादेन सम्पादेथ। नचिरं तथागतस्स परिनिब्बानं भविस्सति। इतो तिण्णं मासानं अच्चयेन तथागतो परिनिब्बायिस्सती”ति।

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

“Come now, bhikkhus, I say to you all: ‘Conditions fall apart. Persist with diligence.’ The final Nibbana of the Realized One will be soon. Three months from now the Realized One will finally be extinguished.”

इदमवोच भगवा। इदं वत्वान सुगतो अथापरं एतदवोच सत्था:

Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

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

“परिपक्को वयो मय्हं, परित्तं मम जीवितं; पहाय वो गमिस्सामि, कतं मे सरणमत्तनो।

“Paripakko vayo mayhaṁ, parittaṁ mama jīvitaṁ; Pahāya vo gamissāmi, kataṁ me saraṇamattano.

“I’ve reached a ripe old age, and little of my life is left. Having given it up, I’ll depart; I’ve made a refuge for myself.

अप्पमत्ता सतीमन्तो, सुसीला होथ भिक्खवो; सुसमाहितसङ्कप्पा, सचित्तमनुरक्खथ।

Appamattā satīmanto, susīlā hotha bhikkhavo; Susamāhitasaṅkappā, sacittamanurakkhatha.

Diligent and mindful, be of good virtues, bhikkhus! With well-settled thoughts, take good care of your minds.

यो इमस्मिं धम्मविनये, अप्पमत्तो विहस्सति; पहाय जातिसंसारं, दुक्खस्सन्तं करिस्सती”ति।

Yo imasmiṁ dhammavinaye, appamatto vihassati; Pahāya jātisaṁsāraṁ, dukkhassantaṁ karissatī”ti.

Whoever meditates diligently in this teaching and training, giving up transmigration through rebirths, will make an end to suffering.”

ततियो भाणवारो।

Tatiyo bhāṇavāro.

The third recitation section.

२१। नागापलोकित

21. Nāgāpalokita

21. The Elephant Look

अथ खो भगवा पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय वेसालिं पिण्डाय पाविसि। वेसालियं पिण्डाय चरित्वा पच्छाभत्तं पिण्डपातपटिक्कन्तो नागापलोकितं वेसालिं अपलोकेत्वा आयस्मन्तं आनन्दं आमन्तेसि: “इदं पच्छिमकं, आनन्द, तथागतस्स वेसालिया दस्सनं भविस्सति। आयामानन्द, येन भण्डगामो तेनुपसङ्कमिस्सामा”ति।

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi. Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto nāgāpalokitaṁ vesāliṁ apaloketvā āyasmantaṁ ānandaṁ āmantesi: “idaṁ pacchimakaṁ, ānanda, tathāgatassa vesāliyā dassanaṁ bhavissati. Āyāmānanda, yena bhaṇḍagāmo²⁸ tenupasaṅkamissāmā”ti.

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. Then, after the meal, on his return from almsround, he turned to gaze back at Vesālī, the way that elephants do. He said to Venerable Ānanda: “Ānanda, this will be the last time the Realized One sees Vesālī. Come, Ānanda, let’s go to Wares Village.”

“एवं, भन्ते”ति खो आयस्मा आनन्दो भगवतो पच्चस्सोसि।

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.

“Yes, sir,” Ānanda replied.

अथ खो भगवा महता भिक्खुसङ्घेन सद्धिं येन भण्डगामो तदवसरि। तत्र सुदं भगवा भण्डगामे विहरति। तत्र खो भगवा भिक्खू आमन्तेसि:

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

Then the Buddha together with a large Saṅgha of bhikkhus arrived at Wares Village, and stayed there. There the Buddha addressed the bhikkhus:

“चतुन्नं, भिक्खवे, धम्मानं अननुबोधा अप्पटिवेधा एवमिदं दीघमद्धानं सन्धावितं संसरितं ममञ्चेव तुम्हाकञ्च। कतमेसं चतुन्नं? अरियस्स, भिक्खवे, सीलस्स अननुबोधा अप्पटिवेधा एवमिदं दीघमद्धानं सन्धावितं संसरितं ममञ्चेव तुम्हाकञ्च। अरियस्स, भिक्खवे, समाधिस्स अननुबोधा अप्पटिवेधा एवमिदं दीघमद्धानं सन्धावितं संसरितं ममञ्चेव तुम्हाकञ्च। अरियाय, भिक्खवे, पञ्ञाय अननुबोधा अप्पटिवेधा एवमिदं दीघमद्धानं सन्धावितं संसरितं ममञ्चेव तुम्हाकञ्च। अरियाय, भिक्खवे, विमुत्तिया अननुबोधा अप्पटिवेधा एवमिदं दीघमद्धानं सन्धावितं संसरितं ममञ्चेव तुम्हाकञ्च। तयिदं, भिक्खवे, अरियं सीलं अनुबुद्धं पटिविद्धं, अरियो समाधि अनुबुद्धो पटिविद्धो, अरिया पञ्ञा अनुबुद्धा पटिविद्धा, अरिया विमुत्ति अनुबुद्धा पटिविद्धा, उच्छिन्ना भवतण्हा, खीणा भवनेत्ति, नत्थि दानि पुनब्भवो”ति।

“catunnaṁ, bhikkhave, dhammānaṁ ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. Katamesaṁ catunnaṁ? Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. Ariyassa, bhikkhave, samādhissa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. Ariyāya, bhikkhave, paññāya ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. Ariyāya, bhikkhave, vimuttiyā ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. Tayidaṁ, bhikkhave, ariyaṁ sīlaṁ anubuddhaṁ paṭividdhaṁ, ariyo samādhi anubuddho paṭividdho, ariyā paññā anubuddhā paṭividdhā, ariyā vimutti anubuddhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti.

“Bhikkhus, due to not understanding and not penetrating four things, both you and I have wandered and transmigrated for such a very long time. What four? Noble ethics, immersion, wisdom, and freedom. These noble ethics, immersion, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the conduit to rebirth is ended; now there are no more future lives.”

इदमवोच भगवा। इदं वत्वान सुगतो अथापरं एतदवोच सत्था:

Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

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

“सीलं समाधि पञ्ञा च, विमुत्ति च अनुत्तरा; अनुबुद्धा इमे धम्मा, गोतमेन यसस्सिना।

“Sīlaṁ samādhi paññā ca, vimutti ca anuttarā; Anubuddhā ime dhammā, gotamena yasassinā.

“Ethics, immersion, and wisdom, and the supreme freedom: these things have been understood by Gotama the renowned.

इति बुद्धो अभिञ्ञाय, धम्ममक्खासि भिक्खुनं; दुक्खस्सन्तकरो सत्था, चक्खुमा परिनिब्बुतो”ति।

Iti buddho abhiññāya, dhammamakkhāsi bhikkhunaṁ; Dukkhassantakaro satthā, cakkhumā parinibbuto”ti.

And so the Buddha, having insight, explained this teaching to the bhikkhus. The teacher made an end of suffering, seeing clearly, he is extinguished.”

तत्रापि सुदं भगवा भण्डगामे विहरन्तो एतदेव बहुलं भिक्खूनं धम्मिं कथं करोति:

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

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

२२। चतुमहापदेसकथा

22. Catumahāpadesakathā

22. The Four Great References

अथ खो भगवा भण्डगामे यथाभिरन्तं विहरित्वा आयस्मन्तं आनन्दं आमन्तेसि: “आयामानन्द, येन हत्थिगामो,

Atha kho bhagavā bhaṇḍagāme yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi: “āyāmānanda, yena hatthigāmo,

When the Buddha had stayed in Wares Village as long as he pleased, he addressed Ānanda, “Come, Ānanda, let’s go to Elephant Village.”…

येन अम्बगामो,

yena ambagāmo,

“Let’s go to Mango Village.”…

येन जम्बुगामो,

yena jambugāmo,

“Let’s go to Rose-apple Village.”…

येन भोगनगरं तेनुपसङ्कमिस्सामा”ति।

yena bhoganagaraṁ tenupasaṅkamissāmā”ti.

“Let’s go to Bhoga City.”

“एवं, भन्ते”ति खो आयस्मा आनन्दो भगवतो पच्चस्सोसि। अथ खो भगवा महता भिक्खुसङ्घेन सद्धिं येन भोगनगरं तदवसरि। तत्र सुदं भगवा भोगनगरे विहरति आनन्दे चेतिये।

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena bhoganagaraṁ tadavasari. Tatra sudaṁ bhagavā bhoganagare viharati ānande cetiye.

“Yes, sir,” Ānanda replied. Then the Buddha together with a large Saṅgha of bhikkhus arrived at Bhoga City, where he stayed at the Ānanda shrine.

तत्र खो भगवा भिक्खू आमन्तेसि: “चत्तारोमे, भिक्खवे, महापदेसे देसेस्सामि, तं सुणाथ, साधुकं मनसिकरोथ, भासिस्सामी”ति।

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

There the Buddha addressed the bhikkhus: “Bhikkhus, I will teach you the four great references. Listen and apply your mind well, I will speak.”

“एवं, भन्ते”ति खो ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:

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

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

“इध, भिक्खवे, भिक्खु एवं वदेय्य: ‘सम्मुखा मेतं, आवुसो, भगवतो सुतं सम्मुखा पटिग्गहितं, अयं धम्मो अयं विनयो इदं सत्थुसासनन्ऽति। तस्स, भिक्खवे, भिक्खुनो भासितं नेव अभिनन्दितब्बं नप्पटिक्कोसितब्बं। अनभिनन्दित्वा अप्पटिक्कोसित्वा तानि पदब्यञ्जनानि साधुकं उग्गहेत्वा सुत्ते ओसारेतब्बानि, विनये सन्दस्सेतब्बानि। तानि चे सुत्ते ओसारियमानानि विनये सन्दस्सियमानानि न चेव सुत्ते ओसरन्ति, न च विनये सन्दिस्सन्ति, निट्ठमेत्थ गन्तब्बं: ‘अद्धा इदं न चेव तस्स भगवतो वचनं; इमस्स च भिक्खुनो दुग्गहितन्ऽति। इति हेतं, भिक्खवे, छड्डेय्याथ। तानि चे सुत्ते ओसारियमानानि विनये सन्दस्सियमानानि सुत्ते चेव ओसरन्ति, विनये च सन्दिस्सन्ति, निट्ठमेत्थ गन्तब्बं: ‘अद्धा इदं तस्स भगवतो वचनं; इमस्स च भिक्खुनो सुग्गहितन्ऽति। इदं, भिक्खवे, पठमं महापदेसं धारेय्याथ।

“Idha, bhikkhave, bhikkhu evaṁ vadeyya: ‘sammukhā metaṁ, āvuso, bhagavato sutaṁ sammukhā paṭiggahitaṁ, ayaṁ dhammo ayaṁ vinayo idaṁ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni. Tāni ce sutte osāriyamānāni²⁹ vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ: ‘addhā idaṁ na ceva tassa bhagavato vacanaṁ; imassa ca bhikkhuno duggahitan’ti. Iti hetaṁ, bhikkhave, chaḍḍeyyātha. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṁ: ‘addhā idaṁ tassa bhagavato vacanaṁ; imassa ca bhikkhuno suggahitan’ti. Idaṁ, bhikkhave, paṭhamaṁ mahāpadesaṁ dhāreyyātha.

“Take a bhikkhu who says: ‘Friend, I have heard and learned this in the presence of the Buddha: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that bhikkhu’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: ‘Clearly this is not the word of the Buddha. It has been incorrectly memorized by that bhikkhu.’ And so you should reject it. If they do fit in the discourse and are exhibited in the training, you should draw the conclusion: ‘Clearly this is the word of the Buddha. It has been correctly memorized by that bhikkhu.’ You should remember it. This is the first great reference.

इध पन, भिक्खवे, भिक्खु एवं वदेय्य: ‘अमुकस्मिं नाम आवासे सङ्घो विहरति सथेरो सपामोक्खो। तस्स मे सङ्घस्स सम्मुखा सुतं सम्मुखा पटिग्गहितं, अयं धम्मो अयं विनयो इदं सत्थुसासनन्ऽति। तस्स, भिक्खवे, भिक्खुनो भासितं नेव अभिनन्दितब्बं नप्पटिक्कोसितब्बं। अनभिनन्दित्वा अप्पटिक्कोसित्वा तानि पदब्यञ्जनानि साधुकं उग्गहेत्वा सुत्ते ओसारेतब्बानि, विनये सन्दस्सेतब्बानि। तानि चे सुत्ते ओसारियमानानि विनये सन्दस्सियमानानि न चेव सुत्ते ओसरन्ति, न च विनये सन्दिस्सन्ति, निट्ठमेत्थ गन्तब्बं: ‘अद्धा इदं न चेव तस्स भगवतो वचनं; तस्स च सङ्घस्स दुग्गहितन्ऽति। इतिहेतं, भिक्खवे, छड्डेय्याथ। तानि चे सुत्ते ओसारियमानानि विनये सन्दस्सियमानानि सुत्ते चेव ओसरन्ति, विनये च सन्दिस्सन्ति, निट्ठमेत्थ गन्तब्बं: ‘अद्धा इदं तस्स भगवतो वचनं; तस्स च सङ्घस्स सुग्गहितन्ऽति। इदं, भिक्खवे, दुतियं महापदेसं धारेय्याथ।

Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: ‘amukasmiṁ nāma āvāse saṅgho viharati sathero sapāmokkho. Tassa me saṅghassa sammukhā sutaṁ sammukhā paṭiggahitaṁ, ayaṁ dhammo ayaṁ vinayo idaṁ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ: ‘addhā idaṁ na ceva tassa bhagavato vacanaṁ; tassa ca saṅghassa duggahitan’ti. Itihetaṁ, bhikkhave, chaḍḍeyyātha. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṁ: ‘addhā idaṁ tassa bhagavato vacanaṁ; tassa ca saṅghassa suggahitan’ti. Idaṁ, bhikkhave, dutiyaṁ mahāpadesaṁ dhāreyyātha.

Take another bhikkhu who says: ‘In such-and-such monastery lives a Saṅgha with seniors and leaders. I’ve heard and learned this in the presence of that Saṅgha: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that bhikkhu’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: ‘Clearly this is not the word of the Buddha. It has been incorrectly memorized by that Saṅgha.’ And so you should reject it. If they do fit in the discourse and are exhibited in the training, you should draw the conclusion: ‘Clearly this is the word of the Buddha. It has been correctly memorized by that Saṅgha.’ You should remember it. This is the second great reference.

इध पन, भिक्खवे, भिक्खु एवं वदेय्य: ‘अमुकस्मिं नाम आवासे सम्बहुला थेरा भिक्खू विहरन्ति बहुस्सुता आगतागमा धम्मधरा विनयधरा मातिकाधरा। तेसं मे थेरानं सम्मुखा सुतं सम्मुखा पटिग्गहितं—अयं धम्मो अयं विनयो इदं सत्थुसासनन्ऽति। तस्स, भिक्खवे, भिक्खुनो भासितं नेव अभिनन्दितब्बं … पे… न च विनये सन्दिस्सन्ति, निट्ठमेत्थ गन्तब्बं: ‘अद्धा इदं न चेव तस्स भगवतो वचनं; तेसञ्च थेरानं दुग्गहितन्ऽति। इतिहेतं, भिक्खवे, छड्डेय्याथ। तानि चे सुत्ते ओसारियमानानि …पे… विनये च सन्दिस्सन्ति, निट्ठमेत्थ गन्तब्बं: ‘अद्धा इदं तस्स भगवतो वचनं; तेसञ्च थेरानं सुग्गहितन्ऽति। इदं, भिक्खवे, ततियं महापदेसं धारेय्याथ।

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

Take another bhikkhu who says: ‘In such-and-such monastery there are several senior bhikkhus who are very learned, inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines. I’ve heard and learned this in the presence of those senior bhikkhus: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that bhikkhu’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: ‘Clearly this is not the word of the Buddha. It has not been correctly memorized by those senior bhikkhus.’ And so you should reject it. If they do fit in the discourse and are exhibited in the training, you should draw the conclusion: ‘Clearly this is the word of the Buddha. It has been correctly memorized by those senior bhikkhus.’ You should remember it. This is the third great reference.

इध पन, भिक्खवे, भिक्खु एवं वदेय्य: ‘अमुकस्मिं नाम आवासे एको थेरो भिक्खु विहरति बहुस्सुतो आगतागमो धम्मधरो विनयधरो मातिकाधरो। तस्स मे थेरस्स सम्मुखा सुतं सम्मुखा पटिग्गहितं—अयं धम्मो अयं विनयो इदं सत्थुसासनन्ऽति। तस्स, भिक्खवे, भिक्खुनो भासितं नेव अभिनन्दितब्बं नप्पटिक्कोसितब्बं। अनभिनन्दित्वा अप्पटिक्कोसित्वा तानि पदब्यञ्जनानि साधुकं उग्गहेत्वा सुत्ते ओसारेतब्बानि, विनये सन्दस्सेतब्बानि। तानि चे सुत्ते ओसारियमानानि विनये सन्दस्सियमानानि न चेव सुत्ते ओसरन्ति, न च विनये सन्दिस्सन्ति, निट्ठमेत्थ गन्तब्बं: ‘अद्धा इदं न चेव तस्स भगवतो वचनं; तस्स च थेरस्स दुग्गहितन्ऽति। इतिहेतं, भिक्खवे, छड्डेय्याथ। तानि च सुत्ते ओसारियमानानि विनये सन्दस्सियमानानि सुत्ते चेव ओसरन्ति, विनये च सन्दिस्सन्ति, निट्ठमेत्थ गन्तब्बं: ‘अद्धा इदं तस्स भगवतो वचनं; तस्स च थेरस्स सुग्गहितन्ऽति। इदं, भिक्खवे, चतुत्थं महापदेसं धारेय्याथ।

Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: ‘amukasmiṁ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo. Tassa me therassa sammukhā sutaṁ sammukhā paṭiggahitaṁ—ayaṁ dhammo ayaṁ vinayo idaṁ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ: ‘addhā idaṁ na ceva tassa bhagavato vacanaṁ; tassa ca therassa duggahitan’ti. Itihetaṁ, bhikkhave, chaḍḍeyyātha. Tāni ca sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṁ: ‘addhā idaṁ tassa bhagavato vacanaṁ; tassa ca therassa suggahitan’ti. Idaṁ, bhikkhave, catutthaṁ mahāpadesaṁ dhāreyyātha.

Take another bhikkhu who says: ‘In such-and-such monastery there is a single senior bhikkhu who is very learned, an inheritor of the heritage, who has memorized the teachings, the monastic law, and the outlines. I’ve heard and learned this in the presence of that senior bhikkhu: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that bhikkhu’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: ‘Clearly this is not the word of the Buddha. It has been incorrectly memorized by that senior bhikkhu.’ And so you should reject it. If they do fit in the discourse and are exhibited in the training, you should draw the conclusion: ‘Clearly this is the word of the Buddha. It has been correctly memorized by that senior bhikkhu.’ You should remember it. This is the fourth great reference.

इमे खो, भिक्खवे, चत्तारो महापदेसे धारेय्याथा”ति।

Ime kho, bhikkhave, cattāro mahāpadese dhāreyyāthā”ti.

These are the four great references.”

तत्रपि सुदं भगवा भोगनगरे विहरन्तो आनन्दे चेतिये एतदेव बहुलं भिक्खूनं धम्मिं कथं करोति:

Tatrapi sudaṁ bhagavā bhoganagare viharanto ānande cetiye etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:

And while staying at the Ānanda shrine, too, the Buddha often gave this Dhamma talk to the bhikkhus:

२३। कम्मारपुत्तचुन्दवत्थु

23. Kammāraputtacundavatthu

23. On Cunda the Smith

अथ खो भगवा भोगनगरे यथाभिरन्तं विहरित्वा आयस्मन्तं आनन्दं आमन्तेसि: “आयामानन्द, येन पावा तेनुपसङ्कमिस्सामा”ति।

Atha kho bhagavā bhoganagare yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi: “āyāmānanda, yena pāvā tenupasaṅkamissāmā”ti.

When the Buddha had stayed in Bhoga City as long as he pleased, he addressed Ānanda, “Come, Ānanda, let’s go to Pāvā.”

“एवं, भन्ते”ति खो आयस्मा आनन्दो भगवतो पच्चस्सोसि। अथ खो भगवा महता भिक्खुसङ्घेन सद्धिं येन पावा तदवसरि। तत्र सुदं भगवा पावायं विहरति चुन्दस्स कम्मारपुत्तस्स अम्बवने।

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena pāvā tadavasari. Tatra sudaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane.

“Yes, sir,” Ānanda replied. Then the Buddha together with a large Saṅgha of bhikkhus arrived at Pāvā, where he stayed in Cunda the smith’s mango grove.

अस्सोसि खो चुन्दो कम्मारपुत्तो: “भगवा किर पावं अनुप्पत्तो, पावायं विहरति मय्हं अम्बवने”ति। अथ खो चुन्दो कम्मारपुत्तो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नं खो चुन्दं कम्मारपुत्तं भगवा धम्मिया कथाय सन्दस्सेसि समादपेसि समुत्तेजेसि सम्पहंसेसि। अथ खो चुन्दो कम्मारपुत्तो भगवता धम्मिया कथाय सन्दस्सितो समादपितो समुत्तेजितो सम्पहंसितो भगवन्तं एतदवोच: “अधिवासेतु मे, भन्ते, भगवा स्वातनाय भत्तं सद्धिं भिक्खुसङ्घेना”ति। अधिवासेसि भगवा तुण्हीभावेन।

Assosi kho cundo kammāraputto: “bhagavā kira pāvaṁ anuppatto, pāvāyaṁ viharati mayhaṁ ambavane”ti. Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho cundo kammāraputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca: “adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

Cunda heard that the Buddha had arrived and was staying in his mango grove. Then he went to the Buddha, bowed, and sat down to one side. The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk. Then Cunda said to the Buddha, “Sir, may the Buddha together with the bhikkhu Saṅgha please accept tomorrow’s meal from me.” The Buddha consented with silence.

अथ खो चुन्दो कम्मारपुत्तो भगवतो अधिवासनं विदित्वा उट्ठायासना भगवन्तं अभिवादेत्वा पदक्खिणं कत्वा पक्कामि।

Atha kho cundo kammāraputto bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

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

अथ खो चुन्दो कम्मारपुत्तो तस्सा रत्तिया अच्चयेन सके निवेसने पणीतं खादनीयं भोजनीयं पटियादापेत्वा पहूतञ्च सूकरमद्दवं भगवतो कालं आरोचापेसि: “कालो, भन्ते, निट्ठितं भत्तन्”ति।

Atha kho cundo kammāraputto tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā pahūtañca sūkaramaddavaṁ bhagavato kālaṁ ārocāpesi: “kālo, bhante, niṭṭhitaṁ bhattan”ti.

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

अथ खो भगवा पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय सद्धिं भिक्खुसङ्घेन येन चुन्दस्स कम्मारपुत्तस्स निवेसनं तेनुपसङ्कमि; उपसङ्कमित्वा पञ्ञत्ते आसने निसीदि। निसज्ज खो भगवा चुन्दं कम्मारपुत्तं आमन्तेसि: “यं ते, चुन्द, सूकरमद्दवं पटियत्तं, तेन मं परिविस। यं पनञ्ञं खादनीयं भोजनीयं पटियत्तं, तेन भिक्खुसङ्घं परिविसा”ति।

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena cundassa kammāraputtassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā cundaṁ kammāraputtaṁ āmantesi: “yaṁ te, cunda, sūkaramaddavaṁ paṭiyattaṁ, tena maṁ parivisa. Yaṁ panaññaṁ khādanīyaṁ bhojanīyaṁ paṭiyattaṁ, tena bhikkhusaṅghaṁ parivisā”ti.

Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Cunda together with the bhikkhu Saṅgha, where he sat on the seat spread out and addressed Cunda, “Cunda, please serve me with the pork on the turn that you’ve prepared. And serve the bhikkhu Saṅgha with the other foods.”

“एवं, भन्ते”ति खो चुन्दो कम्मारपुत्तो भगवतो पटिस्सुत्वा यं अहोसि सूकरमद्दवं पटियत्तं, तेन भगवन्तं परिविसि। यं पनञ्ञं खादनीयं भोजनीयं पटियत्तं, तेन भिक्खुसङ्घं परिविसि।

“Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṁ ahosi sūkaramaddavaṁ paṭiyattaṁ, tena bhagavantaṁ parivisi. Yaṁ panaññaṁ khādanīyaṁ bhojanīyaṁ paṭiyattaṁ, tena bhikkhusaṅghaṁ parivisi.

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

अथ खो भगवा चुन्दं कम्मारपुत्तं आमन्तेसि: “यं ते, चुन्द, सूकरमद्दवं अवसिट्ठं, तं सोब्भे निखणाहि। नाहं तं, चुन्द, पस्सामि सदेवके लोके समारके सब्रह्मके सस्समणब्राह्मणिया पजाय सदेवमनुस्साय, यस्स तं परिभुत्तं सम्मा परिणामं गच्छेय्य अञ्ञत्र तथागतस्सा”ति।

Atha kho bhagavā cundaṁ kammāraputtaṁ āmantesi: “yaṁ te, cunda, sūkaramaddavaṁ avasiṭṭhaṁ, taṁ sobbhe nikhaṇāhi. Nāhaṁ taṁ, cunda, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yassa taṁ paribhuttaṁ sammā pariṇāmaṁ gaccheyya aññatra tathāgatassā”ti.

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

“एवं, भन्ते”ति खो चुन्दो कम्मारपुत्तो भगवतो पटिस्सुत्वा यं अहोसि सूकरमद्दवं अवसिट्ठं, तं सोब्भे निखणित्वा येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नं खो चुन्दं कम्मारपुत्तं भगवा धम्मिया कथाय सन्दस्सेत्वा समादपेत्वा समुत्तेजेत्वा सम्पहंसेत्वा उट्ठायासना पक्कामि।

“Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṁ ahosi sūkaramaddavaṁ avasiṭṭhaṁ, taṁ sobbhe nikhaṇitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

“Yes, sir,” replied Cunda. He did as he was asked, then came back to the Buddha, bowed, and sat down to one side. Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he got up from his seat and left.

(…)

अथ खो भगवतो चुन्दस्स कम्मारपुत्तस्स भत्तं भुत्ताविस्स खरो आबाधो उप्पज्जि, लोहितपक्खन्दिका पबाळ्हा वेदना वत्तन्ति मारणन्तिका। ता सुदं भगवा सतो सम्पजानो अधिवासेसि अविहञ्ञमानो। अथ खो भगवा आयस्मन्तं आनन्दं आमन्तेसि: “आयामानन्द, येन कुसिनारा तेनुपसङ्कमिस्सामा”ति।

Atha kho bhagavato cundassa kammāraputtassa bhattaṁ bhuttāvissa kharo ābādho uppajji, lohitapakkhandikā pabāḷhā vedanā vattanti māraṇantikā. Tā sudaṁ bhagavā sato sampajāno adhivāsesi avihaññamāno. Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “āyāmānanda, yena kusinārā tenupasaṅkamissāmā”ti.

After the Buddha had eaten Cunda’s meal, he fell severely ill with bloody dysentery, struck by dreadful pains, close to death. But he endured unbothered, with mindfulness and situational awareness. Then he addressed Ānanda, “Come, Ānanda, let’s go to Kusinārā.”

“एवं, भन्ते”ति खो आयस्मा आनन्दो भगवतो पच्चस्सोसि।

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.

“Yes, sir,” Ānanda replied.

चुन्दस्स भत्तं भुञ्जित्वा, कम्मारस्साति मे सुतं; आबाधं सम्फुसी धीरो, पबाळ्हं मारणन्तिकं।

Cundassa bhattaṁ bhuñjitvā, kammārassāti me sutaṁ; Ābādhaṁ samphusī dhīro, pabāḷhaṁ māraṇantikaṁ.

I’ve heard that after eating the meal of Cunda the smith, the wise one fell severely ill, with pains, close to death.

भुत्तस्स च सूकरमद्दवेन, ब्याधिप्पबाळ्हो उदपादि सत्थुनो; विरेचमानो भगवा अवोच, “गच्छामहं कुसिनारं नगरन्”ति।

Bhuttassa ca sūkaramaddavena, Byādhippabāḷho udapādi satthuno; Virecamāno bhagavā avoca, “Gacchāmahaṁ kusināraṁ nagaran”ti.

A severe sickness struck the Teacher who had eaten the pork on the turn. While still purging the Buddha said: “I’ll go to the citadel of Kusinārā.”

२४। पानीयाहरण

24. Pānīyāharaṇa

24. Bringing a Drink

अथ खो भगवा मग्गा ओक्कम्म येन अञ्ञतरं रुक्खमूलं तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मन्तं आनन्दं आमन्तेसि: “इङ्घ मे त्वं, आनन्द, चतुग्गुणं सङ्घाटिं पञ्ञपेहि, किलन्तोस्मि, आनन्द, निसीदिस्सामी”ति।

Atha kho bhagavā maggā okkamma yena aññataraṁ rukkhamūlaṁ tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ āmantesi: “iṅgha me tvaṁ, ānanda, catugguṇaṁ saṅghāṭiṁ paññapehi, kilantosmi, ānanda, nisīdissāmī”ti.

Then the Buddha left the road and went to the root of a certain tree, where he addressed Ānanda, “Please, Ānanda, fold my outer robe in four and spread it out for me. I am tired and will sit down.”

“एवं, भन्ते”ति खो आयस्मा आनन्दो भगवतो पटिस्सुत्वा चतुग्गुणं सङ्घाटिं पञ्ञपेसि। निसीदि भगवा पञ्ञत्ते आसने।

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā catugguṇaṁ saṅghāṭiṁ paññapesi. Nisīdi bhagavā paññatte āsane.

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

निसज्ज खो भगवा आयस्मन्तं आनन्दं आमन्तेसि: “इङ्घ मे त्वं, आनन्द, पानीयं आहर, पिपासितोस्मि, आनन्द, पिविस्सामी”ति।

Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “iṅgha me tvaṁ, ānanda, pānīyaṁ āhara, pipāsitosmi, ānanda, pivissāmī”ti.

When he was seated he said to Venerable Ānanda, “Please, Ānanda, fetch me some water. I am thirsty and will drink.”

एवं वुत्ते, आयस्मा आनन्दो भगवन्तं एतदवोच: “इदानि, भन्ते, पञ्चमत्तानि सकटसतानि अतिक्कन्तानि, तं चक्कच्छिन्नं उदकं परित्तं लुळितं आविलं सन्दति। अयं, भन्ते, ककुधा नदी अविदूरे अच्छोदका सातोदका सीतोदका सेतोदका सुप्पतित्था रमणीया। एत्थ भगवा पानीयञ्च पिविस्सति, गत्तानि च सीती करिस्सती”ति।

Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni, taṁ cakkacchinnaṁ udakaṁ parittaṁ luḷitaṁ āvilaṁ sandati. Ayaṁ, bhante, kakudhā nadī avidūre acchodakā sātodakā sītodakā setodakā³⁰ suppatitthā ramaṇīyā. Ettha bhagavā pānīyañca pivissati, gattāni ca sītī³¹ karissatī”ti.

When he said this, Venerable Ānanda said to the Buddha, “Sir, just now around five hundred carts have passed by. The shallow water has been churned up by their wheels, and it flows cloudy and murky. The Kakutthā river is not far away, with clear, sweet, cool water, clean, with smooth banks, delightful. There the Buddha can drink and cool his limbs.”

दुतियम्पि खो भगवा आयस्मन्तं आनन्दं आमन्तेसि: “इङ्घ मे त्वं, आनन्द, पानीयं आहर, पिपासितोस्मि, आनन्द, पिविस्सामी”ति। दुतियम्पि खो आयस्मा आनन्दो भगवन्तं एतदवोच: “इदानि, भन्ते, पञ्चमत्तानि सकटसतानि अतिक्कन्तानि, तं चक्कच्छिन्नं उदकं परित्तं लुळितं आविलं सन्दति। अयं, भन्ते, ककुधा नदी अविदूरे अच्छोदका सातोदका सीतोदका सेतोदका सुप्पतित्था रमणीया। एत्थ भगवा पानीयञ्च पिविस्सति, गत्तानि च सीतीकरिस्सती”ति।

Dutiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “iṅgha me tvaṁ, ānanda, pānīyaṁ āhara, pipāsitosmi, ānanda, pivissāmī”ti. Dutiyampi kho āyasmā ānando bhagavantaṁ etadavoca: “idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni, taṁ cakkacchinnaṁ udakaṁ parittaṁ luḷitaṁ āvilaṁ sandati. Ayaṁ, bhante, kakudhā nadī avidūre acchodakā sātodakā sītodakā setodakā suppatitthā ramaṇīyā. Ettha bhagavā pānīyañca pivissati, gattāni ca sītīkarissatī”ti.

For a second time, the Buddha asked Ānanda for a drink, and for a second time Ānanda suggested going to the Kakutthā river.

ततियम्पि खो भगवा आयस्मन्तं आनन्दं आमन्तेसि: “इङ्घ मे त्वं, आनन्द, पानीयं आहर, पिपासितोस्मि, आनन्द, पिविस्सामी”ति।

Tatiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “iṅgha me tvaṁ, ānanda, pānīyaṁ āhara, pipāsitosmi, ānanda, pivissāmī”ti.

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

“एवं, भन्ते”ति खो आयस्मा आनन्दो भगवतो पटिस्सुत्वा पत्तं गहेत्वा येन सा नदिका तेनुपसङ्कमि। अथ खो सा नदिका चक्कच्छिन्ना परित्ता लुळिता आविला सन्दमाना, आयस्मन्ते आनन्दे उपसङ्कमन्ते अच्छा विप्पसन्ना अनाविला सन्दित्थ।

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā pattaṁ gahetvā yena sā nadikā tenupasaṅkami. Atha kho sā nadikā cakkacchinnā parittā luḷitā āvilā sandamānā, āyasmante ānande upasaṅkamante acchā vippasannā anāvilā sandittha.

“Yes, sir,” replied Ānanda. Taking his bowl he went to the river. Now, though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when Ānanda approached it flowed transparent, clear, and unclouded.

अथ खो आयस्मतो आनन्दस्स एतदहोसि: “अच्छरियं वत भो, अब्भुतं वत भो, तथागतस्स महिद्धिकता महानुभावता। अयञ्हि सा नदिका चक्कच्छिन्ना परित्ता लुळिता आविला सन्दमाना मयि उपसङ्कमन्ते अच्छा विप्पसन्ना अनाविला सन्दती”ति। पत्तेन पानीयं आदाय येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं एतदवोच: “अच्छरियं, भन्ते, अब्भुतं, भन्ते, तथागतस्स महिद्धिकता महानुभावता। इदानि सा भन्ते नदिका चक्कच्छिन्ना परित्ता लुळिता आविला सन्दमाना मयि उपसङ्कमन्ते अच्छा विप्पसन्ना अनाविला सन्दित्थ। पिवतु भगवा पानीयं पिवतु सुगतो पानीयन्”ति। अथ खो भगवा पानीयं अपायि।

Atha kho āyasmato ānandassa etadahosi: “acchariyaṁ vata bho, abbhutaṁ vata bho, tathāgatassa mahiddhikatā mahānubhāvatā. Ayañhi sā nadikā cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandatī”ti. Pattena pānīyaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “acchariyaṁ, bhante, abbhutaṁ, bhante, tathāgatassa mahiddhikatā mahānubhāvatā. Idāni sā bhante nadikā cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandittha. Pivatu bhagavā pānīyaṁ pivatu sugato pānīyan”ti. Atha kho bhagavā pānīyaṁ apāyi.

Then Ānanda thought, “Oh, how incredible, how amazing! The Realized One has such psychic power and might! For though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded.” Gathering a bowl of drinking water he went back to the Buddha, and said to him, “It’s incredible, sir, it’s amazing! The Realized One has such psychic power and might! Just now, though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded. Drink the water, Blessed One! Drink the water, Holy One!” So the Buddha drank the water.

२५। पुक्कुसमल्लपुत्तवत्थु

25. Pukkusamallaputtavatthu

25. On Pukkusa the Malla

तेन खो पन समयेन पुक्कुसो मल्लपुत्तो आळारस्स कालामस्स सावको कुसिनाराय पावं अद्धानमग्गप्पटिपन्नो होति। अद्दसा खो पुक्कुसो मल्लपुत्तो भगवन्तं अञ्ञतरस्मिं रुक्खमूले निसिन्नं। दिस्वा येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो पुक्कुसो मल्लपुत्तो भगवन्तं एतदवोच: “अच्छरियं, भन्ते, अब्भुतं, भन्ते, सन्तेन वत, भन्ते, पब्बजिता विहारेन विहरन्ति।

Tena kho pana samayena pukkuso mallaputto āḷārassa kālāmassa sāvako kusinārāya pāvaṁ addhānamaggappaṭipanno hoti. Addasā kho pukkuso mallaputto bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ. Disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho pukkuso mallaputto bhagavantaṁ etadavoca: “acchariyaṁ, bhante, abbhutaṁ, bhante, santena vata, bhante, pabbajitā vihārena viharanti.

Now at that time Pukkusa the Malla, a disciple of Āḷāra Kālāma, was traveling along the road from Kusinārā to Pāvā. He saw the Buddha sitting at the root of a certain tree. He went up to him, bowed, sat down to one side, and said, “It’s incredible, sir, it’s amazing! Those who have gone forth remain in such peaceful meditations.

भूतपुब्बं, भन्ते, आळारो कालामो अद्धानमग्गप्पटिपन्नो मग्गा ओक्कम्म अविदूरे अञ्ञतरस्मिं रुक्खमूले दिवाविहारं निसीदि। अथ खो, भन्ते, पञ्चमत्तानि सकटसतानि आळारं कालामं निस्साय निस्साय अतिक्कमिंसु। अथ खो, भन्ते, अञ्ञतरो पुरिसो तस्स सकटसत्थस्स पिट्ठितो पिट्ठितो आगच्छन्तो येन आळारो कालामो तेनुपसङ्कमि; उपसङ्कमित्वा आळारं कालामं एतदवोच: ‘अपि, भन्ते, पञ्चमत्तानि सकटसतानि अतिक्कन्तानि अद्दसाऽति?

Bhūtapubbaṁ, bhante, āḷāro kālāmo addhānamaggappaṭipanno maggā okkamma avidūre aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Atha kho, bhante, pañcamattāni sakaṭasatāni āḷāraṁ kālāmaṁ nissāya nissāya atikkamiṁsu. Atha kho, bhante, aññataro puriso tassa sakaṭasatthassa piṭṭhito piṭṭhito āgacchanto yena āḷāro kālāmo tenupasaṅkami; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavoca: ‘api, bhante, pañcamattāni sakaṭasatāni atikkantāni addasā’ti?

Once it so happened that Āḷāra Kālāma, while traveling along a road, left the road and sat at the root of a nearby tree for the day’s meditation. Then around five hundred carts passed by right next to Āḷāra Kālāma. Then a certain person coming behind those carts went up to Āḷāra Kālāma and said to him: ‘Sir, didn’t you see the five hundred carts pass by?’

‘न खो अहं, आवुसो, अद्दसन्ऽति।

‘Na kho ahaṁ, āvuso, addasan’ti.

‘No, friend, I didn’t see them.’

‘किं पन, भन्ते, सद्दं अस्सोसीऽति?

‘Kiṁ pana, bhante, saddaṁ assosī’ti?

‘But sir, didn’t you hear a sound?’

‘न खो अहं, आवुसो, सद्दं अस्सोसिन्ऽति।

‘Na kho ahaṁ, āvuso, saddaṁ assosin’ti.

‘No, friend, I didn’t hear a sound.’

‘किं पन, भन्ते, सुत्तो अहोसीऽति?

‘Kiṁ pana, bhante, sutto ahosī’ti?

‘But sir, were you asleep?’

‘न खो अहं, आवुसो, सुत्तो अहोसिन्ऽति।

‘Na kho ahaṁ, āvuso, sutto ahosin’ti.

‘No, friend, I wasn’t asleep.’

‘किं पन, भन्ते, सञ्ञी अहोसीऽति?

‘Kiṁ pana, bhante, saññī ahosī’ti?

‘But sir, were you conscious?’

‘एवमावुसोऽति। ‘सो त्वं, भन्ते, सञ्ञी समानो जागरो पञ्चमत्तानि सकटसतानि निस्साय निस्साय अतिक्कन्तानि नेव अद्दस, न पन सद्दं अस्सोसि; अपिसु ते, भन्ते, सङ्घाटि रजेन ओकिण्णाऽति?

‘Evamāvuso’ti. ‘So tvaṁ, bhante, saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva addasa, na pana saddaṁ assosi; apisu³² te, bhante, saṅghāṭi rajena okiṇṇā’ti?

‘Yes, friend.’ ‘So, sir, while conscious and awake you neither saw nor heard a sound as five hundred carts passed by right next to you? Why sir, even your outer robe is covered with dust!’

‘एवमावुसोऽति।

‘Evamāvuso’ti.

‘Yes, friend.’

अथ खो, भन्ते, तस्स पुरिसस्स एतदहोसि: ‘अच्छरियं वत भो, अब्भुतं वत भो, सन्तेन वत भो पब्बजिता विहारेन विहरन्ति। यत्र हि नाम सञ्ञी समानो जागरो पञ्चमत्तानि सकटसतानि निस्साय निस्साय अतिक्कन्तानि नेव दक्खति, न पन सद्दं सोस्सतीऽति। आळारे कालामे उळारं पसादं पवेदेत्वा पक्कामी”ति।

Atha kho, bhante, tassa purisassa etadahosi: ‘acchariyaṁ vata bho, abbhutaṁ vata bho, santena vata bho pabbajitā vihārena viharanti. Yatra hi nāma saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva dakkhati, na pana saddaṁ sossatī’ti. Āḷāre kālāme uḷāraṁ pasādaṁ pavedetvā pakkāmī”ti.

Then that person thought: ‘Oh, how incredible, how amazing! Those who have gone forth remain in such peaceful meditations, in that, while conscious and awake he neither saw nor heard a sound as five hundred carts passed by right next to him.’ And after declaring his lofty confidence in Āḷāra Kālāma, he left.”

“तं किं मञ्ञसि, पुक्कुस, कतमं नु खो दुक्करतरं वा दुरभिसम्भवतरं वा—यो वा सञ्ञी समानो जागरो पञ्चमत्तानि सकटसतानि निस्साय निस्साय अतिक्कन्तानि नेव पस्सेय्य, न पन सद्दं सुणेय्य; यो वा सञ्ञी समानो जागरो देवे वस्सन्ते देवे गळगळायन्ते विज्जुल्लतासु निच्छरन्तीसु असनिया फलन्तिया नेव पस्सेय्य, न पन सद्दं सुणेय्या”ति?

“Taṁ kiṁ maññasi, pukkusa, katamaṁ nu kho dukkarataraṁ vā durabhisambhavataraṁ vā—yo vā saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva passeyya, na pana saddaṁ suṇeyya; yo vā saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu³³ niccharantīsu asaniyā phalantiyā neva passeyya, na pana saddaṁ suṇeyyā”ti?

“What do you think, Pukkusa? Which is harder and more challenging to do while conscious and awake: to neither see nor hear a sound as five hundred carts pass by right next to you? Or to neither see nor hear a sound as it’s raining and pouring, lightning’s flashing, and thunder’s cracking?”

“किञ्हि, भन्ते, करिस्सन्ति पञ्च वा सकटसतानि छ वा सकटसतानि सत्त वा सकटसतानि अट्ठ वा सकटसतानि नव वा सकटसतानि, सकटसहस्सं वा सकटसतसहस्सं वा। अथ खो एतदेव दुक्करतरञ्चेव दुरभिसम्भवतरञ्च यो सञ्ञी समानो जागरो देवे वस्सन्ते देवे गळगळायन्ते विज्जुल्लतासु निच्छरन्तीसु असनिया फलन्तिया नेव पस्सेय्य, न पन सद्दं सुणेय्या”ति।

“Kiñhi, bhante, karissanti pañca vā sakaṭasatāni cha vā sakaṭasatāni satta vā sakaṭasatāni aṭṭha vā sakaṭasatāni nava vā sakaṭasatāni, sakaṭasahassaṁ vā sakaṭasatasahassaṁ vā. Atha kho etadeva dukkaratarañceva durabhisambhavatarañca yo saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva passeyya, na pana saddaṁ suṇeyyā”ti.

“What do five hundred carts matter, or six hundred, or seven hundred, or eight hundred, or nine hundred, or a thousand, or even a hundred thousand carts? It’s far harder and more challenging to neither see nor hear a sound as it’s raining and pouring, lightning’s flashing, and thunder’s cracking!”

“एकमिदाहं, पुक्कुस, समयं आतुमायं विहरामि भुसागारे। तेन खो पन समयेन देवे वस्सन्ते देवे गळगळायन्ते विज्जुल्लतासु निच्छरन्तीसु असनिया फलन्तिया अविदूरे भुसागारस्स द्वे कस्सका भातरो हता चत्तारो च बलिबद्दा। अथ खो, पुक्कुस, आतुमाय महाजनकायो निक्खमित्वा येन ते द्वे कस्सका भातरो हता चत्तारो च बलिबद्दा तेनुपसङ्कमि।

“Ekamidāhaṁ, pukkusa, samayaṁ ātumāyaṁ viharāmi bhusāgāre. Tena kho pana samayena deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā avidūre bhusāgārassa dve kassakā bhātaro hatā cattāro ca balibaddā. Atha kho, pukkusa, ātumāya mahājanakāyo nikkhamitvā yena te dve kassakā bhātaro hatā cattāro ca balibaddā tenupasaṅkami.

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

तेन खो पनाहं, पुक्कुस, समयेन भुसागारा निक्खमित्वा भुसागारद्वारे अब्भोकासे चङ्कमामि। अथ खो, पुक्कुस, अञ्ञतरो पुरिसो तम्हा महाजनकाया येनाहं तेनुपसङ्कमि; उपसङ्कमित्वा मं अभिवादेत्वा एकमन्तं अट्ठासि। एकमन्तं ठितं खो अहं, पुक्कुस, तं पुरिसं एतदवोचं: ‘किं नु खो एसो, आवुसो, महाजनकायो सन्निपतितोऽति?

Tena kho panāhaṁ, pukkusa, samayena bhusāgārā nikkhamitvā bhusāgāradvāre abbhokāse caṅkamāmi. Atha kho, pukkusa, aññataro puriso tamhā mahājanakāyā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho ahaṁ, pukkusa, taṁ purisaṁ etadavocaṁ: ‘kiṁ nu kho eso, āvuso, mahājanakāyo sannipatito’ti?

Now at that time I came out of the threshing-hut and was walking mindfully in the open near the door of the hut. Then having left that crowd, a certain person approached me, bowed, and stood to one side. I said to them, ‘Why, friend, has this crowd gathered?’

‘इदानि, भन्ते, देवे वस्सन्ते देवे गळगळायन्ते विज्जुल्लतासु निच्छरन्तीसु असनिया फलन्तिया द्वे कस्सका भातरो हता चत्तारो च बलिबद्दा। एत्थेसो महाजनकायो सन्निपतितो। त्वं पन, भन्ते, क्व अहोसीऽति?

‘Idāni, bhante, deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā dve kassakā bhātaro hatā cattāro ca balibaddā. Ettheso mahājanakāyo sannipatito. Tvaṁ pana, bhante, kva³⁴ ahosī’ti?

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

‘इधेव खो अहं, आवुसो, अहोसिन्ऽति।

‘Idheva kho ahaṁ, āvuso, ahosin’ti.

‘I was right here, friend.’

‘किं पन, भन्ते, अद्दसाऽति?

‘Kiṁ pana, bhante, addasā’ti?

‘But sir, did you see?’

‘न खो अहं, आवुसो, अद्दसन्ऽति।

‘Na kho ahaṁ, āvuso, addasan’ti.

‘No, friend, I didn’t see anything.’

‘किं पन, भन्ते, सद्दं अस्सोसीऽति?

‘Kiṁ pana, bhante, saddaṁ assosī’ti?

‘But sir, didn’t you hear a sound?’

‘न खो अहं, आवुसो, सद्दं अस्सोसिन्ऽति।

‘Na kho ahaṁ, āvuso, saddaṁ assosin’ti.

‘No, friend, I didn’t hear a sound.’

‘किं पन, भन्ते, सुत्तो अहोसीऽति?

‘Kiṁ pana, bhante, sutto ahosī’ti?

‘But sir, were you asleep?’

‘न खो अहं, आवुसो, सुत्तो अहोसिन्ऽति।

‘Na kho ahaṁ, āvuso, sutto ahosin’ti.

‘No, friend, I wasn’t asleep.’

‘किं पन, भन्ते, सञ्ञी अहोसीऽति?

‘Kiṁ pana, bhante, saññī ahosī’ti?

‘But sir, were you conscious?’

‘एवमावुसोऽति।

‘Evamāvuso’ti.

‘Yes, friend.’

‘सो त्वं, भन्ते, सञ्ञी समानो जागरो देवे वस्सन्ते देवे गळगळायन्ते विज्जुल्लतासु निच्छरन्तीसु असनिया फलन्तिया नेव अद्दस, न पन सद्दं अस्सोसीऽति?

‘So tvaṁ, bhante, saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva addasa, na pana saddaṁ assosī’ti?

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

‘एवमावुसोऽति।

‘Evamāvuso’ti.

‘Yes, friend.’

अथ खो, पुक्कुस, तस्स पुरिसस्स एतदहोसि: ‘अच्छरियं वत भो, अब्भुतं वत भो, सन्तेन वत भो पब्बजिता विहारेन विहरन्ति। यत्र हि नाम सञ्ञी समानो जागरो देवे वस्सन्ते देवे गळगळायन्ते विज्जुल्लतासु निच्छरन्तीसु असनिया फलन्तिया नेव दक्खति, न पन सद्दं सोस्सतीऽति। मयि उळारं पसादं पवेदेत्वा मं अभिवादेत्वा पदक्खिणं कत्वा पक्कामी”ति।

Atha kho, pukkusa, tassa purisassa etadahosi: ‘acchariyaṁ vata bho, abbhutaṁ vata bho, santena vata bho pabbajitā vihārena viharanti. Yatra hi nāma saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva dakkhati, na pana saddaṁ sossatī’ti. Mayi uḷāraṁ pasādaṁ pavedetvā maṁ abhivādetvā padakkhiṇaṁ katvā pakkāmī”ti.

Then that person thought: ‘Oh, how incredible, how amazing! Those who have gone forth remain in such peaceful meditations, in that, while conscious and awake he neither saw nor heard a sound as it was raining and pouring, lightning was flashing, and thunder was cracking.’ And after declaring their lofty confidence in me, they bowed and respectfully circled me, keeping me on their right, before leaving.”

एवं वुत्ते, पुक्कुसो मल्लपुत्तो भगवन्तं एतदवोच: “एसाहं, भन्ते, यो मे आळारे कालामे पसादो तं महावाते वा ओफुणामि सीघसोताय वा नदिया पवाहेमि। अभिक्कन्तं, भन्ते, अभिक्कन्तं, भन्ते। सेय्यथापि, भन्ते, निक्कुज्जितं वा उक्कुज्जेय्य, पटिच्छन्नं वा विवरेय्य, मूळ्हस्स वा मग्गं आचिक्खेय्य, अन्धकारे वा तेलपज्जोतं धारेय्य: ‘चक्खुमन्तो रूपानि दक्खन्तीऽति; एवमेवं भगवता अनेकपरियायेन धम्मो पकासितो। एसाहं, भन्ते, भगवन्तं सरणं गच्छामि धम्मञ्च भिक्खुसङ्घञ्च। उपासकं मं भगवा धारेतु अज्जतग्गे पाणुपेतं सरणं गतन्”ति।

Evaṁ vutte, pukkuso mallaputto bhagavantaṁ etadavoca: “esāhaṁ, bhante, yo me āḷāre kālāme pasādo taṁ mahāvāte vā ophuṇāmi sīghasotāya³⁵ vā nadiyā pavāhemi. Abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

When he said this, Pukkusa said to him, “Any confidence I had in Āḷāra Kālāma I sweep away as in a strong wind, or float away as down a swift stream. Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the bhikkhu Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

अथ खो पुक्कुसो मल्लपुत्तो अञ्ञतरं पुरिसं आमन्तेसि: “इङ्घ मे त्वं, भणे, सिङ्गीवण्णं युगमट्ठं धारणीयं आहरा”ति।

Atha kho pukkuso mallaputto aññataraṁ purisaṁ āmantesi: “iṅgha me tvaṁ, bhaṇe, siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ āharā”ti.

Then Pukkusa addressed a certain man, “Please, my man, fetch a pair of ready to wear garments the color of rose-gold.”

“एवं, भन्ते”ति खो सो पुरिसो पुक्कुसस्स मल्लपुत्तस्स पटिस्सुत्वा तं सिङ्गीवण्णं युगमट्ठं धारणीयं आहरि। अथ खो पुक्कुसो मल्लपुत्तो तं सिङ्गीवण्णं युगमट्ठं धारणीयं भगवतो उपनामेसि: “इदं, भन्ते, सिङ्गीवण्णं युगमट्ठं धारणीयं, तं मे भगवा पटिग्गण्हातु अनुकम्पं उपादाया”ति।

“Evaṁ, bhante”ti kho so puriso pukkusassa mallaputtassa paṭissutvā taṁ siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ āhari. Atha kho pukkuso mallaputto taṁ siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ bhagavato upanāmesi: “idaṁ, bhante, siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ, taṁ me bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti.

“Yes, sir,” replied that man, and did as he was asked. Then Pukkusa brought the garments to the Buddha, “Sir, please accept this pair of ready to wear garments the color of rose-gold from me out of compassion.”

“तेन हि, पुक्कुस, एकेन मं अच्छादेहि, एकेन आनन्दन्”ति।

“Tena hi, pukkusa, ekena maṁ acchādehi, ekena ānandan”ti.

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

“एवं, भन्ते”ति खो पुक्कुसो मल्लपुत्तो भगवतो पटिस्सुत्वा एकेन भगवन्तं अच्छादेति, एकेन आयस्मन्तं आनन्दं।

“Evaṁ, bhante”ti kho pukkuso mallaputto bhagavato paṭissutvā ekena bhagavantaṁ acchādeti, ekena āyasmantaṁ ānandaṁ.

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

अथ खो भगवा पुक्कुसं मल्लपुत्तं धम्मिया कथाय सन्दस्सेसि समादपेसि समुत्तेजेसि सम्पहंसेसि। अथ खो पुक्कुसो मल्लपुत्तो भगवता धम्मिया कथाय सन्दस्सितो समादपितो समुत्तेजितो सम्पहंसितो उट्ठायासना भगवन्तं अभिवादेत्वा पदक्खिणं कत्वा पक्कामि।

Atha kho bhagavā pukkusaṁ mallaputtaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho pukkuso mallaputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Then the Buddha educated, encouraged, fired up, and inspired Pukkusa the Malla with a Dhamma talk, after which he got up from his seat, bowed, and respectfully circled the Buddha before leaving.

अथ खो आयस्मा आनन्दो अचिरपक्कन्ते पुक्कुसे मल्लपुत्ते तं सिङ्गीवण्णं युगमट्ठं धारणीयं भगवतो कायं उपनामेसि। तं भगवतो कायं उपनामितं हतच्चिकं विय खायति। अथ खो आयस्मा आनन्दो भगवन्तं एतदवोच: “अच्छरियं, भन्ते, अब्भुतं, भन्ते, याव परिसुद्धो, भन्ते, तथागतस्स छविवण्णो परियोदातो। इदं, भन्ते, सिङ्गीवण्णं युगमट्ठं धारणीयं भगवतो कायं उपनामितं हतच्चिकं विय खायती”ति।

Atha kho āyasmā ānando acirapakkante pukkuse mallaputte taṁ siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ bhagavato kāyaṁ upanāmesi. Taṁ bhagavato kāyaṁ upanāmitaṁ hataccikaṁ viya³⁶ khāyati. Atha kho āyasmā ānando bhagavantaṁ etadavoca: “acchariyaṁ, bhante, abbhutaṁ, bhante, yāva parisuddho, bhante, tathāgatassa chavivaṇṇo pariyodāto. Idaṁ, bhante, siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ bhagavato kāyaṁ upanāmitaṁ hataccikaṁ viya khāyatī”ti.

Then, not long after Pukkusa had left, Ānanda placed the pair of garments the color of rose-gold by the Buddha’s body. But when placed by the Buddha’s body they seemed to lose their shine. Then Ānanda said to the Buddha, “It’s incredible, sir, it’s amazing, how pure and bright is the color of the Realized One’s skin. When this pair of ready to wear garments the color of rose-gold is placed by the Buddha’s body they seem to lose their lustre.”

“एवमेतं, आनन्द, एवमेतं, आनन्द, द्वीसु कालेसु अतिविय तथागतस्स कायो परिसुद्धो होति छविवण्णो परियोदातो। कतमेसु द्वीसु? यञ्च, आनन्द, रत्तिं तथागतो अनुत्तरं सम्मासम्बोधिं अभिसम्बुज्झति, यञ्च रत्तिं अनुपादिसेसाय निब्बानधातुया परिनिब्बायति। इमेसु खो, आनन्द, द्वीसु कालेसु अतिविय तथागतस्स कायो परिसुद्धो होति छविवण्णो परियोदातो।

“Evametaṁ, ānanda, evametaṁ, ānanda, dvīsu kālesu ativiya tathāgatassa kāyo parisuddho hoti chavivaṇṇo pariyodāto. Katamesu dvīsu? Yañca, ānanda, rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati. Imesu kho, ānanda, dvīsu kālesu ativiya tathāgatassa kāyo parisuddho hoti chavivaṇṇo pariyodāto.

“That’s so true, Ānanda, that’s so true! There are two times when the color of the Realized One’s skin becomes extra pure and bright. What two? The night when a Realized One understands the supreme perfect awakening; and the night he becomes fully extinguished in the element of Nibbana with nothing left over. These are the are two times when the color of the Realized One’s skin becomes extra pure and bright.

अज्ज खो पनानन्द, रत्तिया पच्छिमे यामे कुसिनारायं उपवत्तने मल्लानं सालवने अन्तरेन यमकसालानं तथागतस्स परिनिब्बानं भविस्सति। आयामानन्द, येन ककुधा नदी तेनुपसङ्कमिस्सामा”ति।

Ajja kho panānanda, rattiyā pacchime yāme kusinārāyaṁ upavattane mallānaṁ sālavane antarena³⁷ yamakasālānaṁ tathāgatassa parinibbānaṁ bhavissati. Āyāmānanda, yena kakudhā nadī tenupasaṅkamissāmā”ti.

Today, Ānanda, in the last watch of the night, between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā, shall be the Realized One’s full Nibbana. Come, Ānanda, let’s go to the Kakutthā River.”

“एवं, भन्ते”ति खो आयस्मा आनन्दो भगवतो पच्चस्सोसि।

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.

“Yes, sir,” Ānanda replied.

सिङ्गीवण्णं युगमट्ठं, पुक्कुसो अभिहारयि; तेन अच्छादितो सत्था, हेमवण्णो असोभथाति।

Siṅgīvaṇṇaṁ yugamaṭṭhaṁ, pukkuso abhihārayi; Tena acchādito satthā, hemavaṇṇo asobhathāti.

A pair of garments the color of rose-gold was presented by Pukkusa; when the teacher was clothed with them, his golden skin glowed bright.

(…)

अथ खो भगवा महता भिक्खुसङ्घेन सद्धिं येन ककुधा नदी तेनुपसङ्कमि; उपसङ्कमित्वा ककुधं नदिं अज्झोगाहेत्वा न्हत्वा च पिवित्वा च पच्चुत्तरित्वा येन अम्बवनं तेनुपसङ्कमि। उपसङ्कमित्वा आयस्मन्तं चुन्दकं आमन्तेसि: “इङ्घ मे त्वं, चुन्दक, चतुग्गुणं सङ्घाटिं पञ्ञपेहि, किलन्तोस्मि, चुन्दक, निपज्जिस्सामी”ति।

Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena kakudhā nadī tenupasaṅkami; upasaṅkamitvā kakudhaṁ nadiṁ ajjhogāhetvā nhatvā ca pivitvā ca paccuttaritvā yena ambavanaṁ tenupasaṅkami. Upasaṅkamitvā āyasmantaṁ cundakaṁ āmantesi: “iṅgha me tvaṁ, cundaka, catugguṇaṁ saṅghāṭiṁ paññapehi, kilantosmi, cundaka, nipajjissāmī”ti.

Then the Buddha together with a large Saṅgha of bhikkhus went to the Kakutthā River. He plunged into the river and bathed and drank. And when he had emerged, he went to the mango grove, where he addressed Venerable Cundaka, “Please, Cundaka, fold my outer robe in four and spread it out for me. I am tired and will lie down.”

“एवं, भन्ते”ति खो आयस्मा चुन्दको भगवतो पटिस्सुत्वा चतुग्गुणं सङ्घाटिं पञ्ञपेसि। अथ खो भगवा दक्खिणेन पस्सेन सीहसेय्यं कप्पेसि पादे पादं अच्चाधाय सतो सम्पजानो उट्ठानसञ्ञं मनसिकरित्वा। आयस्मा पन चुन्दको तत्थेव भगवतो पुरतो निसीदि।

“Evaṁ, bhante”ti kho āyasmā cundako bhagavato paṭissutvā catugguṇaṁ saṅghāṭiṁ paññapesi. Atha kho bhagavā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasikaritvā. Āyasmā pana cundako tattheva bhagavato purato nisīdi.

“Yes, sir,” replied Cundaka, and did as he was asked. And then the Buddha laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. But Cundaka sat down right there in front of the Buddha.

गन्त्वान बुद्धो नदिकं ककुधं, अच्छोदकं सातुदकं विप्पसन्नं; ओगाहि सत्था अकिलन्तरूपो, तथागतो अप्पटिमो च लोके।

Gantvāna buddho nadikaṁ kakudhaṁ, Acchodakaṁ sātudakaṁ vippasannaṁ; Ogāhi satthā akilantarūpo, Tathāgato appaṭimo ca³⁸ loke.

Having gone to Kakutthā Creek, whose water was transparent, sweet, and clear, the Teacher, being tired, plunged in, the Realized One, without compare in the world.

न्हत्वा च पिवित्वा चुदतारि सत्था, पुरक्खतो भिक्खुगणस्स मज्झे; वत्ता पवत्ता भगवा इध धम्मे, उपागमि अम्बवनं महेसि।

Nhatvā ca pivitvā cudatāri satthā, Purakkhato bhikkhugaṇassa majjhe; Vattā³⁹ pavattā bhagavā idha dhamme, Upāgami ambavanaṁ mahesi.

And after bathing and drinking the Teacher emerged. Before the group of bhikkhus, in the middle, the Buddha, the Teacher who rolled forth the present dispensation, the great seer went to the mango grove.

आमन्तयि चुन्दकं नाम भिक्खुं, चतुग्गुणं सन्थर मे निपज्जं; सो चोदितो भावितत्तेन चुन्दो, चतुग्गुणं सन्थरि खिप्पमेव; निपज्जि सत्था अकिलन्तरूपो, चुन्दोपि तत्थ पमुखे निसीदीति।

Āmantayi cundakaṁ nāma bhikkhuṁ, Catugguṇaṁ santhara me nipajjaṁ; So codito bhāvitattena cundo, Catugguṇaṁ santhari khippameva; Nipajji satthā akilantarūpo, Cundopi tattha pamukhe⁴⁰ nisīdīti.

He addressed the bhikkhu named Cundaka: “Spread out my folded robe so I can lie down.” The evolved one urged Cunda, who quickly spread the folded robe. The Teacher lay down so tired, while Cunda sat there before him.

अथ खो भगवा आयस्मन्तं आनन्दं आमन्तेसि:

Atha kho⁴¹ bhagavā āyasmantaṁ ānandaṁ āmantesi:

Then the Buddha said to Venerable Ānanda:

“सिया खो पनानन्द, चुन्दस्स कम्मारपुत्तस्स कोचि विप्पटिसारं उप्पादेय्य: ‘तस्स ते, आवुसो चुन्द, अलाभा तस्स ते दुल्लद्धं, यस्स ते तथागतो पच्छिमं पिण्डपातं परिभुञ्जित्वा परिनिब्बुतोऽति। चुन्दस्स, आनन्द, कम्मारपुत्तस्स एवं विप्पटिसारो पटिविनेतब्बो: ‘तस्स ते, आवुसो चुन्द, लाभा तस्स ते सुलद्धं, यस्स ते तथागतो पच्छिमं पिण्डपातं परिभुञ्जित्वा परिनिब्बुतो। सम्मुखा मेतं, आवुसो चुन्द, भगवतो सुतं सम्मुखा पटिग्गहितं:

“siyā kho panānanda, cundassa kammāraputtassa koci vippaṭisāraṁ uppādeyya: ‘tassa te, āvuso cunda, alābhā tassa te dulladdhaṁ, yassa te tathāgato pacchimaṁ piṇḍapātaṁ paribhuñjitvā parinibbuto’ti. Cundassa, ānanda, kammāraputtassa evaṁ vippaṭisāro paṭivinetabbo: ‘tassa te, āvuso cunda, lābhā tassa te suladdhaṁ, yassa te tathāgato pacchimaṁ piṇḍapātaṁ paribhuñjitvā parinibbuto. Sammukhā metaṁ, āvuso cunda, bhagavato sutaṁ sammukhā paṭiggahitaṁ:

“Now it may happen, Ānanda, that someone may give rise to regret in Cunda the smith: ‘It’s your loss, friend Cunda, it’s your misfortune, in that the Realized One became fully extinguished after eating his last almsmeal from you.’ You should dispel remorse in Cunda the smith like this: ‘You’re fortunate, friend Cunda, you’re so very fortunate, in that the Realized One became fully extinguished after eating his last almsmeal from you. I have heard and learned this in the presence of the Buddha.

द्वेमे पिण्डपाता समसमफला समविपाका, अतिविय अञ्ञेहि पिण्डपातेहि महप्फलतरा च महानिसंसतरा च। कतमे द्वे? यञ्च पिण्डपातं परिभुञ्जित्वा तथागतो अनुत्तरं सम्मासम्बोधिं अभिसम्बुज्झति, यञ्च पिण्डपातं परिभुञ्जित्वा तथागतो अनुपादिसेसाय निब्बानधातुया परिनिब्बायति। इमे द्वे पिण्डपाता समसमफला समविपाका, अतिविय अञ्ञेहि पिण्डपातेहि महप्फलतरा च महानिसंसतरा च।

dveme piṇḍapātā samasamaphalā⁴² samavipākā, ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṁsatarā ca. Katame dve? Yañca piṇḍapātaṁ paribhuñjitvā tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca piṇḍapātaṁ paribhuñjitvā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati. Ime dve piṇḍapātā samasamaphalā samavipākā, ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṁsatarā ca.

There are two almsmeal offerings that have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings. What two? The almsmeal after eating which a Realized One understands the supreme perfect awakening; and the almsmeal after eating which he becomes fully extinguished in the element of Nibbana with nothing left over. These two almsmeal offerings have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings.

आयुसंवत्तनिकं आयस्मता चुन्देन कम्मारपुत्तेन कम्मं उपचितं, वण्णसंवत्तनिकं आयस्मता चुन्देन कम्मारपुत्तेन कम्मं उपचितं, सुखसंवत्तनिकं आयस्मता चुन्देन कम्मारपुत्तेन कम्मं उपचितं, यससंवत्तनिकं आयस्मता चुन्देन कम्मारपुत्तेन कम्मं उपचितं, सग्गसंवत्तनिकं आयस्मता चुन्देन कम्मारपुत्तेन कम्मं उपचितं, आधिपतेय्यसंवत्तनिकं आयस्मता चुन्देन कम्मारपुत्तेन कम्मं उपचितन्ऽति। चुन्दस्स, आनन्द, कम्मारपुत्तस्स एवं विप्पटिसारो पटिविनेतब्बो”ति।

Āyusaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, vaṇṇasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, sukhasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, yasasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, saggasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, ādhipateyyasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitan’ti. Cundassa, ānanda, kammāraputtassa evaṁ vippaṭisāro paṭivinetabbo”ti.

You’ve accumulated a deed that leads to long life, beauty, happiness, fame, heaven, and sovereignty.’ That’s how you should dispel remorse in Cunda the smith.”

अथ खो भगवा एतमत्थं विदित्वा तायं वेलायं इमं उदानं उदानेसि:

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

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

“ददतो पुञ्ञं पवड्ढति, संयमतो वेरं न चीयति; कुसलो च जहाति पापकं, रागदोसमोहक्खया सनिब्बुतो”ति।

“Dadato puññaṁ pavaḍḍhati, Saṁyamato veraṁ na cīyati; Kusalo ca jahāti pāpakaṁ, Rāgadosamohakkhayā sanibbuto”ti.

“A giver’s merit grows; enmity doesn’t build up when you have self-control. A skillful person gives up bad things—with the end of greed, hate, and delusion, they’re extinguished.”

चतुत्थो भाणवारो।

Catuttho bhāṇavāro.

The fourth recitation section.

२६। यमकसाला

26. Yamakasālā

26. The Pair of Sal Trees

अथ खो भगवा आयस्मन्तं आनन्दं आमन्तेसि: “आयामानन्द, येन हिरञ्ञवतिया नदिया पारिमं तीरं, येन कुसिनारा उपवत्तनं मल्लानं सालवनं तेनुपसङ्कमिस्सामा”ति।

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “āyāmānanda, yena hiraññavatiyā nadiyā pārimaṁ tīraṁ, yena kusinārā upavattanaṁ mallānaṁ sālavanaṁ tenupasaṅkamissāmā”ti.

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

“एवं, भन्ते”ति खो आयस्मा आनन्दो भगवतो पच्चस्सोसि। अथ खो भगवा महता भिक्खुसङ्घेन सद्धिं येन हिरञ्ञवतिया नदिया पारिमं तीरं, येन कुसिनारा उपवत्तनं मल्लानं सालवनं तेनुपसङ्कमि। उपसङ्कमित्वा आयस्मन्तं आनन्दं आमन्तेसि: “इङ्घ मे त्वं, आनन्द, अन्तरेन यमकसालानं उत्तरसीसकं मञ्चकं पञ्ञपेहि, किलन्तोस्मि, आनन्द, निपज्जिस्सामी”ति।

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena hiraññavatiyā nadiyā pārimaṁ tīraṁ, yena kusinārā upavattanaṁ mallānaṁ sālavanaṁ tenupasaṅkami. upasaṅkamitvā āyasmantaṁ ānandaṁ āmantesi: “iṅgha me tvaṁ, ānanda, antarena yamakasālānaṁ uttarasīsakaṁ mañcakaṁ paññapehi, kilantosmi, ānanda, nipajjissāmī”ti.

“Yes, sir,” Ānanda replied. And that’s where they went. Then the Buddha addressed Ānanda, “Please, Ānanda, set up a cot for me between the twin sal trees, with my head to the north. I am tired and will lie down.”

“एवं, भन्ते”ति खो आयस्मा आनन्दो भगवतो पटिस्सुत्वा अन्तरेन यमकसालानं उत्तरसीसकं मञ्चकं पञ्ञपेसि। अथ खो भगवा दक्खिणेन पस्सेन सीहसेय्यं कप्पेसि पादे पादं अच्चाधाय सतो सम्पजानो।

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā antarena yamakasālānaṁ uttarasīsakaṁ mañcakaṁ paññapesi. Atha kho bhagavā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya sato sampajāno.

“Yes, sir,” replied Ānanda, and did as he was asked. And then the Buddha laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware.

तेन खो पन समयेन यमकसाला सब्बफालिफुल्ला होन्ति अकालपुप्फेहि। ते तथागतस्स सरीरं ओकिरन्ति अज्झोकिरन्ति अभिप्पकिरन्ति तथागतस्स पूजाय। दिब्बानिपि मन्दारवपुप्फानि अन्तलिक्खा पपतन्ति, तानि तथागतस्स सरीरं ओकिरन्ति अज्झोकिरन्ति अभिप्पकिरन्ति तथागतस्स पूजाय। दिब्बानिपि चन्दनचुण्णानि अन्तलिक्खा पपतन्ति, तानि तथागतस्स सरीरं ओकिरन्ति अज्झोकिरन्ति अभिप्पकिरन्ति तथागतस्स पूजाय। दिब्बानिपि तूरियानि अन्तलिक्खे वज्जन्ति तथागतस्स पूजाय। दिब्बानिपि सङ्गीतानि अन्तलिक्खे वत्तन्ति तथागतस्स पूजाय।

Tena kho pana samayena yamakasālā sabbaphāliphullā honti akālapupphehi. Te tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.

Now at that time the twin sal trees were in full blossom with flowers out of season. They sprinkled and bestrewed the Realized One’s body in honor of the Realized One. And the flowers of the heavenly Flame Tree fell from the sky, and they too sprinkled and bestrewed the Realized One’s body in honor of the Realized One. And heavenly sandalwood powder fell from the sky, and it too sprinkled and bestrewed the Realized One’s body in honor of the Realized One. And heavenly music played in the sky in honor of the Realized One. And heavenly choirs sang in the sky in honor of the Realized One.

अथ खो भगवा आयस्मन्तं आनन्दं आमन्तेसि: “सब्बफालिफुल्ला खो, आनन्द, यमकसाला अकालपुप्फेहि। ते तथागतस्स सरीरं ओकिरन्ति अज्झोकिरन्ति अभिप्पकिरन्ति तथागतस्स पूजाय। दिब्बानिपि मन्दारवपुप्फानि अन्तलिक्खा पपतन्ति, तानि तथागतस्स सरीरं ओकिरन्ति अज्झोकिरन्ति अभिप्पकिरन्ति तथागतस्स पूजाय। दिब्बानिपि चन्दनचुण्णानि अन्तलिक्खा पपतन्ति, तानि तथागतस्स सरीरं ओकिरन्ति अज्झोकिरन्ति अभिप्पकिरन्ति तथागतस्स पूजाय। दिब्बानिपि तूरियानि अन्तलिक्खे वज्जन्ति तथागतस्स पूजाय। दिब्बानिपि सङ्गीतानि अन्तलिक्खे वत्तन्ति तथागतस्स पूजाय। न खो, आनन्द, एत्तावता तथागतो सक्कतो वा होति गरुकतो वा मानितो वा पूजितो वा अपचितो वा। यो खो, आनन्द, भिक्खु वा भिक्खुनी वा उपासको वा उपासिका वा धम्मानुधम्मप्पटिपन्नो विहरति सामीचिप्पटिपन्नो अनुधम्मचारी, सो तथागतं सक्करोति गरुं करोति मानेति पूजेति अपचियति, परमाय पूजाय। तस्मातिहानन्द, धम्मानुधम्मप्पटिपन्ना विहरिस्साम सामीचिप्पटिपन्ना अनुधम्मचारिनोति। एवञ्हि वो, आनन्द, सिक्खितब्बन्”ति।

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “sabbaphāliphullā kho, ānanda, yamakasālā akālapupphehi. Te tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya. Na kho, ānanda, ettāvatā tathāgato sakkato vā hoti garukato vā mānito vā pūjito vā apacito vā. Yo kho, ānanda, bhikkhu vā bhikkhunī vā upāsako vā upāsikā vā dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, so tathāgataṁ sakkaroti garuṁ karoti māneti pūjeti apaciyati, paramāya pūjāya. Tasmātihānanda, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārinoti. Evañhi vo, ānanda, sikkhitabban”ti.

Then the Buddha pointed out to Ānanda what was happening, adding: “That’s not the full extent of how the Realized One is honored, respected, revered, venerated, and esteemed. Any monk or nun or male or female lay follower who practices in line with the teachings, practicing properly, living in line with the teachings—they honor, respect, revere, venerate, and esteem the Realized One with the highest honor. So Ānanda, you should train like this: ‘We shall practice in line with the teachings, practicing properly, living in line with the teaching.’”

२७। उपवाणत्थेर

27. Upavāṇatthera

27. The Monk Upavāna

तेन खो पन समयेन आयस्मा उपवाणो भगवतो पुरतो ठितो होति भगवन्तं बीजयमानो। अथ खो भगवा आयस्मन्तं उपवाणं अपसारेसि: “अपेहि, भिक्खु, मा मे पुरतो अट्ठासी”ति।

Tena kho pana samayena āyasmā upavāṇo bhagavato purato ṭhito hoti bhagavantaṁ bījayamāno. Atha kho bhagavā āyasmantaṁ upavāṇaṁ apasāresi: “apehi, bhikkhu, mā me purato aṭṭhāsī”ti.

Now at that time Venerable Upavāna was standing in front of the Buddha fanning him. Then the Buddha made him move, “Move over, bhikkhu, don’t stand in front of me.”

अथ खो आयस्मतो आनन्दस्स एतदहोसि: “अयं खो आयस्मा उपवाणो दीघरत्तं भगवतो उपट्ठाको सन्तिकावचरो समीपचारी। अथ च पन भगवा पच्छिमे काले आयस्मन्तं उपवाणं अपसारेति: ‘अपेहि, भिक्खु, मा मे पुरतो अट्ठासीऽति। को नु खो हेतु, को पच्चयो, यं भगवा आयस्मन्तं उपवाणं अपसारेति: ‘अपेहि, भिक्खु, मा मे पुरतो अट्ठासीऽ”ति?

Atha kho āyasmato ānandassa etadahosi: “ayaṁ kho āyasmā upavāṇo dīgharattaṁ bhagavato upaṭṭhāko santikāvacaro samīpacārī. Atha ca pana bhagavā pacchime kāle āyasmantaṁ upavāṇaṁ apasāreti: ‘apehi, bhikkhu, mā me purato aṭṭhāsī’ti. Ko nu kho hetu, ko paccayo, yaṁ bhagavā āyasmantaṁ upavāṇaṁ apasāreti: ‘apehi, bhikkhu, mā me purato aṭṭhāsī’”ti?

Ānanda thought, “This Venerable Upavāna has been the Buddha’s attendant for a long time, close to him, living in his presence. Yet in his final hour the Buddha makes him move, saying: ‘Move over, bhikkhu, don’t stand in front of me.’ What is the cause, what is the reason for this?”

अथ खो आयस्मा आनन्दो भगवन्तं एतदवोच: “अयं, भन्ते, आयस्मा उपवाणो दीघरत्तं भगवतो उपट्ठाको सन्तिकावचरो समीपचारी। अथ च पन भगवा पच्छिमे काले आयस्मन्तं उपवाणं अपसारेति: ‘अपेहि, भिक्खु, मा मे पुरतो अट्ठासीऽति। को नु खो, भन्ते, हेतु, को पच्चयो, यं भगवा आयस्मन्तं उपवाणं अपसारेति: ‘अपेहि, भिक्खु, मा मे पुरतो अट्ठासीऽ”ति?

Atha kho āyasmā ānando bhagavantaṁ etadavoca: “ayaṁ, bhante, āyasmā upavāṇo dīgharattaṁ bhagavato upaṭṭhāko santikāvacaro samīpacārī. Atha ca pana bhagavā pacchime kāle āyasmantaṁ upavāṇaṁ apasāreti: ‘apehi, bhikkhu, mā me purato aṭṭhāsī’ti. Ko nu kho, bhante, hetu, ko paccayo, yaṁ bhagavā āyasmantaṁ upavāṇaṁ apasāreti: ‘apehi, bhikkhu, mā me purato aṭṭhāsī’”ti?

Then Ānanda said to the Buddha, “This Venerable Upavāna has been the Buddha’s attendant for a long time, close to him, living in his presence. Yet in his final hour the Buddha makes him move, saying: ‘Move over, bhikkhu, don’t stand in front of me.’ What is the cause, sir, what is the reason for this?”

“येभुय्येन, आनन्द, दससु लोकधातूसु देवता सन्निपतिता तथागतं दस्सनाय। यावता, आनन्द, कुसिनारा उपवत्तनं मल्लानं सालवनं समन्ततो द्वादस योजनानि, नत्थि सो पदेसो वालग्गकोटिनित्तुदनमत्तोपि महेसक्खाहि देवताहि अप्फुटो। देवता, आनन्द, उज्झायन्ति: ‘दूरा च वतम्ह आगता तथागतं दस्सनाय। कदाचि करहचि तथागता लोके उप्पज्जन्ति अरहन्तो सम्मासम्बुद्धा। अज्जेव रत्तिया पच्छिमे यामे तथागतस्स परिनिब्बानं भविस्सति। अयञ्च महेसक्खो भिक्खु भगवतो पुरतो ठितो ओवारेन्तो, न मयं लभाम पच्छिमे काले तथागतं दस्सनायाऽ”ति।

“Yebhuyyena, ānanda, dasasu lokadhātūsu devatā sannipatitā tathāgataṁ dassanāya. Yāvatā, ānanda, kusinārā upavattanaṁ mallānaṁ sālavanaṁ samantato dvādasa yojanāni, natthi so padeso vālaggakoṭinittudanamattopi mahesakkhāhi devatāhi apphuṭo. Devatā, ānanda, ujjhāyanti: ‘dūrā ca vatamha āgatā tathāgataṁ dassanāya. Kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā. Ajjeva rattiyā pacchime yāme tathāgatassa parinibbānaṁ bhavissati. Ayañca mahesakkho bhikkhu bhagavato purato ṭhito ovārento, na mayaṁ labhāma pacchime kāle tathāgataṁ dassanāyā’”ti.

“Most of the deities from ten solar systems have gathered to see the Realized One. For twelve leagues all around this sal grove there’s no spot, not even a fraction of a hair’s tip, that’s not crowded full of illustrious deities. The deities are complaining: ‘We’ve come such a long way to see the Realized One! Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas. This very day, in the last watch of the night, the Realized One will become fully extinguished. And this illustrious bhikkhu is standing in front of the Buddha blocking the view. We won’t get to see the Realized One in his final hour!’”

“कथंभूता पन, भन्ते, भगवा देवता मनसिकरोती”ति?

“Kathaṁbhūtā pana, bhante, bhagavā devatā manasikarotī”ti?

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

“सन्तानन्द, देवता आकासे पथवीसञ्ञिनियो केसे पकिरिय कन्दन्ति, बाहा पग्गय्ह कन्दन्ति, छिन्नपातं पपतन्ति, आवट्टन्ति, विवट्टन्ति: ‘अतिखिप्पं भगवा परिनिब्बायिस्सति, अतिखिप्पं सुगतो परिनिब्बायिस्सति, अतिखिप्पं चक्खुं लोके अन्तरधायिस्सतीऽति।

“Santānanda, devatā ākāse pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti: ‘atikhippaṁ bhagavā parinibbāyissati, atikhippaṁ sugato parinibbāyissati, atikhippaṁ cakkhuṁ⁴³ loke antaradhāyissatī’ti.

“There are, Ānanda, deities—both in the sky and on the earth—who are percipient of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting: ‘Too soon the Blessed One will become fully extinguished! Too soon the Holy One will become fully extinguished! Too soon the Eye of the World will vanish!’

सन्तानन्द, देवता पथवियं पथवीसञ्ञिनियो केसे पकिरिय कन्दन्ति, बाहा पग्गय्ह कन्दन्ति, छिन्नपातं पपतन्ति, आवट्टन्ति, विवट्टन्ति: ‘अतिखिप्पं भगवा परिनिब्बायिस्सति, अतिखिप्पं सुगतो परिनिब्बायिस्सति, अतिखिप्पं चक्खुं लोके अन्तरधायिस्सतीऽति।

Santānanda, devatā pathaviyaṁ pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti: ‘atikhippaṁ bhagavā parinibbāyissati, atikhippaṁ sugato parinibbāyissati, atikhippaṁ cakkhuṁ loke antaradhāyissatī’ti.

या पन ता देवता वीतरागा, ता सता सम्पजाना अधिवासेन्ति: ‘अनिच्चा सङ्खारा, तं कुतेत्थ लब्भाऽ”ति।

Yā pana tā devatā vītarāgā, tā satā sampajānā adhivāsenti: ‘aniccā saṅkhārā, taṁ kutettha labbhā’”ti.

But the deities who are free of desire endure, mindful and aware, thinking: ‘Conditions are impermanent. How could it possibly be otherwise?’”

२८। चतुसंवेजनीयठान

28. Catusaṁvejanīyaṭhāna

28. The Four Inspiring Places

“पुब्बे, भन्ते, दिसासु वस्संवुट्ठा भिक्खू आगच्छन्ति तथागतं दस्सनाय। ते मयं लभाम मनोभावनीये भिक्खू दस्सनाय, लभाम पयिरुपासनाय। भगवतो पन मयं, भन्ते, अच्चयेन न लभिस्साम मनोभावनीये भिक्खू दस्सनाय, न लभिस्साम पयिरुपासनाया”ति।

“Pubbe, bhante, disāsu vassaṁvuṭṭhā⁴⁴ bhikkhū āgacchanti tathāgataṁ dassanāya. Te mayaṁ labhāma manobhāvanīye bhikkhū dassanāya, labhāma payirupāsanāya. Bhagavato pana mayaṁ, bhante, accayena na labhissāma manobhāvanīye bhikkhū dassanāya, na labhissāma payirupāsanāyā”ti.

“Previously, sir, when bhikkhus had completed the rainy season residence in various districts they came to see the Realized One. We got to see the esteemed bhikkhus, and to pay homage to them. But when the Buddha has passed, we won’t get to see the esteemed bhikkhus or to pay homage to them.”

“चत्तारिमानि, आनन्द, सद्धस्स कुलपुत्तस्स दस्सनीयानि संवेजनीयानि ठानानि। कतमानि चत्तारि? ‘इध तथागतो जातोऽति, आनन्द, सद्धस्स कुलपुत्तस्स दस्सनीयं संवेजनीयं ठानं। ‘इध तथागतो अनुत्तरं सम्मासम्बोधिं अभिसम्बुद्धोऽति, आनन्द, सद्धस्स कुलपुत्तस्स दस्सनीयं संवेजनीयं ठानं। ‘इध तथागतेन अनुत्तरं धम्मचक्कं पवत्तितन्ऽति, आनन्द, सद्धस्स कुलपुत्तस्स दस्सनीयं संवेजनीयं ठानं। ‘इध तथागतो अनुपादिसेसाय निब्बानधातुया परिनिब्बुतोऽति, आनन्द, सद्धस्स कुलपुत्तस्स दस्सनीयं संवेजनीयं ठानं। इमानि खो, आनन्द, चत्तारि सद्धस्स कुलपुत्तस्स दस्सनीयानि संवेजनीयानि ठानानि।

“Cattārimāni, ānanda, saddhassa kulaputtassa dassanīyāni saṁvejanīyāni ṭhānāni. Katamāni cattāri? ‘Idha tathāgato jāto’ti, ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ. ‘Idha tathāgato anuttaraṁ sammāsambodhiṁ abhisambuddho’ti, ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ. ‘Idha tathāgatena anuttaraṁ dhammacakkaṁ pavattitan’ti, ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ. ‘Idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’ti, ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ. Imāni kho, ānanda, cattāri saddhassa kulaputtassa dassanīyāni saṁvejanīyāni ṭhānāni.

“Ānanda, a faithful gentleman should go to see these four inspiring places. What four? Thinking: ‘Here the Realized One was born!’—that is an inspiring place. Thinking: ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’—that is an inspiring place. Thinking: ‘Here the supreme Wheel of Dhamma was rolled forth by the Realized One!’—that is an inspiring place. Thinking: ‘Here the Realized One became fully extinguished in the element of Nibbana with nothing left over!’—that is an inspiring place. These are the four inspiring places that a faithful gentleman should go to see.

आगमिस्सन्ति खो, आनन्द, सद्धा भिक्खू भिक्खुनियो उपासका उपासिकायो: ‘इध तथागतो जातोऽतिपि, ‘इध तथागतो अनुत्तरं सम्मासम्बोधिं अभिसम्बुद्धोऽतिपि, ‘इध तथागतेन अनुत्तरं धम्मचक्कं पवत्तितन्ऽतिपि, ‘इध तथागतो अनुपादिसेसाय निब्बानधातुया परिनिब्बुतोऽतिपि। ये हि केचि, आनन्द, चेतियचारिकं आहिण्डन्ता पसन्नचित्ता कालं करिस्सन्ति, सब्बे ते कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जिस्सन्ती”ति।

Āgamissanti kho, ānanda, saddhā bhikkhū bhikkhuniyo upāsakā upāsikāyo: ‘idha tathāgato jāto’tipi, ‘idha tathāgato anuttaraṁ sammāsambodhiṁ abhisambuddho’tipi, ‘idha tathāgatena anuttaraṁ dhammacakkaṁ pavattitan’tipi, ‘idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’tipi. Ye hi keci, ānanda, cetiyacārikaṁ āhiṇḍantā pasannacittā kālaṁ karissanti, sabbe te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissantī”ti.

Faithful monks, nuns, laymen, and laywomen will come, and think: ‘Here the Realized One was born!’ and ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’ and ‘Here the supreme Wheel of Dhamma was rolled forth by the Realized One!’ and ‘Here the Realized One became fully extinguished in the element of Nibbana with nothing left over!’ Anyone who passes away while on pilgrimage to these shrines will, when their body breaks up, after death, be reborn in a good place, a heavenly realm.”

२९। आनन्दपुच्छाकथा

29. Ānandapucchākathā

29. Ānanda’s Questions

“कथं मयं, भन्ते, मातुगामे पटिपज्जामा”ति?

“Kathaṁ mayaṁ, bhante, mātugāme paṭipajjāmā”ti?

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

“अदस्सनं, आनन्दा”ति।

“Adassanaṁ, ānandā”ti.

“Without looking, Ānanda.”

“दस्सने, भगवा, सति कथं पटिपज्जितब्बन्”ति?

“Dassane, bhagavā, sati kathaṁ paṭipajjitabban”ti?

“But when looking, how to proceed?”

“अनालापो, आनन्दा”ति।

“Anālāpo, ānandā”ti.

“Without chatting, Ānanda.”

“आलपन्तेन पन, भन्ते, कथं पटिपज्जितब्बन्”ति?

“Ālapantena pana, bhante, kathaṁ paṭipajjitabban”ti?

“But when chatting, how to proceed?”

“सति, आनन्द, उपट्ठापेतब्बा”ति।

“Sati, ānanda, upaṭṭhāpetabbā”ti.

“Be mindful, Ānanda.”

“कथं मयं, भन्ते, तथागतस्स सरीरे पटिपज्जामा”ति?

“Kathaṁ mayaṁ, bhante, tathāgatassa sarīre paṭipajjāmā”ti?

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

“अब्यावटा तुम्हे, आनन्द, होथ तथागतस्स सरीरपूजाय। इङ्घ तुम्हे, आनन्द, सारत्थे घटथ अनुयुञ्जथ, सारत्थे अप्पमत्ता आतापिनो पहितत्ता विहरथ। सन्तानन्द, खत्तियपण्डितापि ब्राह्मणपण्डितापि गहपतिपण्डितापि तथागते अभिप्पसन्ना, ते तथागतस्स सरीरपूजं करिस्सन्ती”ति।

“Abyāvaṭā tumhe, ānanda, hotha tathāgatassa sarīrapūjāya. Iṅgha tumhe, ānanda, sāratthe ghaṭatha anuyuñjatha, sāratthe appamattā ātāpino pahitattā viharatha. Santānanda, khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi tathāgate abhippasannā, te tathāgatassa sarīrapūjaṁ karissantī”ti.

“Don’t get involved in the rites for venerating the Realized One’s corpse, Ānanda. Please, Ānanda, you must all strive and practice for your own goal! Meditate diligent, keen, and resolute for your own goal! There are astute aristocrats, brahmins, and householders who are devoted to the Realized One. They will perform the rites for venerating the Realized One’s corpse.”

“कथं पन, भन्ते, तथागतस्स सरीरे पटिपज्जितब्बन्”ति?

“Kathaṁ pana, bhante, tathāgatassa sarīre paṭipajjitabban”ti?

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

“यथा खो, आनन्द, रञ्ञो चक्कवत्तिस्स सरीरे पटिपज्जन्ति, एवं तथागतस्स सरीरे पटिपज्जितब्बन्”ति।

“Yathā kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti, evaṁ tathāgatassa sarīre paṭipajjitabban”ti.

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

“कथं पन, भन्ते, रञ्ञो चक्कवत्तिस्स सरीरे पटिपज्जन्ती”ति?

“Kathaṁ pana, bhante, rañño cakkavattissa sarīre paṭipajjantī”ti?

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

“रञ्ञो, आनन्द, चक्कवत्तिस्स सरीरं अहतेन वत्थेन वेठेन्ति, अहतेन वत्थेन वेठेत्वा विहतेन कप्पासेन वेठेन्ति, विहतेन कप्पासेन वेठेत्वा अहतेन वत्थेन वेठेन्ति। एतेनुपायेन पञ्चहि युगसतेहि रञ्ञो चक्कवत्तिस्स सरीरं वेठेत्वा आयसाय तेलदोणिया पक्खिपित्वा अञ्ञिस्सा आयसाय दोणिया पटिकुज्जित्वा सब्बगन्धानं चितकं करित्वा रञ्ञो चक्कवत्तिस्स सरीरं झापेन्ति। चातुमहापथे रञ्ञो चक्कवत्तिस्स थूपं करोन्ति। एवं खो, आनन्द, रञ्ञो चक्कवत्तिस्स सरीरे पटिपज्जन्ति। यथा खो, आनन्द, रञ्ञो चक्कवत्तिस्स सरीरे पटिपज्जन्ति, एवं तथागतस्स सरीरे पटिपज्जितब्बं। चातुमहापथे तथागतस्स थूपो कातब्बो। तत्थ ये मालं वा गन्धं वा चुण्णकं वा आरोपेस्सन्ति वा अभिवादेस्सन्ति वा चित्तं वा पसादेस्सन्ति तेसं तं भविस्सति दीघरत्तं हिताय सुखाय।

“Rañño, ānanda, cakkavattissa sarīraṁ⁴⁵ ahatena vatthena veṭhenti, ahatena vatthena veṭhetvā vihatena kappāsena veṭhenti, vihatena kappāsena veṭhetvā ahatena vatthena veṭhenti. Etenupāyena pañcahi yugasatehi rañño cakkavattissa sarīraṁ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṁ citakaṁ karitvā rañño cakkavattissa sarīraṁ jhāpenti. Cātumahāpathe⁴⁶ rañño cakkavattissa thūpaṁ karonti. Evaṁ kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti. Yathā kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti, evaṁ tathāgatassa sarīre paṭipajjitabbaṁ. Cātumahāpathe tathāgatassa thūpo kātabbo. Tattha ye mālaṁ vā gandhaṁ vā cuṇṇakaṁ⁴⁷ vā āropessanti vā abhivādessanti vā cittaṁ vā pasādessanti tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāya.

“They wrap a wheel-turning monarch’s corpse with unworn cloth, then with uncarded cotton, then again with unworn cloth. In this way they wrap the corpse with five hundred double-layers. Then they place it in an iron case filled with oil and close it up with another case. Then, having built a funeral pyre out of all kinds of fragrant substances, they cremate the corpse. They build a monument for the wheel-turning monarch at the crossroads. That’s how they proceed with a wheel-turning monarch’s corpse. Proceed in the same way with the Realized One’s corpse. A monument for the Realized One is to be built at the crossroads. When someone there lifts up garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for their lasting welfare and happiness.

३०। थूपारहपुग्गल

30. Thūpārahapuggala

30. Persons Worthy of Monument

चत्तारोमे, आनन्द, थूपारहा। कतमे चत्तारो? तथागतो अरहं सम्मासम्बुद्धो थूपारहो, पच्चेकसम्बुद्धो थूपारहो, तथागतस्स सावको थूपारहो, राजा चक्कवत्ती थूपारहोति।

Cattārome, ānanda, thūpārahā. Katame cattāro? Tathāgato arahaṁ sammāsambuddho thūpāraho, paccekasambuddho thūpāraho, tathāgatassa sāvako thūpāraho, rājā cakkavattī⁴⁸ thūpārahoti.

Ānanda, these four are worthy of a monument. What four? A Realized One, a perfected one, a fully awakened Buddha; an independent Buddha; a disciple of a Realized One; and a wheel-turning monarch.

किञ्चानन्द, अत्थवसं पटिच्च तथागतो अरहं सम्मासम्बुद्धो थूपारहो? ‘अयं तस्स भगवतो अरहतो सम्मासम्बुद्धस्स थूपोऽति, आनन्द, बहुजना चित्तं पसादेन्ति। ते तत्थ चित्तं पसादेत्वा कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जन्ति। इदं खो, आनन्द, अत्थवसं पटिच्च तथागतो अरहं सम्मासम्बुद्धो थूपारहो।

Kiñcānanda, atthavasaṁ paṭicca tathāgato arahaṁ sammāsambuddho thūpāraho? ‘Ayaṁ tassa bhagavato arahato sammāsambuddhassa thūpo’ti, ānanda, bahujanā cittaṁ pasādenti. Te tattha cittaṁ pasādetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. Idaṁ kho, ānanda, atthavasaṁ paṭicca tathāgato arahaṁ sammāsambuddho thūpāraho.

And for what reason is a Realized One worthy of a monument? So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that Blessed One, perfected and fully awakened!’ And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. It is for this reason that a Realized One is worthy of a monument.

किञ्चानन्द, अत्थवसं पटिच्च पच्चेकसम्बुद्धो थूपारहो? ‘अयं तस्स भगवतो पच्चेकसम्बुद्धस्स थूपोऽति, आनन्द, बहुजना चित्तं पसादेन्ति। ते तत्थ चित्तं पसादेत्वा कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जन्ति। इदं खो, आनन्द, अत्थवसं पटिच्च पच्चेकसम्बुद्धो थूपारहो।

Kiñcānanda, atthavasaṁ paṭicca paccekasambuddho thūpāraho? ‘Ayaṁ tassa bhagavato paccekasambuddhassa thūpo’ti, ānanda, bahujanā cittaṁ pasādenti. Te tattha cittaṁ pasādetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. Idaṁ kho, ānanda, atthavasaṁ paṭicca paccekasambuddho thūpāraho.

And for what reason is an independent Buddha worthy of a monument? So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that independent Buddha!’ And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. It is for this reason that an independent Buddha is worthy of a monument.

किञ्चानन्द, अत्थवसं पटिच्च तथागतस्स सावको थूपारहो? ‘अयं तस्स भगवतो अरहतो सम्मासम्बुद्धस्स सावकस्स थूपोऽति, आनन्द, बहुजना चित्तं पसादेन्ति। ते तत्थ चित्तं पसादेत्वा कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जन्ति। इदं खो, आनन्द, अत्थवसं पटिच्च तथागतस्स सावको थूपारहो।

Kiñcānanda, atthavasaṁ paṭicca tathāgatassa sāvako thūpāraho? ‘Ayaṁ tassa bhagavato arahato sammāsambuddhassa sāvakassa thūpo’ti, ānanda, bahujanā cittaṁ pasādenti. Te tattha cittaṁ pasādetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. Idaṁ kho, ānanda, atthavasaṁ paṭicca tathāgatassa sāvako thūpāraho.

And for what reason is a Realized One’s disciple worthy of a monument? So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that Blessed One’s disciple!’ And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. It is for this reason that a Realized One’s disciple is worthy of a monument.

किञ्चानन्द, अत्थवसं पटिच्च राजा चक्कवत्ती थूपारहो? ‘अयं तस्स धम्मिकस्स धम्मरञ्ञो थूपोऽति, आनन्द, बहुजना चित्तं पसादेन्ति। ते तत्थ चित्तं पसादेत्वा कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जन्ति। इदं खो, आनन्द, अत्थवसं पटिच्च राजा चक्कवत्ती थूपारहो।

Kiñcānanda, atthavasaṁ paṭicca rājā cakkavattī thūpāraho? ‘Ayaṁ tassa dhammikassa dhammarañño thūpo’ti, ānanda, bahujanā cittaṁ pasādenti. Te tattha cittaṁ pasādetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. Idaṁ kho, ānanda, atthavasaṁ paṭicca rājā cakkavattī thūpāraho.

And for what reason is a wheel-turning monarch worthy of a monument? So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that just and principled king!’ And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. It is for this reason that a wheel-turning monarch is worthy of a monument.

इमे खो, आनन्द, चत्तारो थूपारहा”ति।

Ime kho, ānanda, cattāro thūpārahā”ti.

These four are worthy of a monument.”

३१। आनन्दअच्छरियधम्म

31. Ānandaacchariyadhamma

31. Ānanda’s Incredible Qualities

अथ खो आयस्मा आनन्दो विहारं पविसित्वा कपिसीसं आलम्बित्वा रोदमानो अट्ठासि: “अहञ्च वतम्हि सेखो सकरणीयो, सत्थु च मे परिनिब्बानं भविस्सति, यो मम अनुकम्पको”ति।

Atha kho āyasmā ānando vihāraṁ pavisitvā kapisīsaṁ ālambitvā rodamāno aṭṭhāsi: “ahañca vatamhi sekho sakaraṇīyo, satthu ca me parinibbānaṁ bhavissati, yo mama anukampako”ti.

Then Venerable Ānanda entered a building, and stood there leaning against the door-jamb and crying, “Oh! I’m still only a trainee with work left to do; and my Teacher is about to become fully extinguished, he who is so kind to me!”

अथ खो भगवा भिक्खू आमन्तेसि: “कहं नु खो, भिक्खवे, आनन्दो”ति?

Atha kho bhagavā bhikkhū āmantesi: “kahaṁ nu kho, bhikkhave, ānando”ti?

Then the Buddha said to the bhikkhus, “Bhikkhus, where is Ānanda?”

“एसो, भन्ते, आयस्मा आनन्दो विहारं पविसित्वा कपिसीसं आलम्बित्वा रोदमानो ठितो: ‘अहञ्च वतम्हि सेखो सकरणीयो, सत्थु च मे परिनिब्बानं भविस्सति, यो मम अनुकम्पकोऽ”ति।

“Eso, bhante, āyasmā ānando vihāraṁ pavisitvā kapisīsaṁ ālambitvā rodamāno ṭhito: ‘ahañca vatamhi sekho sakaraṇīyo, satthu ca me parinibbānaṁ bhavissati, yo mama anukampako’”ti.

“Sir, Ānanda has entered a dwelling, and stands there leaning against the door-jamb and crying: ‘Oh! I’m still only a trainee with work left to do; and my Teacher is about to become fully extinguished, he who is so kind to me!’”

अथ खो भगवा अञ्ञतरं भिक्खुं आमन्तेसि: “एहि त्वं, भिक्खु, मम वचनेन आनन्दं आमन्तेहि: ‘सत्था तं, आवुसो आनन्द, आमन्तेतीऽ”ति।

Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: “ehi tvaṁ, bhikkhu, mama vacanena ānandaṁ āmantehi: ‘satthā taṁ, āvuso ānanda, āmantetī’”ti.

So the Buddha addressed a certain monk, “Please, monk, in my name tell Ānanda that the teacher summons him.”

“एवं, भन्ते”ति खो सो भिक्खु भगवतो पटिस्सुत्वा येनायस्मा आनन्दो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मन्तं आनन्दं एतदवोच: “सत्था तं, आवुसो आनन्द, आमन्तेती”ति।

“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca: “satthā taṁ, āvuso ānanda, āmantetī”ti.

“Yes, sir,” that monk replied. He went to Ānanda and said to him, “Friend Ānanda, the teacher summons you.”

“एवमावुसो”ति खो आयस्मा आनन्दो तस्स भिक्खुनो पटिस्सुत्वा येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नं खो आयस्मन्तं आनन्दं भगवा एतदवोच:

“Evamāvuso”ti kho āyasmā ānando tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca:

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

“अलं, आनन्द, मा सोचि मा परिदेवि, ननु एतं, आनन्द, मया पटिकच्चेव अक्खातं: ‘सब्बेहेव पियेहि मनापेहि नानाभावो विनाभावो अञ्ञथाभावोऽ; तं कुतेत्थ, आनन्द, लब्भा। यं तं जातं भूतं सङ्खतं पलोकधम्मं, ‘तं वत तथागतस्सापि सरीरं मा पलुज्जीऽति नेतं ठानं विज्जति। दीघरत्तं खो ते, आनन्द, तथागतो पच्चुपट्ठितो मेत्तेन कायकम्मेन हितेन सुखेन अद्वयेन अप्पमाणेन, मेत्तेन वचीकम्मेन हितेन सुखेन अद्वयेन अप्पमाणेन, मेत्तेन मनोकम्मेन हितेन सुखेन अद्वयेन अप्पमाणेन। कतपुञ्ञोसि त्वं, आनन्द, पधानमनुयुञ्ज, खिप्पं होहिसि अनासवो”ति।

“alaṁ, ānanda, mā soci mā paridevi, nanu etaṁ, ānanda, mayā paṭikacceva akkhātaṁ: ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’; taṁ kutettha, ānanda, labbhā. Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, ‘taṁ vata tathāgatassāpi sarīraṁ mā palujjī’ti netaṁ ṭhānaṁ vijjati. Dīgharattaṁ kho te, ānanda, tathāgato paccupaṭṭhito mettena kāyakammena hitena sukhena advayena appamāṇena, mettena vacīkammena hitena sukhena advayena appamāṇena, mettena manokammena hitena sukhena advayena appamāṇena. Katapuññosi tvaṁ, ānanda, padhānamanuyuñja, khippaṁ hohisi anāsavo”ti.

“Enough, Ānanda! Do not grieve, do not lament. Did I not prepare for this when I explained that we must be parted and separated from all we hold dear and beloved? How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out, even the Realized One’s body? For a long time, Ānanda, you’ve treated the Realized One with deeds of body, speech, and mind that are loving, beneficial, pleasant, undivided, and limitless. You have done good deeds, Ānanda. Devote yourself to meditation, and you will soon be free of defilements.”

अथ खो भगवा भिक्खू आमन्तेसि:

Atha kho bhagavā bhikkhū āmantesi:

Then the Buddha said to the bhikkhus:

“येपि ते, भिक्खवे, अहेसुं अतीतमद्धानं अरहन्तो सम्मासम्बुद्धा, तेसम्पि भगवन्तानं एतप्परमायेव उपट्ठाका अहेसुं, सेय्यथापि मय्हं आनन्दो। येपि ते, भिक्खवे, भविस्सन्ति अनागतमद्धानं अरहन्तो सम्मासम्बुद्धा, तेसम्पि भगवन्तानं एतप्परमायेव उपट्ठाका भविस्सन्ति, सेय्यथापि मय्हं आनन्दो। पण्डितो, भिक्खवे, आनन्दो; मेधावी, भिक्खवे, आनन्दो। जानाति ‘अयं कालो तथागतं दस्सनाय उपसङ्कमितुं भिक्खूनं, अयं कालो भिक्खुनीनं, अयं कालो उपासकानं, अयं कालो उपासिकानं, अयं कालो रञ्ञो राजमहामत्तानं तित्थियानं तित्थियसावकानन्ऽति।

“yepi te, bhikkhave, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, tesampi bhagavantānaṁ etapparamāyeva upaṭṭhākā ahesuṁ, seyyathāpi mayhaṁ ānando. Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, tesampi bhagavantānaṁ etapparamāyeva upaṭṭhākā bhavissanti, seyyathāpi mayhaṁ ānando. Paṇḍito, bhikkhave, ānando; medhāvī, bhikkhave, ānando. Jānāti ‘ayaṁ kālo tathāgataṁ dassanāya upasaṅkamituṁ bhikkhūnaṁ, ayaṁ kālo bhikkhunīnaṁ, ayaṁ kālo upāsakānaṁ, ayaṁ kālo upāsikānaṁ, ayaṁ kālo rañño rājamahāmattānaṁ titthiyānaṁ titthiyasāvakānan’ti.

“The Buddhas of the past or the future have attendants who are no better than Ānanda is for me. Ānanda is astute, he is intelligent. He knows the time for monks, nuns, laymen, laywomen, king’s ministers, monastics of other religions and their disciples to visit the Realized One.

चत्तारोमे, भिक्खवे, अच्छरिया अब्भुता धम्मा आनन्दे। कतमे चत्तारो? सचे, भिक्खवे, भिक्खुपरिसा आनन्दं दस्सनाय उपसङ्कमति, दस्सनेन सा अत्तमना होति। तत्र चे आनन्दो धम्मं भासति, भासितेनपि सा अत्तमना होति। अतित्ताव, भिक्खवे, भिक्खुपरिसा होति, अथ खो आनन्दो तुण्ही होति। सचे, भिक्खवे, भिक्खुनीपरिसा आनन्दं दस्सनाय उपसङ्कमति, दस्सनेन सा अत्तमना होति। तत्र चे आनन्दो धम्मं भासति, भासितेनपि सा अत्तमना होति। अतित्ताव, भिक्खवे, भिक्खुनीपरिसा होति, अथ खो आनन्दो तुण्ही होति। सचे, भिक्खवे, उपासकपरिसा आनन्दं दस्सनाय उपसङ्कमति, दस्सनेन सा अत्तमना होति। तत्र चे आनन्दो धम्मं भासति, भासितेनपि सा अत्तमना होति। अतित्ताव, भिक्खवे, उपासकपरिसा होति, अथ खो आनन्दो तुण्ही होति। सचे, भिक्खवे, उपासिकापरिसा आनन्दं दस्सनाय उपसङ्कमति, दस्सनेन सा अत्तमना होति। तत्र चे आनन्दो धम्मं भासति, भासितेनपि सा अत्तमना होति। अतित्ताव, भिक्खवे, उपासिकापरिसा होति, अथ खो आनन्दो तुण्ही होति। इमे खो, भिक्खवे, चत्तारो अच्छरिया अब्भुता धम्मा आनन्दे।

Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande. Katame cattāro? Sace, bhikkhave, bhikkhuparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, bhikkhuparisā hoti, atha kho ānando tuṇhī hoti. Sace, bhikkhave, bhikkhunīparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, bhikkhunīparisā hoti, atha kho ānando tuṇhī hoti. Sace, bhikkhave, upāsakaparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, upāsakaparisā hoti, atha kho ānando tuṇhī hoti. Sace, bhikkhave, upāsikāparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, upāsikāparisā hoti, atha kho ānando tuṇhī hoti. Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande.

There are these four incredible and amazing things about Ānanda. What four? If an assembly of monks goes to see Ānanda, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough. If an assembly of nuns … laymen … or laywomen goes to see Ānanda, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough. These are the four incredible and amazing things about Ānanda.

चत्तारोमे, भिक्खवे, अच्छरिया अब्भुता धम्मा रञ्ञे चक्कवत्तिम्हि। कतमे चत्तारो? सचे, भिक्खवे, खत्तियपरिसा राजानं चक्कवत्तिं दस्सनाय उपसङ्कमति, दस्सनेन सा अत्तमना होति। तत्र चे राजा चक्कवत्ती भासति, भासितेनपि सा अत्तमना होति। अतित्ताव, भिक्खवे, खत्तियपरिसा होति। अथ खो राजा चक्कवत्ती तुण्ही होति। सचे भिक्खवे, ब्राह्मणपरिसा …पे… गहपतिपरिसा …पे… समणपरिसा राजानं चक्कवत्तिं दस्सनाय उपसङ्कमति, दस्सनेन सा अत्तमना होति। तत्र चे राजा चक्कवत्ती भासति, भासितेनपि सा अत्तमना होति। अतित्ताव, भिक्खवे, समणपरिसा होति। अथ खो राजा चक्कवत्ती तुण्ही होति।

Cattārome, bhikkhave, acchariyā abbhutā dhammā raññe cakkavattimhi. Katame cattāro? Sace, bhikkhave, khattiyaparisā rājānaṁ cakkavattiṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, khattiyaparisā hoti. Atha kho rājā cakkavattī tuṇhī hoti. Sace bhikkhave, brāhmaṇaparisā …pe… gahapatiparisā …pe… samaṇaparisā rājānaṁ cakkavattiṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, samaṇaparisā hoti. Atha kho rājā cakkavattī tuṇhī hoti.

There are these four incredible and amazing things about a wheel-turning monarch. What four? If an assembly of aristocrats goes to see a wheel-turning monarch, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough. If an assembly of brahmins … householders … or ascetics goes to see a wheel-turning monarch, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough.

एवमेव खो, भिक्खवे, चत्तारोमे अच्छरिया अब्भुता धम्मा आनन्दे। सचे, भिक्खवे, भिक्खुपरिसा आनन्दं दस्सनाय उपसङ्कमति, दस्सनेन सा अत्तमना होति। तत्र चे आनन्दो धम्मं भासति, भासितेनपि सा अत्तमना होति। अतित्ताव, भिक्खवे, भिक्खुपरिसा होति। अथ खो आनन्दो तुण्ही होति। सचे, भिक्खवे भिक्खुनीपरिसा …पे… उपासकपरिसा …पे… उपासिकापरिसा आनन्दं दस्सनाय उपसङ्कमति, दस्सनेन सा अत्तमना होति। तत्र चे आनन्दो धम्मं भासति, भासितेनपि सा अत्तमना होति। अतित्ताव, भिक्खवे, उपासिकापरिसा होति। अथ खो आनन्दो तुण्ही होति। इमे खो, भिक्खवे, चत्तारो अच्छरिया अब्भुता धम्मा आनन्दे”ति।

Evameva kho, bhikkhave, cattārome acchariyā abbhutā dhammā ānande. Sace, bhikkhave, bhikkhuparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, bhikkhuparisā hoti. Atha kho ānando tuṇhī hoti. Sace, bhikkhave bhikkhunīparisā …pe… upāsakaparisā …pe… upāsikāparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, upāsikāparisā hoti. Atha kho ānando tuṇhī hoti. Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande”ti.

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

३२। महासुदस्सनसुत्तदेसना

32. Mahāsudassanasuttadesanā

32. Teaching the Discourse on Mahāsudassana

एवं वुत्ते, आयस्मा आनन्दो भगवन्तं एतदवोच:

Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:

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

“मा, भन्ते, भगवा इमस्मिं खुद्दकनगरके उज्जङ्गलनगरके साखानगरके परिनिब्बायि। सन्ति, भन्ते, अञ्ञानि महानगरानि, सेय्यथिदं—चम्पा राजगहं सावत्थी साकेतं कोसम्बी बाराणसी; एत्थ भगवा परिनिब्बायतु। एत्थ बहू खत्तियमहासाला, ब्राह्मणमहासाला गहपतिमहासाला तथागते अभिप्पसन्ना। ते तथागतस्स सरीरपूजं करिस्सन्ती”ति

“mā, bhante, bhagavā imasmiṁ khuddakanagarake ujjaṅgalanagarake sākhānagarake parinibbāyi. Santi, bhante, aññāni mahānagarāni, seyyathidaṁ—campā rājagahaṁ sāvatthī sāketaṁ kosambī bārāṇasī; ettha bhagavā parinibbāyatu. Ettha bahū khattiyamahāsālā, brāhmaṇamahāsālā gahapatimahāsālā tathāgate abhippasannā. Te tathāgatassa sarīrapūjaṁ karissantī”ti

“Sir, please don’t become fully extinguished in this little hamlet, this jungle hamlet, this branch hamlet. There are other great cities such as Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī, and Varanasi. Let the Buddha become fully extinguished there. There are many well-to-do aristocrats, brahmins, and householders there who are devoted to the Buddha. They will perform the rites of venerating the Realized One’s corpse.”

“मा हेवं, आनन्द, अवच, मा हेवं, आनन्द, अवच: ‘खुद्दकनगरकं उज्जङ्गलनगरकं साखानगरकन्ऽति।

“mā hevaṁ, ānanda, avaca, mā hevaṁ, ānanda, avaca: ‘khuddakanagarakaṁ ujjaṅgalanagarakaṁ sākhānagarakan’ti.

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

भूतपुब्बं, आनन्द, राजा महासुदस्सनो नाम अहोसि चक्कवत्ती धम्मिको धम्मराजा चातुरन्तो विजितावी जनपदत्थावरियप्पत्तो सत्तरतनसमन्नागतो। रञ्ञो, आनन्द, महासुदस्सनस्स अयं कुसिनारा कुसावती नाम राजधानी अहोसि। पुरत्थिमेन च पच्छिमेन च द्वादसयोजनानि आयामेन; उत्तरेन च दक्खिणेन च सत्तयोजनानि वित्थारेन। कुसावती, आनन्द, राजधानी इद्धा चेव अहोसि फीता च बहुजना च आकिण्णमनुस्सा च सुभिक्खा च। सेय्यथापि, आनन्द, देवानं आळकमन्दा नाम राजधानी इद्धा चेव होति फीता च बहुजना च आकिण्णयक्खा च सुभिक्खा च; एवमेव खो, आनन्द, कुसावती राजधानी इद्धा चेव अहोसि फीता च बहुजना च आकिण्णमनुस्सा च सुभिक्खा च। कुसावती, आनन्द, राजधानी दसहि सद्देहि अविवित्ता अहोसि दिवा चेव रत्तिञ्च, सेय्यथिदं—हत्थिसद्देन अस्ससद्देन रथसद्देन भेरिसद्देन मुदिङ्गसद्देन वीणासद्देन गीतसद्देन सङ्खसद्देन सम्मसद्देन पाणिताळसद्देन ‘अस्नाथ पिवथ खादथाऽति दसमेन सद्देन।

Bhūtapubbaṁ, ānanda, rājā mahāsudassano nāma ahosi cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Rañño, ānanda, mahāsudassanassa ayaṁ kusinārā kusāvatī nāma rājadhānī ahosi. puratthimena ca pacchimena ca dvādasayojanāni āyāmena; uttarena ca dakkhiṇena ca sattayojanāni vitthārena. Kusāvatī, ānanda, rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca. Seyyathāpi, ānanda, devānaṁ āḷakamandā nāma rājadhānī iddhā ceva hoti phītā ca bahujanā ca ākiṇṇayakkhā ca subhikkhā ca; evameva kho, ānanda, kusāvatī rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca. Kusāvatī, ānanda, rājadhānī dasahi saddehi avivittā ahosi divā ceva rattiñca, seyyathidaṁ—hatthisaddena assasaddena rathasaddena bherisaddena mudiṅgasaddena vīṇāsaddena gītasaddena saṅkhasaddena sammasaddena pāṇitāḷasaddena ‘asnātha pivatha khādathā’ti dasamena saddena.

Once upon a time there was a king named Mahāsudassana who was a wheel-turning monarch, a just and principled king. His dominion extended to all four sides, he achieved stability in the country, and he possessed the seven treasures. His capital was this Kusinārā, which at the time was named Kusāvatī. It stretched for twelve leagues from east to west, and seven leagues from north to south. The royal capital of Kusāvatī was successful, prosperous, populous, full of people, with plenty of food. It was just like Āḷakamandā, the royal capital of the gods, which is successful, prosperous, populous, full of spirits, with plenty of food. Kusāvatī was never free of ten sounds by day or night, namely: the sound of elephants, horses, chariots, drums, clay drums, arched harps, singing, horns, gongs, and handbells; and the cry: ‘Eat, drink, be merry!’ as the tenth.

गच्छ त्वं, आनन्द, कुसिनारं पविसित्वा कोसिनारकानं मल्लानं आरोचेहि: ‘अज्ज खो, वासेट्ठा, रत्तिया पच्छिमे यामे तथागतस्स परिनिब्बानं भविस्सति। अभिक्कमथ, वासेट्ठा, अभिक्कमथ, वासेट्ठा। मा पच्छा विप्पटिसारिनो अहुवत्थ—अम्हाकञ्च नो गामक्खेत्ते तथागतस्स परिनिब्बानं अहोसि, न मयं लभिम्हा पच्छिमे काले तथागतं दस्सनायाऽ”ति।

Gaccha tvaṁ, ānanda, kusināraṁ pavisitvā kosinārakānaṁ mallānaṁ ārocehi: ‘ajja kho, vāseṭṭhā, rattiyā pacchime yāme tathāgatassa parinibbānaṁ bhavissati. Abhikkamatha, vāseṭṭhā, abhikkamatha, vāseṭṭhā. Mā pacchā vippaṭisārino ahuvattha—amhākañca no gāmakkhette tathāgatassa parinibbānaṁ ahosi, na mayaṁ labhimhā pacchime kāle tathāgataṁ dassanāyā’”ti.

Go, Ānanda, into Kusinārā and inform the Mallas: ‘This very day, Vāseṭṭhas, in the last watch of the night, the Realized One will become fully extinguished. Come forth, Vāseṭṭhas! Come forth, Vāseṭṭhas! Don’t regret it later, thinking: ‘The Realized One became fully extinguished in our own village district, but we didn’t get a chance to see him in his final hour.’”

“एवं, भन्ते”ति खो आयस्मा आनन्दो भगवतो पटिस्सुत्वा निवासेत्वा पत्तचीवरमादाय अत्तदुतियो कुसिनारं पाविसि।

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nivāsetvā pattacīvaramādāya attadutiyo kusināraṁ pāvisi.

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

३३। मल्लानंवन्दना

33. Mallānaṁvandanā

33. The Mallas Pay Homage

तेन खो पन समयेन कोसिनारका मल्ला सन्धागारे सन्निपतिता होन्ति केनचिदेव करणीयेन। अथ खो आयस्मा आनन्दो येन कोसिनारकानं मल्लानं सन्धागारं तेनुपसङ्कमि; उपसङ्कमित्वा कोसिनारकानं मल्लानं आरोचेसि: “अज्ज खो, वासेट्ठा, रत्तिया पच्छिमे यामे तथागतस्स परिनिब्बानं भविस्सति। अभिक्कमथ, वासेट्ठा, अभिक्कमथ, वासेट्ठा। मा पच्छा विप्पटिसारिनो अहुवत्थ: ‘अम्हाकञ्च नो गामक्खेत्ते तथागतस्स परिनिब्बानं अहोसि, न मयं लभिम्हा पच्छिमे काले तथागतं दस्सनायाऽ”ति।

Tena kho pana samayena kosinārakā mallā sandhāgāre⁴⁹ sannipatitā honti kenacideva karaṇīyena. Atha kho āyasmā ānando yena kosinārakānaṁ mallānaṁ sandhāgāraṁ tenupasaṅkami; upasaṅkamitvā kosinārakānaṁ mallānaṁ ārocesi: “ajja kho, vāseṭṭhā, rattiyā pacchime yāme tathāgatassa parinibbānaṁ bhavissati. Abhikkamatha, vāseṭṭhā, abhikkamatha, vāseṭṭhā. Mā pacchā vippaṭisārino ahuvattha: ‘amhākañca no gāmakkhette tathāgatassa parinibbānaṁ ahosi, na mayaṁ labhimhā pacchime kāle tathāgataṁ dassanāyā’”ti.

Now at that time the Mallas of Kusinārā were sitting together at the meeting hall on some business. Ānanda went up to them, and announced: “This very day, Vāseṭṭhas, in the last watch of the night, the Realized One will become fully extinguished. Come forth, Vāseṭṭhas! Come forth, Vāseṭṭhas! Don’t regret it later, thinking: ‘The Realized One became fully extinguished in our own village district, but we didn’t get a chance to see him in his final hour.’”

इदमायस्मतो आनन्दस्स वचनं सुत्वा मल्ला च मल्लपुत्ता च मल्लसुणिसा च मल्लपजापतियो च अघाविनो दुम्मना चेतोदुक्खसमप्पिता अप्पेकच्चे केसे पकिरिय कन्दन्ति, बाहा पग्गय्ह कन्दन्ति, छिन्नपातं पपतन्ति, आवट्टन्ति विवट्टन्ति: “अतिखिप्पं भगवा परिनिब्बायिस्सति, अतिखिप्पं सुगतो परिनिब्बायिस्सति, अतिखिप्पं चक्खुं लोके अन्तरधायिस्सती”ति।

Idamāyasmato ānandassa vacanaṁ sutvā mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā appekacce kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti vivaṭṭanti: “atikhippaṁ bhagavā parinibbāyissati, atikhippaṁ sugato parinibbāyissati, atikhippaṁ cakkhuṁ loke antaradhāyissatī”ti.

When they heard what Ānanda had to say, the Mallas, their sons, daughters-in-law, and wives became distraught, saddened, and grief-stricken. And some, with hair disheveled and arms raised, falling down like their feet were chopped off, rolling back and forth, lamented, “Too soon the Blessed One will become fully extinguished! Too soon the Holy One will become fully extinguished! Too soon the Eye of the World will vanish!”

अथ खो मल्ला च मल्लपुत्ता च मल्लसुणिसा च मल्लपजापतियो च अघाविनो दुम्मना चेतोदुक्खसमप्पिता येन उपवत्तनं मल्लानं सालवनं येनायस्मा आनन्दो तेनुपसङ्कमिंसु।

Atha kho mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā yena upavattanaṁ mallānaṁ sālavanaṁ yenāyasmā ānando tenupasaṅkamiṁsu.

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

अथ खो आयस्मतो आनन्दस्स एतदहोसि: “सचे खो अहं कोसिनारके मल्ले एकमेकं भगवन्तं वन्दापेस्सामि, अवन्दितो भगवा कोसिनारकेहि मल्लेहि भविस्सति, अथायं रत्ति विभायिस्सति। यन्नूनाहं कोसिनारके मल्ले कुलपरिवत्तसो कुलपरिवत्तसो ठपेत्वा भगवन्तं वन्दापेय्यं: ‘इत्थन्नामो, भन्ते, मल्लो सपुत्तो सभरियो सपरिसो सामच्चो भगवतो पादे सिरसा वन्दतीऽ”ति। अथ खो आयस्मा आनन्दो कोसिनारके मल्ले कुलपरिवत्तसो कुलपरिवत्तसो ठपेत्वा भगवन्तं वन्दापेसि: “इत्थन्नामो, भन्ते, मल्लो सपुत्तो सभरियो सपरिसो सामच्चो भगवतो पादे सिरसा वन्दती”ति। अथ खो आयस्मा आनन्दो एतेन उपायेन पठमेनेव यामेन कोसिनारके मल्ले भगवन्तं वन्दापेसि।

Atha kho āyasmato ānandassa etadahosi: “sace kho ahaṁ kosinārake malle ekamekaṁ bhagavantaṁ vandāpessāmi, avandito bhagavā kosinārakehi mallehi bhavissati, athāyaṁ ratti vibhāyissati. Yannūnāhaṁ kosinārake malle kulaparivattaso kulaparivattaso ṭhapetvā bhagavantaṁ vandāpeyyaṁ: ‘itthannāmo, bhante, mallo saputto sabhariyo sapariso sāmacco bhagavato pāde sirasā vandatī’”ti. Atha kho āyasmā ānando kosinārake malle kulaparivattaso kulaparivattaso ṭhapetvā bhagavantaṁ vandāpesi: “itthannāmo, bhante, mallo saputto sabhariyo sapariso sāmacco bhagavato pāde sirasā vandatī”ti. Atha kho āyasmā ānando etena upāyena paṭhameneva yāmena kosinārake malle bhagavantaṁ vandāpesi.

Then Ānanda thought, “If I have the Mallas pay homage to the Buddha one by one, they won’t be finished before first light. I’d better separate them family by family and then have them pay homage, saying: ‘Sir, the Malla named so-and-so with children, wives, retinue, and ministers bows with his head at your feet.’” And so that’s what he did. So by this means Ānanda got the Mallas to finish paying homage to the Buddha in the first watch of the night.

३४। सुभद्दपरिब्बाजकवत्थु

34. Subhaddaparibbājakavatthu

34. On Subhadda the Wanderer

तेन खो पन समयेन सुभद्दो नाम परिब्बाजको कुसिनारायं पटिवसति। अस्सोसि खो सुभद्दो परिब्बाजको: “अज्ज किर रत्तिया पच्छिमे यामे समणस्स गोतमस्स परिनिब्बानं भविस्सती”ति। अथ खो सुभद्दस्स परिब्बाजकस्स एतदहोसि: “सुतं खो पन मेतं परिब्बाजकानं वुड्ढानं महल्लकानं आचरियपाचरियानं भासमानानं: ‘कदाचि करहचि तथागता लोके उप्पज्जन्ति अरहन्तो सम्मासम्बुद्धाऽति। अज्जेव रत्तिया पच्छिमे यामे समणस्स गोतमस्स परिनिब्बानं भविस्सति। अत्थि च मे अयं कङ्खाधम्मो उप्पन्नो, एवं पसन्नो अहं समणे गोतमे, ‘पहोति मे समणो गोतमो तथा धम्मं देसेतुं, यथाहं इमं कङ्खाधम्मं पजहेय्यन्ऽ”ति।

Tena kho pana samayena subhaddo nāma paribbājako kusinārāyaṁ paṭivasati. Assosi kho subhaddo paribbājako: “ajja kira rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissatī”ti. Atha kho subhaddassa paribbājakassa etadahosi: “sutaṁ kho pana metaṁ paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: ‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti. Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissati. Atthi ca me ayaṁ kaṅkhādhammo uppanno, evaṁ pasanno ahaṁ samaṇe gotame, ‘pahoti me samaṇo gotamo tathā dhammaṁ desetuṁ, yathāhaṁ imaṁ kaṅkhādhammaṁ pajaheyyan’”ti.

Now at that time a wanderer named Subhadda was residing near Kusinārā. He heard that on that very day, in the last watch of the night, the ascetic Gotama would become fully extinguished. He thought: “I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said: ‘Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.’ And this very day, in the last watch of the night, the ascetic Gotama will become fully extinguished. This state of uncertainty has come up in me. I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty.”

अथ खो सुभद्दो परिब्बाजको येन उपवत्तनं मल्लानं सालवनं, येनायस्मा आनन्दो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मन्तं आनन्दं एतदवोच: “सुतं मेतं, भो आनन्द, परिब्बाजकानं वुड्ढानं महल्लकानं आचरियपाचरियानं भासमानानं: ‘कदाचि करहचि तथागता लोके उप्पज्जन्ति अरहन्तो सम्मासम्बुद्धाऽति। अज्जेव रत्तिया पच्छिमे यामे समणस्स गोतमस्स परिनिब्बानं भविस्सति। अत्थि च मे अयं कङ्खाधम्मो उप्पन्नो—एवं पसन्नो अहं समणे गोतमे ‘पहोति मे समणो गोतमो तथा धम्मं देसेतुं, यथाहं इमं कङ्खाधम्मं पजहेय्यन्ऽति। साधाहं, भो आनन्द, लभेय्यं समणं गोतमं दस्सनाया”ति।

Atha kho subhaddo paribbājako yena upavattanaṁ mallānaṁ sālavanaṁ, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca: “sutaṁ metaṁ, bho ānanda, paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: ‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti. Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissati. Atthi ca me ayaṁ kaṅkhādhammo uppanno—evaṁ pasanno ahaṁ samaṇe gotame ‘pahoti me samaṇo gotamo tathā dhammaṁ desetuṁ, yathāhaṁ imaṁ kaṅkhādhammaṁ pajaheyyan’ti. Sādhāhaṁ, bho ānanda, labheyyaṁ samaṇaṁ gotamaṁ dassanāyā”ti.

Then Subhadda went to the Mallian sal grove at Upavattana, approached Ānanda, and said to him, “Master Ānanda, I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said: ‘Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.’ And this very day, in the last watch of the night, the ascetic Gotama will become fully extinguished. This state of uncertainty has come up in me. I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty. Master Ānanda, please let me see the ascetic Gotama.”

एवं वुत्ते, आयस्मा आनन्दो सुभद्दं परिब्बाजकं एतदवोच: “अलं, आवुसो सुभद्द, मा तथागतं विहेठेसि, किलन्तो भगवा”ति।

Evaṁ vutte, āyasmā ānando subhaddaṁ paribbājakaṁ etadavoca: “alaṁ, āvuso subhadda, mā tathāgataṁ viheṭhesi, kilanto bhagavā”ti.

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

दुतियम्पि खो सुभद्दो परिब्बाजको …पे… ततियम्पि खो सुभद्दो परिब्बाजको आयस्मन्तं आनन्दं एतदवोच: “सुतं मेतं, भो आनन्द, परिब्बाजकानं वुड्ढानं महल्लकानं आचरियपाचरियानं भासमानानं: ‘कदाचि करहचि तथागता लोके उप्पज्जन्ति अरहन्तो सम्मासम्बुद्धाऽति। अज्जेव रत्तिया पच्छिमे यामे समणस्स गोतमस्स परिनिब्बानं भविस्सति। अत्थि च मे अयं कङ्खाधम्मो उप्पन्नो—एवं पसन्नो अहं समणे गोतमे, ‘पहोति मे समणो गोतमो तथा धम्मं देसेतुं, यथाहं इमं कङ्खाधम्मं पजहेय्यन्ऽति। साधाहं, भो आनन्द, लभेय्यं समणं गोतमं दस्सनाया”ति। ततियम्पि खो आयस्मा आनन्दो सुभद्दं परिब्बाजकं एतदवोच: “अलं, आवुसो सुभद्द, मा तथागतं विहेठेसि, किलन्तो भगवा”ति।

Dutiyampi kho subhaddo paribbājako …pe… tatiyampi kho subhaddo paribbājako āyasmantaṁ ānandaṁ etadavoca: “sutaṁ metaṁ, bho ānanda, paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: ‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti. Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissati. Atthi ca me ayaṁ kaṅkhādhammo uppanno—evaṁ pasanno ahaṁ samaṇe gotame, ‘pahoti me samaṇo gotamo tathā dhammaṁ desetuṁ, yathāhaṁ imaṁ kaṅkhādhammaṁ pajaheyyan’ti. Sādhāhaṁ, bho ānanda, labheyyaṁ samaṇaṁ gotamaṁ dassanāyā”ti. Tatiyampi kho āyasmā ānando subhaddaṁ paribbājakaṁ etadavoca: “alaṁ, āvuso subhadda, mā tathāgataṁ viheṭhesi, kilanto bhagavā”ti.

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

अस्सोसि खो भगवा आयस्मतो आनन्दस्स सुभद्देन परिब्बाजकेन सद्धिं इमं कथासल्लापं। अथ खो भगवा आयस्मन्तं आनन्दं आमन्तेसि: “अलं, आनन्द, मा सुभद्दं वारेसि, लभतं, आनन्द, सुभद्दो तथागतं दस्सनाय। यं किञ्चि मं सुभद्दो पुच्छिस्सति, सब्बं तं अञ्ञापेक्खोव पुच्छिस्सति, नो विहेसापेक्खो। यञ्चस्साहं पुट्ठो ब्याकरिस्सामि, तं खिप्पमेव आजानिस्सती”ति।

Assosi kho bhagavā āyasmato ānandassa subhaddena paribbājakena saddhiṁ imaṁ kathāsallāpaṁ. Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “alaṁ, ānanda, mā subhaddaṁ vāresi, labhataṁ, ānanda, subhaddo tathāgataṁ dassanāya. Yaṁ kiñci maṁ subhaddo pucchissati, sabbaṁ taṁ aññāpekkhova pucchissati, no vihesāpekkho. Yañcassāhaṁ puṭṭho byākarissāmi, taṁ khippameva ājānissatī”ti.

The Buddha heard that discussion between Ānanda and Subhadda. He said to Ānanda, “Enough, Ānanda, don’t obstruct Subhadda; let him see the Realized One. For whatever he asks me, he will only be looking to understand, not to trouble me. And he will quickly understand any answer I give to his question.”

अथ खो आयस्मा आनन्दो सुभद्दं परिब्बाजकं एतदवोच: “गच्छावुसो सुभद्द, करोति ते भगवा ओकासन्”ति।

Atha kho āyasmā ānando subhaddaṁ paribbājakaṁ etadavoca: “gacchāvuso subhadda, karoti te bhagavā okāsan”ti.

So Ānanda said to the wanderer Subhadda, “Go, Friend Subhadda, the Buddha is making time for you.”

अथ खो सुभद्दो परिब्बाजको येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि, सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो सुभद्दो परिब्बाजको भगवन्तं एतदवोच:

Atha kho subhaddo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho subhaddo paribbājako bhagavantaṁ etadavoca:

Then the wanderer Subhadda went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“येमे, भो गोतम, समणब्राह्मणा सङ्घिनो गणिनो गणाचरिया ञाता यसस्सिनो तित्थकरा साधुसम्मता बहुजनस्स, सेय्यथिदं—पूरणो कस्सपो, मक्खलि गोसालो, अजितो केसकम्बलो, पकुधो कच्चायनो, सञ्चयो बेलट्ठपुत्तो, निगण्ठो नाटपुत्तो, सब्बेते सकाय पटिञ्ञाय अब्भञ्ञिंसु, सब्बेव न अब्भञ्ञिंसु, उदाहु एकच्चे अब्भञ्ञिंसु, एकच्चे न अब्भञ्ञिंसू”ति?

“yeme, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṁ—pūraṇo kassapo, makkhali gosālo, ajito kesakambalo, pakudho kaccāyano, sañcayo belaṭṭhaputto, nigaṇṭho nāṭaputto, sabbete sakāya paṭiññāya abbhaññiṁsu, sabbeva na abbhaññiṁsu, udāhu ekacce abbhaññiṁsu, ekacce na abbhaññiṁsū”ti?

“Master Gotama, there are those ascetics and brahmins who lead an order and a community, and teach a community. They’re well-known and famous religious founders, deemed holy by many people. Namely: Pūraṇa Kassapa, the bamboo-staffed ascetic Gosāla, Ajita of the hair blanket, Pakudha Kaccāyana, Sañjaya Belaṭṭhiputta, and the Jain ascetic of the Ñātika clan. According to their own claims, did all of them have direct knowledge, or none of them, or only some?”

“अलं, सुभद्द, तिट्ठतेतं: ‘सब्बेते सकाय पटिञ्ञाय अब्भञ्ञिंसु, सब्बेव न अब्भञ्ञिंसु, उदाहु एकच्चे अब्भञ्ञिंसु, एकच्चे न अब्भञ्ञिंसूऽति। धम्मं ते, सुभद्द, देसेस्सामि; तं सुणाहि साधुकं मनसिकरोहि, भासिस्सामी”ति।

“Alaṁ, subhadda, tiṭṭhatetaṁ: ‘sabbete sakāya paṭiññāya abbhaññiṁsu, sabbeva na abbhaññiṁsu, udāhu ekacce abbhaññiṁsu, ekacce na abbhaññiṁsū’ti. Dhammaṁ te, subhadda, desessāmi; taṁ suṇāhi sādhukaṁ manasikarohi, bhāsissāmī”ti.

“Enough, Subhadda, let that be. I shall teach you the Dhamma. Listen and apply your mind well, I will speak.”

“एवं, भन्ते”ति खो सुभद्दो परिब्बाजको भगवतो पच्चस्सोसि। भगवा एतदवोच:

“Evaṁ, bhante”ti kho subhaddo paribbājako bhagavato paccassosi. Bhagavā etadavoca:

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

“यस्मिं खो, सुभद्द, धम्मविनये अरियो अट्ठङ्गिको मग्गो न उपलब्भति, समणोपि तत्थ न उपलब्भति। दुतियोपि तत्थ समणो न उपलब्भति। ततियोपि तत्थ समणो न उपलब्भति। चतुत्थोपि तत्थ समणो न उपलब्भति। यस्मिञ्च खो, सुभद्द, धम्मविनये अरियो अट्ठङ्गिको मग्गो उपलब्भति, समणोपि तत्थ उपलब्भति, दुतियोपि तत्थ समणो उपलब्भति, ततियोपि तत्थ समणो उपलब्भति, चतुत्थोपि तत्थ समणो उपलब्भति। इमस्मिं खो, सुभद्द, धम्मविनये अरियो अट्ठङ्गिको मग्गो उपलब्भति, इधेव, सुभद्द, समणो, इध दुतियो समणो, इध ततियो समणो, इध चतुत्थो समणो, सुञ्ञा परप्पवादा समणेभि अञ्ञेहि।

“Yasmiṁ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo na upalabbhati, samaṇopi tattha na upalabbhati. Dutiyopi tattha samaṇo na upalabbhati. Tatiyopi tattha samaṇo na upalabbhati. Catutthopi tattha samaṇo na upalabbhati. Yasmiñca⁵⁰ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, samaṇopi tattha upalabbhati, dutiyopi tattha samaṇo upalabbhati, tatiyopi tattha samaṇo upalabbhati, catutthopi tattha samaṇo upalabbhati. Imasmiṁ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, idheva, subhadda, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo, suññā parappavādā samaṇebhi aññehi.

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

इमे च, सुभद्द, भिक्खू सम्मा विहरेय्युं, असुञ्ञो लोको अरहन्तेहि अस्साति।

Ime ca, subhadda, bhikkhū sammā vihareyyuṁ, asuñño loko arahantehi assāti.

Were these bhikkhus to practice well, the world would not be empty of perfected ones.

एकूनतिंसो वयसा सुभद्द, यं पब्बजिं किङ्कुसलानुएसी; वस्सानि पञ्ञास समाधिकानि, यतो अहं पब्बजितो सुभद्द; ञायस्स धम्मस्स पदेसवत्ती, इतो बहिद्धा समणोपि नत्थि।

Ekūnatiṁso vayasā subhadda, Yaṁ pabbajiṁ kiṅkusalānuesī; Vassāni paññāsa samādhikāni, Yato ahaṁ pabbajito subhadda; Ñāyassa dhammassa padesavattī, Ito bahiddhā samaṇopi natthi.

I was twenty-nine years of age, Subaddha, when I went forth to discover what is skillful. It’s been over fifty years since I went forth. Teacher of the references for the systematic teaching: outside of here there is no ascetic,

दुतियोपि समणो नत्थि। ततियोपि समणो नत्थि। चतुत्थोपि समणो नत्थि। सुञ्ञा परप्पवादा समणेभि अञ्ञेहि। इमे च, सुभद्द, भिक्खू सम्मा विहरेय्युं, असुञ्ञो लोको अरहन्तेहि अस्सा”ति।

Dutiyopi samaṇo natthi. Tatiyopi samaṇo natthi. Catutthopi samaṇo natthi. Suññā parappavādā samaṇebhi aññehi. Ime ca, subhadda, bhikkhū sammā vihareyyuṁ, asuñño loko arahantehi assā”ti.

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

एवं वुत्ते, सुभद्दो परिब्बाजको भगवन्तं एतदवोच: “अभिक्कन्तं, भन्ते, अभिक्कन्तं, भन्ते। सेय्यथापि, भन्ते, निक्कुज्जितं वा उक्कुज्जेय्य, पटिच्छन्नं वा विवरेय्य, मूळ्हस्स वा मग्गं आचिक्खेय्य, अन्धकारे वा तेलपज्जोतं धारेय्य: ‘चक्खुमन्तो रूपानि दक्खन्तीऽति; एवमेवं भगवता अनेकपरियायेन धम्मो पकासितो। एसाहं, भन्ते, भगवन्तं सरणं गच्छामि धम्मञ्च भिक्खुसङ्घञ्च। लभेय्याहं, भन्ते, भगवतो सन्तिके पब्बज्जं, लभेय्यं उपसम्पदन्”ति।

Evaṁ vutte, subhaddo paribbājako bhagavantaṁ etadavoca: “abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.

When he had spoken, Subhadda said to the Buddha, “Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the bhikkhu Saṅgha. Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

“यो खो, सुभद्द, अञ्ञतित्थियपुब्बो इमस्मिं धम्मविनये आकङ्खति पब्बज्जं, आकङ्खति उपसम्पदं, सो चत्तारो मासे परिवसति। चतुन्नं मासानं अच्चयेन आरद्धचित्ता भिक्खू पब्बाजेन्ति उपसम्पादेन्ति भिक्खुभावाय। अपि च मेत्थ पुग्गलवेमत्तता विदिता”ति।

“Yo kho, subhadda, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati. Catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā”ti.

“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 bhikkhus are satisfied, they’ll give the going forth, the ordination into monkhood. However, I have recognized individual differences in this matter.”

“सचे, भन्ते, अञ्ञतित्थियपुब्बा इमस्मिं धम्मविनये आकङ्खन्ता पब्बज्जं आकङ्खन्ता उपसम्पदं चत्तारो मासे परिवसन्ति, चतुन्नं मासानं अच्चयेन आरद्धचित्ता भिक्खू पब्बाजेन्ति उपसम्पादेन्ति भिक्खुभावाय। अहं चत्तारि वस्सानि परिवसिस्सामि, चतुन्नं वस्सानं अच्चयेन आरद्धचित्ता भिक्खू पब्बाजेन्तु उपसम्पादेन्तु भिक्खुभावाया”ति।

“Sace, bhante, aññatitthiyapubbā imasmiṁ dhammavinaye ākaṅkhantā pabbajjaṁ ākaṅkhantā upasampadaṁ cattāro māse parivasanti, catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Ahaṁ cattāri vassāni parivasissāmi, catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti.

“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 bhikkhus are satisfied, let them give me the going forth, the ordination into monkhood.”

अथ खो भगवा आयस्मन्तं आनन्दं आमन्तेसि: “तेनहानन्द, सुभद्दं पब्बाजेही”ति।

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “tenahānanda, subhaddaṁ pabbājehī”ti.

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

“एवं, भन्ते”ति खो आयस्मा आनन्दो भगवतो पच्चस्सोसि।

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.

“Yes, sir,” Ānanda replied.

अथ खो सुभद्दो परिब्बाजको आयस्मन्तं आनन्दं एतदवोच: “लाभा वो, आवुसो आनन्द; सुलद्धं वो, आवुसो आनन्द, ये एत्थ सत्थु सम्मुखा अन्तेवासिकाभिसेकेन अभिसित्ता”ति। अलत्थ खो सुभद्दो परिब्बाजको भगवतो सन्तिके पब्बज्जं, अलत्थ उपसम्पदं। अचिरूपसम्पन्नो खो पनायस्मा सुभद्दो एको वूपकट्ठो अप्पमत्तो आतापी पहितत्तो विहरन्तो नचिरस्सेव—यस्सत्थाय कुलपुत्ता सम्मदेव अगारस्मा अनगारियं पब्बजन्ति—तदनुत्तरं ब्रह्मचरियपरियोसानं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहासि।

Atha kho subhaddo paribbājako āyasmantaṁ ānandaṁ etadavoca: “lābhā vo, āvuso ānanda; suladdhaṁ vo, āvuso ānanda, ye ettha satthu⁵¹ sammukhā antevāsikābhisekena abhisittā”ti. Alattha kho subhaddo paribbājako bhagavato santike pabbajjaṁ, alattha upasampadaṁ. Acirūpasampanno kho panāyasmā subhaddo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti—tadanuttaraṁ brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

Then Subhadda said to Ānanda, “You’re so fortunate, Reverand Ānanda, so very fortunate, to be anointed here in the Teacher’s presence as his pupil!” And the wanderer Subhadda received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Subhadda, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

“खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्ताया”ति अब्भञ्ञासि। अञ्ञतरो खो पनायस्मा सुभद्दो अरहतं अहोसि। सो भगवतो पच्छिमो सक्खिसावको अहोसीति।

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro kho panāyasmā subhaddo arahataṁ ahosi. So bhagavato pacchimo sakkhisāvako ahosīti.

He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And Venerable Subhadda became one of the perfected. He was the last personal disciple of the Buddha.

पञ्चमो भाणवारो।

Pañcamo bhāṇavāro.

The fifth recitation section.

३५। तथागतपच्छिमवाचा

35. Tathāgatapacchimavācā

35. The Buddha’s Last Words

अथ खो भगवा आयस्मन्तं आनन्दं आमन्तेसि:

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:

Then the Buddha addressed Venerable Ānanda:

“सिया खो पनानन्द, तुम्हाकं एवमस्स: ‘अतीतसत्थुकं पावचनं, नत्थि नो सत्थाऽति। न खो पनेतं, आनन्द, एवं दट्ठब्बं। यो वो, आनन्द, मया धम्मो च विनयो च देसितो पञ्ञत्तो, सो वो ममच्चयेन सत्था।

“siyā kho panānanda, tumhākaṁ evamassa: ‘atītasatthukaṁ pāvacanaṁ, natthi no satthā’ti. Na kho panetaṁ, ānanda, evaṁ daṭṭhabbaṁ. Yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā.

“Now, Ānanda, some of you might think: ‘The teacher’s dispensation has passed. Now we have no Teacher.’ But you should not see it like this. The teaching and training that I have taught and pointed out for you shall be your Teacher after my passing.

यथा खो पनानन्द, एतरहि भिक्खू अञ्ञमञ्ञं आवुसोवादेन समुदाचरन्ति, न खो ममच्चयेन एवं समुदाचरितब्बं। थेरतरेन, आनन्द, भिक्खुना नवकतरो भिक्खु नामेन वा गोत्तेन वा आवुसोवादेन वा समुदाचरितब्बो। नवकतरेन भिक्खुना थेरतरो भिक्खु ‘भन्तेऽति वा ‘आयस्माऽति वा समुदाचरितब्बो।

Yathā kho panānanda, etarahi bhikkhū aññamaññaṁ āvusovādena samudācaranti, na kho mamaccayena evaṁ samudācaritabbaṁ. Theratarena, ānanda, bhikkhunā navakataro bhikkhu nāmena vā gottena vā āvusovādena vā samudācaritabbo. Navakatarena bhikkhunā therataro bhikkhu ‘bhante’ti vā ‘āyasmā’ti vā samudācaritabbo.

After my passing, bhikkhus ought not address each other as ‘friend’, as they do today. A more senior bhikkhu ought to address a more junior bhikkhu by name or clan, or by saying ‘friend’. A more junior bhikkhu ought to address a more senior bhikkhu using ‘sir’ or ‘venerable’.

आकङ्खमानो, आनन्द, सङ्घो ममच्चयेन खुद्दानुखुद्दकानि सिक्खापदानि समूहनतु।

Ākaṅkhamāno, ānanda, saṅgho mamaccayena khuddānukhuddakāni sikkhāpadāni samūhanatu.

If it wishes, after my passing the Saṅgha may abolish the lesser and minor training rules.

छन्नस्स, आनन्द, भिक्खुनो ममच्चयेन ब्रह्मदण्डो दातब्बो”ति।

Channassa, ānanda, bhikkhuno mamaccayena brahmadaṇḍo dātabbo”ti.

After my passing, give the divine punishment to the bhikkhu Channa.”

“कतमो पन, भन्ते, ब्रह्मदण्डो”ति?

“Katamo pana, bhante, brahmadaṇḍo”ti?

“But sir, what is the divine punishment?”

“छन्नो, आनन्द, भिक्खु यं इच्छेय्य, तं वदेय्य। सो भिक्खूहि नेव वत्तब्बो, न ओवदितब्बो, न अनुसासितब्बो”ति।

“Channo, ānanda, bhikkhu yaṁ iccheyya, taṁ vadeyya. So bhikkhūhi neva vattabbo, na ovaditabbo, na anusāsitabbo”ti.

“Channa may say what he likes, but the bhikkhus should not correct, advise, or instruct him.”

अथ खो भगवा भिक्खू आमन्तेसि: “सिया खो पन, भिक्खवे, एकभिक्खुस्सापि कङ्खा वा विमति वा बुद्धे वा धम्मे वा सङ्घे वा मग्गे वा पटिपदाय वा, पुच्छथ, भिक्खवे, मा पच्छा विप्पटिसारिनो अहुवत्थ: ‘सम्मुखीभूतो नो सत्था अहोसि, न मयं सक्खिम्हा भगवन्तं सम्मुखा पटिपुच्छितुन्ऽ”ति।

Atha kho bhagavā bhikkhū āmantesi: “siyā kho pana, bhikkhave, ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha: ‘sammukhībhūto no satthā ahosi, na mayaṁ sakkhimhā bhagavantaṁ sammukhā paṭipucchitun’”ti.

Then the Buddha said to the bhikkhus, “Perhaps even a single bhikkhu has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. So ask, bhikkhus! Don’t regret it later, thinking: ‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’”

एवं वुत्ते, ते भिक्खू तुण्ही अहेसुं।

Evaṁ vutte, te bhikkhū tuṇhī ahesuṁ.

When this was said, the bhikkhus kept silent.

दुतियम्पि खो भगवा …पे… ततियम्पि खो भगवा भिक्खू आमन्तेसि: “सिया खो पन, भिक्खवे, एकभिक्खुस्सापि कङ्खा वा विमति वा बुद्धे वा धम्मे वा सङ्घे वा मग्गे वा पटिपदाय वा, पुच्छथ, भिक्खवे, मा पच्छा विप्पटिसारिनो अहुवत्थ: ‘सम्मुखीभूतो नो सत्था अहोसि, न मयं सक्खिम्हा भगवन्तं सम्मुखा पटिपुच्छितुन्ऽ”ति।

Dutiyampi kho bhagavā …pe… tatiyampi kho bhagavā bhikkhū āmantesi: “siyā kho pana, bhikkhave, ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha: ‘sammukhībhūto no satthā ahosi, na mayaṁ sakkhimhā bhagavantaṁ sammukhā paṭipucchitun’”ti.

For a second time, and a third time the Buddha addressed the bhikkhus: “Perhaps even a single bhikkhu has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. So ask, bhikkhus! Don’t regret it later, thinking: ‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’”

ततियम्पि खो ते भिक्खू तुण्ही अहेसुं। अथ खो भगवा भिक्खू आमन्तेसि:

Tatiyampi kho te bhikkhū tuṇhī ahesuṁ. Atha kho bhagavā bhikkhū āmantesi:

For a third time, the bhikkhus kept silent. Then the Buddha said to the bhikkhus,

“सिया खो पन, भिक्खवे, सत्थुगारवेनपि न पुच्छेय्याथ। सहायकोपि, भिक्खवे, सहायकस्स आरोचेतू”ति।

“siyā kho pana, bhikkhave, satthugāravenapi na puccheyyātha. Sahāyakopi, bhikkhave, sahāyakassa ārocetū”ti.

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

एवं वुत्ते, ते भिक्खू तुण्ही अहेसुं।

Evaṁ vutte, te bhikkhū tuṇhī ahesuṁ.

When this was said, the bhikkhus kept silent.

अथ खो आयस्मा आनन्दो भगवन्तं एतदवोच: “अच्छरियं, भन्ते, अब्भुतं, भन्ते, एवं पसन्नो अहं, भन्ते, इमस्मिं भिक्खुसङ्घे, ‘नत्थि एकभिक्खुस्सापि कङ्खा वा विमति वा बुद्धे वा धम्मे वा सङ्घे वा मग्गे वा पटिपदाय वाऽ”ति।

Atha kho āyasmā ānando bhagavantaṁ etadavoca: “acchariyaṁ, bhante, abbhutaṁ, bhante, evaṁ pasanno ahaṁ, bhante, imasmiṁ bhikkhusaṅghe, ‘natthi ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā’”ti.

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

“पसादा खो त्वं, आनन्द, वदेसि, ञाणमेव हेत्थ, आनन्द, तथागतस्स। नत्थि इमस्मिं भिक्खुसङ्घे एकभिक्खुस्सापि कङ्खा वा विमति वा बुद्धे वा धम्मे वा सङ्घे वा मग्गे वा पटिपदाय वा। इमेसञ्हि, आनन्द, पञ्चन्नं भिक्खुसतानं यो पच्छिमको भिक्खु, सो सोतापन्नो अविनिपातधम्मो नियतो सम्बोधिपरायणो”ति।

“Pasādā kho tvaṁ, ānanda, vadesi, ñāṇameva hettha, ānanda, tathāgatassa. Natthi imasmiṁ bhikkhusaṅghe ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā. Imesañhi, ānanda, pañcannaṁ bhikkhusatānaṁ yo pacchimako bhikkhu, so sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.

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

अथ खो भगवा भिक्खू आमन्तेसि: “हन्द दानि, भिक्खवे, आमन्तयामि वो, वयधम्मा सङ्खारा अप्पमादेन सम्पादेथा”ति।

Atha kho bhagavā bhikkhū āmantesi: “handa dāni, bhikkhave, āmantayāmi vo, vayadhammā saṅkhārā appamādena sampādethā”ti.

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

अयं तथागतस्स पच्छिमा वाचा।

Ayaṁ tathāgatassa pacchimā vācā.

These were the Realized One’s last words.

३६। परिनिब्बुतकथा

36. Parinibbutakathā

36. The Full Extinguishment

अथ खो भगवा पठमं झानं समापज्जि, पठमज्झाना वुट्ठहित्वा दुतियं झानं समापज्जि, दुतियज्झाना वुट्ठहित्वा ततियं झानं समापज्जि, ततियज्झाना वुट्ठहित्वा चतुत्थं झानं समापज्जि, चतुत्थज्झाना वुट्ठहित्वा आकासानञ्चायतनं समापज्जि, आकासानञ्चायतनसमापत्तिया वुट्ठहित्वा विञ्ञाणञ्चायतनं समापज्जि, विञ्ञाणञ्चायतनसमापत्तिया वुट्ठहित्वा आकिञ्चञ्ञायतनं समापज्जि, आकिञ्चञ्ञायतनसमापत्तिया वुट्ठहित्वा नेवसञ्ञानासञ्ञायतनं समापज्जि, नेवसञ्ञानासञ्ञायतनसमापत्तिया वुट्ठहित्वा सञ्ञावेदयितनिरोधं समापज्जि।

Atha kho bhagavā paṭhamaṁ jhānaṁ samāpajji, paṭhamajjhānā vuṭṭhahitvā dutiyaṁ jhānaṁ samāpajji, dutiyajjhānā vuṭṭhahitvā tatiyaṁ jhānaṁ samāpajji, tatiyajjhānā vuṭṭhahitvā catutthaṁ jhānaṁ samāpajji, catutthajjhānā vuṭṭhahitvā ākāsānañcāyatanaṁ samāpajji, ākāsānañcāyatanasamāpattiyā vuṭṭhahitvā viññāṇañcāyatanaṁ samāpajji, viññāṇañcāyatanasamāpattiyā vuṭṭhahitvā ākiñcaññāyatanaṁ samāpajji, ākiñcaññāyatanasamāpattiyā vuṭṭhahitvā nevasaññānāsaññāyatanaṁ samāpajji, nevasaññānāsaññāyatanasamāpattiyā vuṭṭhahitvā saññāvedayitanirodhaṁ samāpajji.

Then the Buddha entered the first jhāna. Emerging from that, he entered the second jhāna. Emerging from that, he successively entered into and emerged from the third jhāna, the fourth jhāna, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, and the dimension of neither perception nor non-perception. Then he entered the cessation of perception and feeling.

अथ खो आयस्मा आनन्दो आयस्मन्तं अनुरुद्धं एतदवोच: “परिनिब्बुतो, भन्ते अनुरुद्ध, भगवा”ति।

Atha kho āyasmā ānando āyasmantaṁ anuruddhaṁ etadavoca: “parinibbuto, bhante anuruddha, bhagavā”ti.

Then Venerable Ānanda said to Venerable Anuruddha, “Honorable Anuruddha, has the Buddha become fully extinguished?”

“नावुसो आनन्द, भगवा परिनिब्बुतो, सञ्ञावेदयितनिरोधं समापन्नो”ति।

“Nāvuso ānanda, bhagavā parinibbuto, saññāvedayitanirodhaṁ samāpanno”ti.

“No, Friend Ānanda. He has entered the cessation of perception and feeling.”

अथ खो भगवा सञ्ञावेदयितनिरोधसमापत्तिया वुट्ठहित्वा नेवसञ्ञानासञ्ञायतनं समापज्जि, नेवसञ्ञानासञ्ञायतनसमापत्तिया वुट्ठहित्वा आकिञ्चञ्ञायतनं समापज्जि, आकिञ्चञ्ञायतनसमापत्तिया वुट्ठहित्वा विञ्ञाणञ्चायतनं समापज्जि, विञ्ञाणञ्चायतनसमापत्तिया वुट्ठहित्वा आकासानञ्चायतनं समापज्जि, आकासानञ्चायतनसमापत्तिया वुट्ठहित्वा चतुत्थं झानं समापज्जि, चतुत्थज्झाना वुट्ठहित्वा ततियं झानं समापज्जि, ततियज्झाना वुट्ठहित्वा दुतियं झानं समापज्जि, दुतियज्झाना वुट्ठहित्वा पठमं झानं समापज्जि, पठमज्झाना वुट्ठहित्वा दुतियं झानं समापज्जि, दुतियज्झाना वुट्ठहित्वा ततियं झानं समापज्जि, ततियज्झाना वुट्ठहित्वा चतुत्थं झानं समापज्जि, चतुत्थज्झाना वुट्ठहित्वा समनन्तरा भगवा परिनिब्बायि।

Atha kho bhagavā saññāvedayitanirodhasamāpattiyā vuṭṭhahitvā nevasaññānāsaññāyatanaṁ samāpajji, nevasaññānāsaññāyatanasamāpattiyā vuṭṭhahitvā ākiñcaññāyatanaṁ samāpajji, ākiñcaññāyatanasamāpattiyā vuṭṭhahitvā viññāṇañcāyatanaṁ samāpajji, viññāṇañcāyatanasamāpattiyā vuṭṭhahitvā ākāsānañcāyatanaṁ samāpajji, ākāsānañcāyatanasamāpattiyā vuṭṭhahitvā catutthaṁ jhānaṁ samāpajji, catutthajjhānā vuṭṭhahitvā tatiyaṁ jhānaṁ samāpajji, tatiyajjhānā vuṭṭhahitvā dutiyaṁ jhānaṁ samāpajji, dutiyajjhānā vuṭṭhahitvā paṭhamaṁ jhānaṁ samāpajji, paṭhamajjhānā vuṭṭhahitvā dutiyaṁ jhānaṁ samāpajji, dutiyajjhānā vuṭṭhahitvā tatiyaṁ jhānaṁ samāpajji, tatiyajjhānā vuṭṭhahitvā catutthaṁ jhānaṁ samāpajji, catutthajjhānā vuṭṭhahitvā samanantarā bhagavā parinibbāyi.

Then the Buddha emerged from the cessation of perception and feeling and entered the dimension of neither perception nor non-perception. Emerging from that, he successively entered into and emerged from the dimension of nothingness, the dimension of infinite consciousness, the dimension of infinite space, the fourth jhāna, the third jhāna, the second jhāna, and the first jhāna. Emerging from that, he successively entered into and emerged from the second jhāna and the third jhāna. Then he entered the fourth jhāna. Emerging from that the Buddha immediately became fully extinguished.

परिनिब्बुते भगवति सह परिनिब्बाना महाभूमिचालो अहोसि भिंसनको सलोमहंसो। देवदुन्दुभियो च फलिंसु। परिनिब्बुते भगवति सह परिनिब्बाना ब्रह्मासहम्पति इमं गाथं अभासि:

Parinibbute bhagavati saha parinibbānā mahābhūmicālo ahosi bhiṁsanako salomahaṁso. Devadundubhiyo ca phaliṁsu. Parinibbute bhagavati saha parinibbānā brahmāsahampati imaṁ gāthaṁ abhāsi:

When the Buddha became fully extinguished, along with the full Nibbana there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky. When the Buddha became fully extinguished, Brahmā Sahampati recited this verse:

“सब्बेव निक्खिपिस्सन्ति, भूता लोके समुस्सयं; यत्थ एतादिसो सत्था, लोके अप्पटिपुग्गलो; तथागतो बलप्पत्तो, सम्बुद्धो परिनिब्बुतो”ति।

“Sabbeva nikkhipissanti, bhūtā loke samussayaṁ; Yattha etādiso satthā, loke appaṭipuggalo; Tathāgato balappatto, sambuddho parinibbuto”ti.

“All creatures in this world must lay down this bag of bones. For even a Teacher such as this, unrivaled in the world, the Realized One, attained to power, the Buddha became fully extinguished.”

परिनिब्बुते भगवति सह परिनिब्बाना सक्को देवानमिन्दो इमं गाथं अभासि:

Parinibbute bhagavati saha parinibbānā sakko devānamindo imaṁ gāthaṁ abhāsi:

When the Buddha became fully extinguished, Sakka, lord of gods, recited this verse:

“अनिच्चा वत सङ्खारा, उप्पादवयधम्मिनो; उप्पज्जित्वा निरुज्झन्ति, तेसं वूपसमो सुखो”ति।

“Aniccā vata saṅkhārā, uppādavayadhammino; Uppajjitvā nirujjhanti, tesaṁ vūpasamo sukho”ti.

“Oh! Conditions are impermanent, their nature is to rise and fall; having arisen, they cease; their stilling is true bliss.”

परिनिब्बुते भगवति सह परिनिब्बाना आयस्मा अनुरुद्धो इमा गाथायो अभासि:

Parinibbute bhagavati saha parinibbānā āyasmā anuruddho imā gāthāyo abhāsi:

When the Buddha became fully extinguished, Venerable Anuruddha recited this verse:

“नाहु अस्सासपस्सासो, ठितचित्तस्स तादिनो; अनेजो सन्तिमारब्भ, यं कालमकरी मुनि।

“Nāhu assāsapassāso, ṭhitacittassa tādino; Anejo santimārabbha, yaṁ kālamakarī muni.

“There was no more breathing for the poised one of steady heart. Imperturbable, committed to peace, the sage has done his time.

असल्लीनेन चित्तेन, वेदनं अज्झवासयि; पज्जोतस्सेव निब्बानं, विमोक्खो चेतसो अहू”ति।

Asallīnena cittena, vedanaṁ ajjhavāsayi; Pajjotasseva nibbānaṁ, vimokkho cetaso ahū”ti.

He put up with painful feelings without flinching. The liberation of his heart was like the extinguishing of a lamp.”

परिनिब्बुते भगवति सह परिनिब्बाना आयस्मा आनन्दो इमं गाथं अभासि:

Parinibbute bhagavati saha parinibbānā āyasmā ānando imaṁ gāthaṁ abhāsi:

When the Buddha became fully extinguished, Venerable Ānanda recited this verse:

“तदासि यं भिंसनकं, तदासि लोमहंसनं; सब्बाकारवरूपेते, सम्बुद्धे परिनिब्बुते”ति।

“Tadāsi yaṁ bhiṁsanakaṁ, tadāsi lomahaṁsanaṁ; Sabbākāravarūpete, sambuddhe parinibbute”ti.

“Then there was terror! Then they had goosebumps! When the Buddha, endowed with all fine qualities, became fully extinguished.”

परिनिब्बुते भगवति ये ते तत्थ भिक्खू अवीतरागा अप्पेकच्चे बाहा पग्गय्ह कन्दन्ति, छिन्नपातं पपतन्ति, आवट्टन्ति विवट्टन्ति, “अतिखिप्पं भगवा परिनिब्बुतो, अतिखिप्पं सुगतो परिनिब्बुतो, अतिखिप्पं चक्खुं लोके अन्तरहितो”ति। ये पन ते भिक्खू वीतरागा, ते सता सम्पजाना अधिवासेन्ति: “अनिच्चा सङ्खारा, तं कुतेत्थ लब्भा”ति।

Parinibbute bhagavati ye te tattha bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti vivaṭṭanti, “atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahito”ti. Ye pana te bhikkhū vītarāgā, te satā sampajānā adhivāsenti: “aniccā saṅkhārā, taṁ kutettha labbhā”ti.

When the Buddha became fully extinguished, some of the bhikkhus 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 extinguished! Too soon the Holy One has become fully extinguished! Too soon the Eye of the World has vanished!” But the bhikkhus who were free of desire endured, mindful and aware, thinking, “Conditions are impermanent. How could it possibly be otherwise?”

अथ खो आयस्मा अनुरुद्धो भिक्खू आमन्तेसि: “अलं, आवुसो, मा सोचित्थ मा परिदेवित्थ। ननु एतं, आवुसो, भगवता पटिकच्चेव अक्खातं: ‘सब्बेहेव पियेहि मनापेहि नानाभावो विनाभावो अञ्ञथाभावोऽ। तं कुतेत्थ, आवुसो, लब्भा। ‘यं तं जातं भूतं सङ्खतं पलोकधम्मं, तं वत मा पलुज्जीऽति, नेतं ठानं विज्जति। देवता, आवुसो, उज्झायन्ती”ति।

Atha kho āyasmā anuruddho bhikkhū āmantesi: “alaṁ, āvuso, mā socittha mā paridevittha. Nanu etaṁ, āvuso, bhagavatā paṭikacceva akkhātaṁ: ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’. Taṁ kutettha, āvuso, labbhā. ‘Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ vata mā palujjī’ti, netaṁ ṭhānaṁ vijjati. Devatā, āvuso, ujjhāyantī”ti.

Then Anuruddha addressed the bhikkhus: “Enough, friends, do not grieve or lament. Did the Buddha not prepare us for this when he explained that we must be parted and separated from all we hold dear and beloved? How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out? The deities are complaining.”

“कथंभूता पन, भन्ते, आयस्मा अनुरुद्धो देवता मनसि करोती”ति?

“Kathaṁbhūtā pana, bhante, āyasmā anuruddho devatā manasi karotī”ti?

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

“सन्तावुसो आनन्द, देवता आकासे पथवीसञ्ञिनियो केसे पकिरिय कन्दन्ति, बाहा पग्गय्ह कन्दन्ति, छिन्नपातं पपतन्ति, आवट्टन्ति, विवट्टन्ति: ‘अतिखिप्पं भगवा परिनिब्बुतो, अतिखिप्पं सुगतो परिनिब्बुतो, अतिखिप्पं चक्खुं लोके अन्तरहितोऽति। सन्तावुसो आनन्द, देवता पथविया पथवीसञ्ञिनियो केसे पकिरिय कन्दन्ति, बाहा पग्गय्ह कन्दन्ति, छिन्नपातं पपतन्ति, आवट्टन्ति, विवट्टन्ति: ‘अतिखिप्पं भगवा परिनिब्बुतो, अतिखिप्पं सुगतो परिनिब्बुतो, अतिखिप्पं चक्खुं लोके अन्तरहितोऽति। या पन ता देवता वीतरागा, ता सता सम्पजाना अधिवासेन्ति: ‘अनिच्चा सङ्खारा, तं कुतेत्थ लब्भाऽ”ति।

“Santāvuso ānanda, devatā ākāse pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti: ‘atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahito’ti. Santāvuso ānanda, devatā pathaviyā pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti: ‘atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahito’ti. Yā pana tā devatā vītarāgā, tā satā sampajānā adhivāsenti: ‘aniccā saṅkhārā, taṁ kutettha labbhā’”ti.

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

अथ खो आयस्मा च अनुरुद्धो आयस्मा च आनन्दो तं रत्तावसेसं धम्मिया कथाय वीतिनामेसुं।

Atha kho āyasmā ca anuruddho āyasmā ca ānando taṁ rattāvasesaṁ dhammiyā kathāya vītināmesuṁ.

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

अथ खो आयस्मा अनुरुद्धो आयस्मन्तं आनन्दं आमन्तेसि: “गच्छावुसो आनन्द, कुसिनारं पविसित्वा कोसिनारकानं मल्लानं आरोचेहि: ‘परिनिब्बुतो, वासेट्ठा, भगवा, यस्सदानि कालं मञ्ञथाऽ”ति।

Atha kho āyasmā anuruddho āyasmantaṁ ānandaṁ āmantesi: “gacchāvuso ānanda, kusināraṁ pavisitvā kosinārakānaṁ mallānaṁ ārocehi: ‘parinibbuto, vāseṭṭhā, bhagavā, yassadāni kālaṁ maññathā’”ti.

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

“एवं, भन्ते”ति खो आयस्मा आनन्दो आयस्मतो अनुरुद्धस्स पटिस्सुत्वा पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय अत्तदुतियो कुसिनारं पाविसि।

“Evaṁ, bhante”ti kho āyasmā ānando āyasmato anuruddhassa paṭissutvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya attadutiyo kusināraṁ pāvisi.

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

तेन खो पन समयेन कोसिनारका मल्ला सन्धागारे सन्निपतिता होन्ति तेनेव करणीयेन। अथ खो आयस्मा आनन्दो येन कोसिनारकानं मल्लानं सन्धागारं तेनुपसङ्कमि; उपसङ्कमित्वा कोसिनारकानं मल्लानं आरोचेसि: “परिनिब्बुतो, वासेट्ठा, भगवा, यस्सदानि कालं मञ्ञथा”ति।

Tena kho pana samayena kosinārakā mallā sandhāgāre sannipatitā honti teneva karaṇīyena. Atha kho āyasmā ānando yena kosinārakānaṁ mallānaṁ sandhāgāraṁ tenupasaṅkami; upasaṅkamitvā kosinārakānaṁ mallānaṁ ārocesi: “parinibbuto, vāseṭṭhā, bhagavā, yassadāni kālaṁ maññathā”ti.

Now at that time the Mallas of Kusinārā were sitting together at the meeting hall still on the same business. Ānanda went up to them, and announced, “Vāseṭṭhas, the Buddha has become fully extinguished. Please come at your convenience.”

इदमायस्मतो आनन्दस्स वचनं सुत्वा मल्ला च मल्लपुत्ता च मल्लसुणिसा च मल्लपजापतियो च अघाविनो दुम्मना चेतोदुक्खसमप्पिता अप्पेकच्चे केसे पकिरिय कन्दन्ति, बाहा पग्गय्ह कन्दन्ति, छिन्नपातं पपतन्ति, आवट्टन्ति, विवट्टन्ति: “अतिखिप्पं भगवा परिनिब्बुतो, अतिखिप्पं सुगतो परिनिब्बुतो, अतिखिप्पं चक्खुं लोके अन्तरहितो”ति।

Idamāyasmato ānandassa vacanaṁ sutvā mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā appekacce kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti: “atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahito”ti.

When they heard what Ānanda had to say, the Mallas, their sons, daughters-in-law, and wives became distraught, saddened, and grief-stricken. And some, with hair disheveled and arms raised, falling down like their feet were chopped off, rolling back and forth, lamented, “Too soon the Blessed One has become fully extinguished! Too soon the Holy One has become fully extinguished! Too soon the Eye of the World has vanished!”

३७। बुद्धसरीरपूजा

37. Buddhasarīrapūjā

37. The Rites of Venerating the Buddha’s Corpse

अथ खो कोसिनारका मल्ला पुरिसे आणापेसुं: “तेन हि, भणे, कुसिनारायं गन्धमालञ्च सब्बञ्च ताळावचरं सन्निपातेथा”ति।

Atha kho kosinārakā mallā purise āṇāpesuṁ: “tena hi, bhaṇe, kusinārāyaṁ gandhamālañca sabbañca tāḷāvacaraṁ sannipātethā”ti.

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

अथ खो कोसिनारका मल्ला गन्धमालञ्च सब्बञ्च ताळावचरं पञ्च च दुस्सयुगसतानि आदाय येन उपवत्तनं मल्लानं सालवनं, येन भगवतो सरीरं तेनुपसङ्कमिंसु; उपसङ्कमित्वा भगवतो सरीरं नच्चेहि गीतेहि वादितेहि मालेहि गन्धेहि सक्करोन्ता गरुं करोन्ता मानेन्ता पूजेन्ता चेलवितानानि करोन्ता मण्डलमाळे पटियादेन्ता एकदिवसं वीतिनामेसुं।

Atha kho kosinārakā mallā gandhamālañca sabbañca tāḷāvacaraṁ pañca ca dussayugasatāni ādāya yena upavattanaṁ mallānaṁ sālavanaṁ, yena bhagavato sarīraṁ tenupasaṅkamiṁsu; upasaṅkamitvā bhagavato sarīraṁ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā celavitānāni karontā maṇḍalamāḷe paṭiyādentā ekadivasaṁ vītināmesuṁ.

Then—taking those fragrances and garlands, all the musical instruments, and five hundred pairs of garments—they went to the Mallian sal grove at Upavattana and approached the Buddha’s corpse. They spent the day honoring, respecting, revering, and venerating the Buddha’s corpse with dance and song and music and garlands and fragrances, and making awnings and setting up pavilions.

अथ खो कोसिनारकानं मल्लानं एतदहोसि: “अतिविकालो खो अज्ज भगवतो सरीरं झापेतुं, स्वे दानि मयं भगवतो सरीरं झापेस्सामा”ति। अथ खो कोसिनारका मल्ला भगवतो सरीरं नच्चेहि गीतेहि वादितेहि मालेहि गन्धेहि सक्करोन्ता गरुं करोन्ता मानेन्ता पूजेन्ता चेलवितानानि करोन्ता मण्डलमाळे पटियादेन्ता दुतियम्पि दिवसं वीतिनामेसुं, ततियम्पि दिवसं वीतिनामेसुं, चतुत्थम्पि दिवसं वीतिनामेसुं, पञ्चमम्पि दिवसं वीतिनामेसुं, छट्ठम्पि दिवसं वीतिनामेसुं।

Atha kho kosinārakānaṁ mallānaṁ etadahosi: “ativikālo kho ajja bhagavato sarīraṁ jhāpetuṁ, sve dāni mayaṁ bhagavato sarīraṁ jhāpessāmā”ti. Atha kho kosinārakā mallā bhagavato sarīraṁ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā celavitānāni karontā maṇḍalamāḷe paṭiyādentā dutiyampi divasaṁ vītināmesuṁ, tatiyampi divasaṁ vītināmesuṁ, catutthampi divasaṁ vītināmesuṁ, pañcamampi divasaṁ vītināmesuṁ, chaṭṭhampi divasaṁ vītināmesuṁ.

Then they thought, “It’s too late to cremate the Buddha’s corpse today. Let’s do it tomorrow.” But they spent the next day the same way, and so too the third, fourth, fifth, and sixth days.

अथ खो सत्तमं दिवसं कोसिनारकानं मल्लानं एतदहोसि: “मयं भगवतो सरीरं नच्चेहि गीतेहि वादितेहि मालेहि गन्धेहि सक्करोन्ता गरुं करोन्ता मानेन्ता पूजेन्ता दक्खिणेन दक्खिणं नगरस्स हरित्वा बाहिरेन बाहिरं दक्खिणतो नगरस्स भगवतो सरीरं झापेस्सामा”ति।

Atha kho sattamaṁ divasaṁ kosinārakānaṁ mallānaṁ etadahosi: “mayaṁ bhagavato sarīraṁ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā dakkhiṇena dakkhiṇaṁ nagarassa haritvā bāhirena bāhiraṁ dakkhiṇato nagarassa bhagavato sarīraṁ jhāpessāmā”ti.

Then on the seventh day they thought, “Honoring, respecting, revering, and venerating the Buddha’s corpse with dance and song and music and garlands and fragrances, let us carry it to the south of the town, and cremate it there outside the town.”

तेन खो पन समयेन अट्ठ मल्लपामोक्खा सीसंन्हाता अहतानि वत्थानि निवत्था: “मयं भगवतो सरीरं उच्चारेस्सामा”ति न सक्कोन्ति उच्चारेतुं।

Tena kho pana samayena aṭṭha mallapāmokkhā sīsaṁnhātā ahatāni vatthāni nivatthā: “mayaṁ bhagavato sarīraṁ uccāressāmā”ti na sakkonti uccāretuṁ.

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

अथ खो कोसिनारका मल्ला आयस्मन्तं अनुरुद्धं एतदवोचुं: “को नु खो, भन्ते अनुरुद्ध, हेतु को पच्चयो, येनिमे अट्ठ मल्लपामोक्खा सीसंन्हाता अहतानि वत्थानि निवत्था: ‘मयं भगवतो सरीरं उच्चारेस्सामाऽति न सक्कोन्ति उच्चारेतुन्”ति?

Atha kho kosinārakā mallā āyasmantaṁ anuruddhaṁ etadavocuṁ: “ko nu kho, bhante anuruddha, hetu ko paccayo, yenime aṭṭha mallapāmokkhā sīsaṁnhātā ahatāni vatthāni nivatthā: ‘mayaṁ bhagavato sarīraṁ uccāressāmā’ti na sakkonti uccāretun”ti?

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

“अञ्ञथा खो, वासेट्ठा, तुम्हाकं अधिप्पायो, अञ्ञथा देवतानं अधिप्पायो”ति।

“Aññathā kho, vāseṭṭhā, tumhākaṁ adhippāyo, aññathā devatānaṁ adhippāyo”ti.

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

“कथं पन, भन्ते, देवतानं अधिप्पायो”ति?

“Kathaṁ pana, bhante, devatānaṁ adhippāyo”ti?

“But sir, what is the deities’ plan?”

“तुम्हाकं खो, वासेट्ठा, अधिप्पायो: ‘मयं भगवतो सरीरं नच्चेहि गीतेहि वादितेहि मालेहि गन्धेहि सक्करोन्ता गरुं करोन्ता मानेन्ता पूजेन्ता दक्खिणेन दक्खिणं नगरस्स हरित्वा बाहिरेन बाहिरं दक्खिणतो नगरस्स भगवतो सरीरं झापेस्सामाऽति; देवतानं खो, वासेट्ठा, अधिप्पायो: ‘मयं भगवतो सरीरं दिब्बेहि नच्चेहि गीतेहि वादितेहि मालेहि गन्धेहि सक्करोन्ता गरुं करोन्ता मानेन्ता पूजेन्ता उत्तरेन उत्तरं नगरस्स हरित्वा उत्तरेन द्वारेन नगरं पवेसेत्वा मज्झेन मज्झं नगरस्स हरित्वा पुरत्थिमेन द्वारेन निक्खमित्वा पुरत्थिमतो नगरस्स मकुटबन्धनं नाम मल्लानं चेतियं एत्थ भगवतो सरीरं झापेस्सामाऽ”ति।

“Tumhākaṁ kho, vāseṭṭhā, adhippāyo: ‘mayaṁ bhagavato sarīraṁ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā dakkhiṇena dakkhiṇaṁ nagarassa haritvā bāhirena bāhiraṁ dakkhiṇato nagarassa bhagavato sarīraṁ jhāpessāmā’ti; devatānaṁ kho, vāseṭṭhā, adhippāyo: ‘mayaṁ bhagavato sarīraṁ dibbehi naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā uttarena uttaraṁ nagarassa haritvā uttarena dvārena nagaraṁ pavesetvā majjhena majjhaṁ nagarassa haritvā puratthimena dvārena nikkhamitvā puratthimato nagarassa makuṭabandhanaṁ nāma mallānaṁ cetiyaṁ ettha bhagavato sarīraṁ jhāpessāmā’”ti.

“You plan to carry the Buddha’s corpse to the south of the town while venerating it with dance and song and music and garlands and fragrances, and cremate it there outside the town. The deities plan to carry the Buddha’s corpse to the north of the town while venerating it with heavenly dance and song and music and garlands and fragrances. Then they plan to enter the town by the northern gate, carry it through the center of the town, leave by the eastern gate, and cremate it there at the Mallian shrine named Coronation.”

“यथा, भन्ते, देवतानं अधिप्पायो, तथा होतू”ति।

“Yathā, bhante, devatānaṁ adhippāyo, tathā hotū”ti.

“Sir, let it be as the deities plan.”

तेन खो पन समयेन कुसिनारा याव सन्धिसमलसङ्कटीरा जण्णुमत्तेन ओधिना मन्दारवपुप्फेहि सन्थता होति। अथ खो देवता च कोसिनारका च मल्ला भगवतो सरीरं दिब्बेहि च मानुसकेहि च नच्चेहि गीतेहि वादितेहि मालेहि गन्धेहि सक्करोन्ता गरुं करोन्ता मानेन्ता पूजेन्ता उत्तरेन उत्तरं नगरस्स हरित्वा उत्तरेन द्वारेन नगरं पवेसेत्वा मज्झेन मज्झं नगरस्स हरित्वा पुरत्थिमेन द्वारेन निक्खमित्वा पुरत्थिमतो नगरस्स मकुटबन्धनं नाम मल्लानं चेतियं एत्थ च भगवतो सरीरं निक्खिपिंसु।

Tena kho pana samayena kusinārā yāva sandhisamalasaṅkaṭīrā jaṇṇumattena odhinā mandāravapupphehi santhatā⁵² hoti. Atha kho devatā ca kosinārakā ca mallā bhagavato sarīraṁ dibbehi ca mānusakehi ca naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā uttarena uttaraṁ nagarassa haritvā uttarena dvārena nagaraṁ pavesetvā majjhena majjhaṁ nagarassa haritvā puratthimena dvārena nikkhamitvā puratthimato nagarassa makuṭabandhanaṁ nāma mallānaṁ cetiyaṁ ettha ca bhagavato sarīraṁ nikkhipiṁsu.

Now at that time the whole of Kusinārā was covered knee-deep with the flowers of the Flame Tree, without gaps even on the filth and rubbish heaps. Then the deities and the Mallas of Kusinārā carried the Buddha’s corpse to the north of the town while venerating it with heavenly and human dance and song and music and garlands and fragrances. Then they entered the town by the northern gate, carried it through the center of the town, left by the eastern gate, and deposited the corpse there at the Mallian shrine named Coronation.

अथ खो कोसिनारका मल्ला आयस्मन्तं आनन्दं एतदवोचुं: “कथं मयं, भन्ते आनन्द, तथागतस्स सरीरे पटिपज्जामा”ति?

Atha kho kosinārakā mallā āyasmantaṁ ānandaṁ etadavocuṁ: “kathaṁ mayaṁ, bhante ānanda, tathāgatassa sarīre paṭipajjāmā”ti?

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

“यथा खो, वासेट्ठा, रञ्ञो चक्कवत्तिस्स सरीरे पटिपज्जन्ति, एवं तथागतस्स सरीरे पटिपज्जितब्बन्”ति।

“Yathā kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti, evaṁ tathāgatassa sarīre paṭipajjitabban”ti.

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

“कथं पन, भन्ते आनन्द, रञ्ञो चक्कवत्तिस्स सरीरे पटिपज्जन्ती”ति?

“Kathaṁ pana, bhante ānanda, rañño cakkavattissa sarīre paṭipajjantī”ti?

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

“रञ्ञो, वासेट्ठा, चक्कवत्तिस्स सरीरं अहतेन वत्थेन वेठेन्ति, अहतेन वत्थेन वेठेत्वा विहतेन कप्पासेन वेठेन्ति, विहतेन कप्पासेन वेठेत्वा अहतेन वत्थेन वेठेन्ति। एतेन उपायेन पञ्चहि युगसतेहि रञ्ञो चक्कवत्तिस्स सरीरं वेठेत्वा आयसाय तेलदोणिया पक्खिपित्वा अञ्ञिस्सा आयसाय दोणिया पटिकुज्जित्वा सब्बगन्धानं चितकं करित्वा रञ्ञो चक्कवत्तिस्स सरीरं झापेन्ति। चातुमहापथे रञ्ञो चक्कवत्तिस्स थूपं करोन्ति। एवं खो, वासेट्ठा, रञ्ञो चक्कवत्तिस्स सरीरे पटिपज्जन्ति। यथा खो, वासेट्ठा, रञ्ञो चक्कवत्तिस्स सरीरे पटिपज्जन्ति, एवं तथागतस्स सरीरे पटिपज्जितब्बं। चातुमहापथे तथागतस्स थूपो कातब्बो। तत्थ ये मालं वा गन्धं वा चुण्णकं वा आरोपेस्सन्ति वा अभिवादेस्सन्ति वा चित्तं वा पसादेस्सन्ति, तेसं तं भविस्सति दीघरत्तं हिताय सुखाया”ति।

“Rañño, vāseṭṭhā, cakkavattissa sarīraṁ ahatena vatthena veṭhenti, ahatena vatthena veṭhetvā vihatena kappāsena veṭhenti, vihatena kappāsena veṭhetvā ahatena vatthena veṭhenti. Etena upāyena pañcahi yugasatehi rañño cakkavattissa sarīraṁ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṁ citakaṁ karitvā rañño cakkavattissa sarīraṁ jhāpenti. Cātumahāpathe rañño cakkavattissa thūpaṁ karonti. Evaṁ kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti. Yathā kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti, evaṁ tathāgatassa sarīre paṭipajjitabbaṁ. Cātumahāpathe tathāgatassa thūpo kātabbo. Tattha ye mālaṁ vā gandhaṁ vā cuṇṇakaṁ vā āropessanti vā abhivādessanti vā cittaṁ vā pasādessanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāyā”ti.

अथ खो कोसिनारका मल्ला पुरिसे आणापेसुं: “तेन हि, भणे, मल्लानं विहतं कप्पासं सन्निपातेथा”ति।

Atha kho kosinārakā mallā purise āṇāpesuṁ: “tena hi, bhaṇe, mallānaṁ vihataṁ kappāsaṁ sannipātethā”ti.

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

अथ खो कोसिनारका मल्ला भगवतो सरीरं अहतेन वत्थेन वेठेत्वा विहतेन कप्पासेन वेठेसुं, विहतेन कप्पासेन वेठेत्वा अहतेन वत्थेन वेठेसुं। एतेन उपायेन पञ्चहि युगसतेहि भगवतो सरीरं वेठेत्वा आयसाय तेलदोणिया पक्खिपित्वा अञ्ञिस्सा आयसाय दोणिया पटिकुज्जित्वा सब्बगन्धानं चितकं करित्वा भगवतो सरीरं चितकं आरोपेसुं।

Atha kho kosinārakā mallā bhagavato sarīraṁ ahatena vatthena veṭhetvā vihatena kappāsena veṭhesuṁ, vihatena kappāsena veṭhetvā ahatena vatthena veṭhesuṁ. Etena upāyena pañcahi yugasatehi bhagavato sarīraṁ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṁ citakaṁ karitvā bhagavato sarīraṁ citakaṁ āropesuṁ.

So the Mallas wrapped the Buddha’s corpse, and placed it in an iron case filled with oil. Then, having built a funeral pyre out of all kinds of fragrant substances, they lifted the corpse on to the pyre.

३८। महाकस्सपत्थेरवत्थु

38. Mahākassapattheravatthu

38. Mahākassapa’s Arrival

तेन खो पन समयेन आयस्मा महाकस्सपो पावाय कुसिनारं अद्धानमग्गप्पटिपन्नो होति महता भिक्खुसङ्घेन सद्धिं पञ्चमत्तेहि भिक्खुसतेहि। अथ खो आयस्मा महाकस्सपो मग्गा ओक्कम्म अञ्ञतरस्मिं रुक्खमूले निसीदि।

Tena kho pana samayena āyasmā mahākassapo pāvāya kusināraṁ addhānamaggappaṭipanno hoti mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. Atha kho āyasmā mahākassapo maggā okkamma aññatarasmiṁ rukkhamūle nisīdi.

Now at that time Venerable Mahākassapa was traveling along the road from Pāvā to Kusinārā together with a large Saṅgha of five hundred bhikkhus. Then he left the road and sat at the root of a tree.

तेन खो पन समयेन अञ्ञतरो आजीवको कुसिनाराय मन्दारवपुप्फं गहेत्वा पावं अद्धानमग्गप्पटिपन्नो होति। अद्दसा खो आयस्मा महाकस्सपो तं आजीवकं दूरतोव आगच्छन्तं, दिस्वा तं आजीवकं एतदवोच: “अपावुसो, अम्हाकं सत्थारं जानासी”ति?

Tena kho pana samayena aññataro ājīvako kusinārāya mandāravapupphaṁ gahetvā pāvaṁ addhānamaggappaṭipanno hoti. Addasā kho āyasmā mahākassapo taṁ ājīvakaṁ dūratova āgacchantaṁ, disvā taṁ ājīvakaṁ etadavoca: “apāvuso, amhākaṁ satthāraṁ jānāsī”ti?

Now at that time a certain Ājīvaka ascetic had picked up a Flame Tree flower in Kusinārā and was traveling along the road to Pāvā. Mahākassapa saw him coming off in the distance and said to him, “Friend, might you know about our Teacher?”

“आमावुसो, जानामि, अज्ज सत्ताहपरिनिब्बुतो समणो गोतमो। ततो मे इदं मन्दारवपुप्फं गहितन्”ति। तत्थ ये ते भिक्खू अवीतरागा अप्पेकच्चे बाहा पग्गय्ह कन्दन्ति, छिन्नपातं पपतन्ति, आवट्टन्ति, विवट्टन्ति: “अतिखिप्पं भगवा परिनिब्बुतो, अतिखिप्पं सुगतो परिनिब्बुतो, अतिखिप्पं चक्खुं लोके अन्तरहितो”ति। ये पन ते भिक्खू वीतरागा, ते सता सम्पजाना अधिवासेन्ति: “अनिच्चा सङ्खारा, तं कुतेत्थ लब्भा”ति।

“Āmāvuso, jānāmi, ajja sattāhaparinibbuto samaṇo gotamo. Tato me idaṁ mandāravapupphaṁ gahitan”ti. Tattha ye te bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti: “atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahito”ti. Ye pana te bhikkhū vītarāgā, te satā sampajānā adhivāsenti: “aniccā saṅkhārā, taṁ kutettha labbhā”ti.

“Yes, friend. Seven days ago the ascetic Gotama became fully extinguished. From there I picked up this Flame Tree flower.” Some of the bhikkhus 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 extinguished! Too soon the Holy One has become fully extinguished! Too soon the Eye of the World has vanished!” But the bhikkhus who were free of desire endured, mindful and aware, thinking, “Conditions are impermanent. How could it possibly be otherwise?”

तेन खो पन समयेन सुभद्दो नाम वुद्धपब्बजितो तस्सं परिसायं निसिन्नो होति। अथ खो सुभद्दो वुद्धपब्बजितो ते भिक्खू एतदवोच: “अलं, आवुसो, मा सोचित्थ, मा परिदेवित्थ, सुमुत्ता मयं तेन महासमणेन। उपद्दुता च होम: ‘इदं वो कप्पति, इदं वो न कप्पतीऽति। इदानि पन मयं यं इच्छिस्साम, तं करिस्साम, यं न इच्छिस्साम, न तं करिस्सामा”ति।

Tena kho pana samayena subhaddo nāma vuddhapabbajito tassaṁ parisāyaṁ nisinno hoti. Atha kho subhaddo vuddhapabbajito te bhikkhū etadavoca: “alaṁ, āvuso, mā socittha, mā paridevittha, sumuttā mayaṁ tena mahāsamaṇena. Upaddutā ca homa: ‘idaṁ vo kappati, idaṁ vo na kappatī’ti. Idāni pana mayaṁ yaṁ icchissāma, taṁ karissāma, yaṁ na icchissāma, na taṁ karissāmā”ti.

Now at that time a monk named Subhadda, who had gone forth when old, was sitting in that assembly. He said to those bhikkhus, “Enough, friends, do not grieve or lament. We’re well rid of that Great Ascetic. And we are oppressed: ‘This is allowable for you; this is not allowable for you.’ Well, now we shall do what we want and not do what we don’t want.”

अथ खो आयस्मा महाकस्सपो भिक्खू आमन्तेसि: “अलं, आवुसो, मा सोचित्थ, मा परिदेवित्थ। ननु एतं, आवुसो, भगवता पटिकच्चेव अक्खातं: ‘सब्बेहेव पियेहि मनापेहि नानाभावो विनाभावो अञ्ञथाभावोऽ। तं कुतेत्थ, आवुसो, लब्भा। ‘यं तं जातं भूतं सङ्खतं पलोकधम्मं, तं तथागतस्सापि सरीरं मा पलुज्जीऽति, नेतं ठानं विज्जती”ति।

Atha kho āyasmā mahākassapo bhikkhū āmantesi: “alaṁ, āvuso, mā socittha, mā paridevittha. Nanu etaṁ, āvuso, bhagavatā paṭikacceva akkhātaṁ: ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’. Taṁ kutettha, āvuso, labbhā. ‘Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ tathāgatassāpi sarīraṁ mā palujjī’ti, netaṁ ṭhānaṁ vijjatī”ti.

Then Venerable Mahākassapa addressed the bhikkhus, “Enough, friends, do not grieve or lament. Did the Buddha not prepare us for this when he explained that we must be parted and separated from all we hold dear and beloved? How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out, even the Realized One’s body?”

तेन खो पन समयेन चत्तारो मल्लपामोक्खा सीसंन्हाता अहतानि वत्थानि निवत्था: “मयं भगवतो चितकं आळिम्पेस्सामा”ति न सक्कोन्ति आळिम्पेतुं।

Tena kho pana samayena cattāro mallapāmokkhā sīsaṁnhātā ahatāni vatthāni nivatthā: “mayaṁ bhagavato citakaṁ āḷimpessāmā”ti na sakkonti āḷimpetuṁ.

Now at that time four of the leading Mallas, having bathed their heads and dressed in unworn clothes, said, “We shall light the Buddha’s funeral pyre.” But they were unable to do so.

अथ खो कोसिनारका मल्ला आयस्मन्तं अनुरुद्धं एतदवोचुं: “को नु खो, भन्ते अनुरुद्ध, हेतु को पच्चयो, येनिमे चत्तारो मल्लपामोक्खा सीसंन्हाता अहतानि वत्थानि निवत्था: ‘मयं भगवतो चितकं आळिम्पेस्सामाऽति न सक्कोन्ति आळिम्पेतुन्”ति?

Atha kho kosinārakā mallā āyasmantaṁ anuruddhaṁ etadavocuṁ: “ko nu kho, bhante anuruddha, hetu ko paccayo, yenime cattāro mallapāmokkhā sīsaṁnhātā ahatāni vatthāni nivatthā: ‘mayaṁ bhagavato citakaṁ āḷimpessāmā’ti na sakkonti āḷimpetun”ti?

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

“अञ्ञथा खो, वासेट्ठा, देवतानं अधिप्पायो”ति।

“Aññathā kho, vāseṭṭhā, devatānaṁ adhippāyo”ti.

“Vāseṭṭhas, the deities have a different plan.”

“कथं पन, भन्ते, देवतानं अधिप्पायो”ति?

“Kathaṁ pana, bhante, devatānaṁ adhippāyo”ti?

“But sir, what is the deities’ plan?”

“देवतानं खो, वासेट्ठा, अधिप्पायो: ‘अयं आयस्मा महाकस्सपो पावाय कुसिनारं अद्धानमग्गप्पटिपन्नो महता भिक्खुसङ्घेन सद्धिं पञ्चमत्तेहि भिक्खुसतेहि। न ताव भगवतो चितको पज्जलिस्सति, यावायस्मा महाकस्सपो भगवतो पादे सिरसा न वन्दिस्सतीऽ”ति।

“Devatānaṁ kho, vāseṭṭhā, adhippāyo: ‘ayaṁ āyasmā mahākassapo pāvāya kusināraṁ addhānamaggappaṭipanno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. Na tāva bhagavato citako pajjalissati, yāvāyasmā mahākassapo bhagavato pāde sirasā na vandissatī’”ti.

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

“यथा, भन्ते, देवतानं अधिप्पायो, तथा होतू”ति।

“Yathā, bhante, devatānaṁ adhippāyo, tathā hotū”ti.

“Sir, let it be as the deities plan.”

अथ खो आयस्मा महाकस्सपो येन कुसिनारा मकुटबन्धनं नाम मल्लानं चेतियं, येन भगवतो चितको तेनुपसङ्कमि; उपसङ्कमित्वा एकंसं चीवरं कत्वा अञ्जलिं पणामेत्वा तिक्खत्तुं चितकं पदक्खिणं कत्वा भगवतो पादे सिरसा वन्दि। तानिपि खो पञ्चभिक्खुसतानि एकंसं चीवरं कत्वा अञ्जलिं पणामेत्वा तिक्खत्तुं चितकं पदक्खिणं कत्वा भगवतो पादे सिरसा वन्दिंसु। वन्दिते च पनायस्मता महाकस्सपेन तेहि च पञ्चहि भिक्खुसतेहि सयमेव भगवतो चितको पज्जलि।

Atha kho āyasmā mahākassapo yena kusinārā makuṭabandhanaṁ nāma mallānaṁ cetiyaṁ, yena bhagavato citako tenupasaṅkami; upasaṅkamitvā ekaṁsaṁ cīvaraṁ katvā añjaliṁ paṇāmetvā tikkhattuṁ citakaṁ padakkhiṇaṁ katvā bhagavato pāde sirasā vandi. Tānipi kho pañcabhikkhusatāni ekaṁsaṁ cīvaraṁ katvā añjaliṁ paṇāmetvā tikkhattuṁ citakaṁ padakkhiṇaṁ katvā bhagavato pāde sirasā vandiṁsu. Vandite ca panāyasmatā mahākassapena tehi ca pañcahi bhikkhusatehi sayameva bhagavato citako pajjali.

Then Venerable Mahākassapa arrived at the Mallian shrine named Coronation at Kusinārā and approached the Buddha’s funeral pyre. Arranging his robe over one shoulder and raising his joined palms, he respectfully circled the Buddha three times, keeping him on his right, and bowed with his head at the Buddha’s feet. And the five hundred bhikkhus did likewise. And when Mahākassapa and the five hundred bhikkhus bowed the Buddha’s funeral pyre burst into flames all by itself.

झायमानस्स खो पन भगवतो सरीरस्स यं अहोसि छवीति वा चम्मन्ति वा मंसन्ति वा न्हारूति वा लसिकाति वा, तस्स नेव छारिका पञ्ञायित्थ, न मसि; सरीरानेव अवसिस्सिंसु। सेय्यथापि नाम सप्पिस्स वा तेलस्स वा झायमानस्स नेव छारिका पञ्ञायति, न मसि; एवमेव भगवतो सरीरस्स झायमानस्स यं अहोसि छवीति वा चम्मन्ति वा मंसन्ति वा न्हारूति वा लसिकाति वा, तस्स नेव छारिका पञ्ञायित्थ, न मसि; सरीरानेव अवसिस्सिंसु। तेसञ्च पञ्चन्नं दुस्सयुगसतानं द्वेव दुस्सानि न डय्हिंसु यञ्च सब्बअब्भन्तरिमं यञ्च बाहिरं। दड्ढे च खो पन भगवतो सरीरे अन्तलिक्खा उदकधारा पातुभवित्वा भगवतो चितकं निब्बापेसि। उदकसालतोपि अब्भुन्नमित्वा भगवतो चितकं निब्बापेसि। कोसिनारकापि मल्ला सब्बगन्धोदकेन भगवतो चितकं निब्बापेसुं।

Jhāyamānassa kho pana bhagavato sarīrassa yaṁ ahosi chavīti vā cammanti vā maṁsanti vā nhārūti vā lasikāti vā, tassa neva chārikā paññāyittha, na masi; sarīrāneva avasissiṁsu. Seyyathāpi nāma sappissa vā telassa vā jhāyamānassa neva chārikā paññāyati, na masi; evameva bhagavato sarīrassa jhāyamānassa yaṁ ahosi chavīti vā cammanti vā maṁsanti vā nhārūti vā lasikāti vā, tassa neva chārikā paññāyittha, na masi; sarīrāneva avasissiṁsu. Tesañca pañcannaṁ dussayugasatānaṁ dveva dussāni na ḍayhiṁsu⁵³ yañca sabbaabbhantarimaṁ yañca bāhiraṁ. Daḍḍhe ca kho pana bhagavato sarīre antalikkhā udakadhārā pātubhavitvā bhagavato citakaṁ nibbāpesi. Udakasālatopi⁵⁴ abbhunnamitvā bhagavato citakaṁ nibbāpesi. Kosinārakāpi mallā sabbagandhodakena bhagavato citakaṁ nibbāpesuṁ.

And when the Buddha’s corpse was cremated no ash or soot was found from outer or inner skin, flesh, sinews, or synovial fluid. Only the relics remained. It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found. In the same way, when the Buddha’s corpse was cremated no ash or soot was found from outer or inner skin, flesh, sinews, or synovial fluid. Only the relics remained. And of those five hundred pairs of garments only two were not burnt: the innermost and the outermost. But when the Buddha’s corpse was consumed the funeral pyre was extinguished by a stream of water that appeared in the sky, by water dripping from the sal trees, and by the Mallas’ fragrant water.

अथ खो कोसिनारका मल्ला भगवतो सरीरानि सत्ताहं सन्धागारे सत्तिपञ्जरं करित्वा धनुपाकारं परिक्खिपापेत्वा नच्चेहि गीतेहि वादितेहि मालेहि गन्धेहि सक्करिंसु गरुं करिंसु मानेसुं पूजेसुं।

Atha kho kosinārakā mallā bhagavato sarīrāni sattāhaṁ sandhāgāre sattipañjaraṁ karitvā dhanupākāraṁ parikkhipāpetvā naccehi gītehi vāditehi mālehi gandhehi sakkariṁsu garuṁ kariṁsu mānesuṁ pūjesuṁ.

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

३९। सरीरधातुविभजन

39. Sarīradhātuvibhajana

39. Distributing the Relics

अस्सोसि खो राजा मागधो अजातसत्तु वेदेहिपुत्तो: “भगवा किर कुसिनारायं परिनिब्बुतो”ति। अथ खो राजा मागधो अजातसत्तु वेदेहिपुत्तो कोसिनारकानं मल्लानं दूतं पाहेसि: “भगवापि खत्तियो अहम्पि खत्तियो, अहम्पि अरहामि भगवतो सरीरानं भागं, अहम्पि भगवतो सरीरानं थूपञ्च महञ्च करिस्सामी”ति।

Assosi kho rājā māgadho ajātasattu vedehiputto: “bhagavā kira kusinārāyaṁ parinibbuto”ti. Atha kho rājā māgadho ajātasattu vedehiputto kosinārakānaṁ mallānaṁ dūtaṁ pāhesi: “bhagavāpi khattiyo ahampi khattiyo, ahampi arahāmi bhagavato sarīrānaṁ bhāgaṁ, ahampi bhagavato sarīrānaṁ thūpañca mahañca karissāmī”ti.

King Ajātasattu of Magadha, son of the princess of Videha, heard that the Buddha had become fully extinguished at Kusinārā. He sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat and so am I. I too deserve a share of the Buddha’s relics. I will build a monument for them and conduct a memorial service.”

अस्सोसुं खो वेसालिका लिच्छवी: “भगवा किर कुसिनारायं परिनिब्बुतो”ति। अथ खो वेसालिका लिच्छवी कोसिनारकानं मल्लानं दूतं पाहेसुं: “भगवापि खत्तियो मयम्पि खत्तिया, मयम्पि अरहाम भगवतो सरीरानं भागं, मयम्पि भगवतो सरीरानं थूपञ्च महञ्च करिस्सामा”ति।

Assosuṁ kho vesālikā licchavī: “bhagavā kira kusinārāyaṁ parinibbuto”ti. Atha kho vesālikā licchavī kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ: “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.

The Licchavis of Vesālī also heard that the Buddha had become fully extinguished at Kusinārā. They sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”

अस्सोसुं खो कपिलवत्थुवासी सक्या: “भगवा किर कुसिनारायं परिनिब्बुतो”ति। अथ खो कपिलवत्थुवासी सक्या कोसिनारकानं मल्लानं दूतं पाहेसुं: “भगवा अम्हाकं ञातिसेट्ठो, मयम्पि अरहाम भगवतो सरीरानं भागं, मयम्पि भगवतो सरीरानं थूपञ्च महञ्च करिस्सामा”ति।

Assosuṁ kho kapilavatthuvāsī sakyā: “bhagavā kira kusinārāyaṁ parinibbuto”ti. Atha kho kapilavatthuvāsī sakyā kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ: “bhagavā amhākaṁ ñātiseṭṭho, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.

The Sakyans of Kapilavatthu also heard that the Buddha had become fully extinguished at Kusinārā. They sent an envoy to the Mallas of Kusinārā: “The Buddha was our foremost relative. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”

अस्सोसुं खो अल्लकप्पका बुलयो: “भगवा किर कुसिनारायं परिनिब्बुतो”ति। अथ खो अल्लकप्पका बुलयो कोसिनारकानं मल्लानं दूतं पाहेसुं: “भगवापि खत्तियो मयम्पि खत्तिया, मयम्पि अरहाम भगवतो सरीरानं भागं, मयम्पि भगवतो सरीरानं थूपञ्च महञ्च करिस्सामा”ति।

Assosuṁ kho allakappakā bulayo: “bhagavā kira kusinārāyaṁ parinibbuto”ti. Atha kho allakappakā bulayo kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ: “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.

The Bulis of Allakappa also heard that the Buddha had become fully extinguished at Kusinārā. They sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”

अस्सोसुं खो रामगामका कोळिया: “भगवा किर कुसिनारायं परिनिब्बुतो”ति। अथ खो रामगामका कोळिया कोसिनारकानं मल्लानं दूतं पाहेसुं: “भगवापि खत्तियो मयम्पि खत्तिया, मयम्पि अरहाम भगवतो सरीरानं भागं, मयम्पि भगवतो सरीरानं थूपञ्च महञ्च करिस्सामा”ति।

Assosuṁ kho rāmagāmakā koḷiyā: “bhagavā kira kusinārāyaṁ parinibbuto”ti. Atha kho rāmagāmakā koḷiyā kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ: “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.

The Koḷiyans of Rāmagāma also heard that the Buddha had become fully extinguished at Kusinārā. They sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”

अस्सोसि खो वेट्ठदीपको ब्राह्मणो: “भगवा किर कुसिनारायं परिनिब्बुतो”ति। अथ खो वेट्ठदीपको ब्राह्मणो कोसिनारकानं मल्लानं दूतं पाहेसि: “भगवापि खत्तियो अहम्पिस्मि ब्राह्मणो, अहम्पि अरहामि भगवतो सरीरानं भागं, अहम्पि भगवतो सरीरानं थूपञ्च महञ्च करिस्सामी”ति।

Assosi kho veṭṭhadīpako brāhmaṇo: “bhagavā kira kusinārāyaṁ parinibbuto”ti. Atha kho veṭṭhadīpako brāhmaṇo kosinārakānaṁ mallānaṁ dūtaṁ pāhesi: “bhagavāpi khattiyo ahampismi brāhmaṇo, ahampi arahāmi bhagavato sarīrānaṁ bhāgaṁ, ahampi bhagavato sarīrānaṁ thūpañca mahañca karissāmī”ti.

The brahmin of Veṭhadīpa also heard that the Buddha had become fully extinguished at Kusinārā. He sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat and I am a brahmin. I too deserve a share of the Buddha’s relics. I will build a monument for them and conduct a memorial service.”

अस्सोसुं खो पावेय्यका मल्ला: “भगवा किर कुसिनारायं परिनिब्बुतो”ति। अथ खो पावेय्यका मल्ला कोसिनारकानं मल्लानं दूतं पाहेसुं: “भगवापि खत्तियो मयम्पि खत्तिया, मयम्पि अरहाम भगवतो सरीरानं भागं, मयम्पि भगवतो सरीरानं थूपञ्च महञ्च करिस्सामा”ति।

Assosuṁ kho pāveyyakā mallā: “bhagavā kira kusinārāyaṁ parinibbuto”ti. Atha kho pāveyyakā mallā kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ: “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.

The Mallas of Pāvā also heard that the Buddha had become fully extinguished at Kusinārā. They sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”

एवं वुत्ते, कोसिनारका मल्ला ते सङ्घे गणे एतदवोचुं: “भगवा अम्हाकं गामक्खेत्ते परिनिब्बुतो, न मयं दस्साम भगवतो सरीरानं भागन्”ति।

Evaṁ vutte, kosinārakā mallā te saṅghe gaṇe etadavocuṁ: “bhagavā amhākaṁ gāmakkhette parinibbuto, na mayaṁ dassāma bhagavato sarīrānaṁ bhāgan”ti.

When they had spoken, the Mallas of Kusinārā said to those various groups: “The Buddha became fully extinguished in our village district. We will not give away a share of his relics.”

एवं वुत्ते, दोणो ब्राह्मणो ते सङ्घे गणे एतदवोच:

Evaṁ vutte, doṇo brāhmaṇo te saṅghe gaṇe etadavoca:

Then Doṇa the brahmin said to those various groups:

“सुणन्तु भोन्तो मम एकवाचं, अम्हाक बुद्धो अहु खन्तिवादो; न हि साधु यं उत्तमपुग्गलस्स, सरीरभागे सिया सम्पहारो।

“Suṇantu bhonto mama ekavācaṁ, Amhāka⁵⁵ buddho ahu khantivādo; Na hi sādhu yaṁ uttamapuggalassa, Sarīrabhāge siyā sampahāro.

“Hear, sirs, a single word from me. Our Buddha’s teaching was acceptance. It would not be good to fight over a share of the supreme person’s relics.

सब्बेव भोन्तो सहिता समग्गा, सम्मोदमाना करोमट्ठभागे; वित्थारिका होन्तु दिसासु थूपा, बहू जना चक्खुमतो पसन्ना”ति।

Sabbeva bhonto sahitā samaggā, Sammodamānā karomaṭṭhabhāge; Vitthārikā hontu disāsu thūpā, Bahū janā cakkhumato pasannā”ti.

Let us make eight portions, good sirs, rejoicing in unity and harmony. Let there be monuments far and wide, so many folk may gain faith in the Clear-eyed One!”

“तेन हि, ब्राह्मण, त्वञ्ञेव भगवतो सरीरानि अट्ठधा समं सविभत्तं विभजाही”ति।

“Tena hi, brāhmaṇa, tvaññeva bhagavato sarīrāni aṭṭhadhā samaṁ savibhattaṁ vibhajāhī”ti.

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

“एवं, भो”ति खो दोणो ब्राह्मणो तेसं सङ्घानं गणानं पटिस्सुत्वा भगवतो सरीरानि अट्ठधा समं सुविभत्तं विभजित्वा ते सङ्घे गणे एतदवोच: “इमं मे भोन्तो तुम्बं ददन्तु अहम्पि तुम्बस्स थूपञ्च महञ्च करिस्सामी”ति। अदंसु खो ते दोणस्स ब्राह्मणस्स तुम्बं।

“Evaṁ, bho”ti kho doṇo brāhmaṇo tesaṁ saṅghānaṁ gaṇānaṁ paṭissutvā bhagavato sarīrāni aṭṭhadhā samaṁ suvibhattaṁ vibhajitvā te saṅghe gaṇe etadavoca: “imaṁ me bhonto tumbaṁ dadantu ahampi tumbassa thūpañca mahañca karissāmī”ti. Adaṁsu kho te doṇassa brāhmaṇassa tumbaṁ.

“Yes, sirs,” replied Doṇa to those various groups. He divided the relics as asked and said to them, “Sirs, please give me the urn, and I shall build a monument for it and conduct a memorial service.” So they gave Doṇa the urn.

अस्सोसुं खो पिप्पलिवनिया मोरिया: “भगवा किर कुसिनारायं परिनिब्बुतो”ति। अथ खो पिप्पलिवनिया मोरिया कोसिनारकानं मल्लानं दूतं पाहेसुं: “भगवापि खत्तियो मयम्पि खत्तिया, मयम्पि अरहाम भगवतो सरीरानं भागं, मयम्पि भगवतो सरीरानं थूपञ्च महञ्च करिस्सामा”ति।

Assosuṁ kho pippalivaniyā⁵⁶ moriyā: “bhagavā kira kusinārāyaṁ parinibbuto”ti. Atha kho pippalivaniyā moriyā kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ: “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.

The Moriyas of Pippalivana heard that the Buddha had become fully extinguished at Kusinārā. They sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat, and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”

“नत्थि भगवतो सरीरानं भागो, विभत्तानि भगवतो सरीरानि। इतो अङ्गारं हरथा”ति। ते ततो अङ्गारं हरिंसु।

“Natthi bhagavato sarīrānaṁ bhāgo, vibhattāni bhagavato sarīrāni. Ito aṅgāraṁ harathā”ti. Te tato aṅgāraṁ hariṁsu.

“There is no portion of the Buddha’s relics left, they have already been portioned out. Here, take the embers.” So they took the embers.

४०। धातुथूपपूजा

40. Dhātuthūpapūjā

40. Venerating the Relics

अथ खो राजा मागधो अजातसत्तु वेदेहिपुत्तो राजगहे भगवतो सरीरानं थूपञ्च महञ्च अकासि। वेसालिकापि लिच्छवी वेसालियं भगवतो सरीरानं थूपञ्च महञ्च अकंसु। कपिलवत्थुवासीपि सक्या कपिलवत्थुस्मिं भगवतो सरीरानं थूपञ्च महञ्च अकंसु। अल्लकप्पकापि बुलयो अल्लकप्पे भगवतो सरीरानं थूपञ्च महञ्च अकंसु। रामगामकापि कोळिया रामगामे भगवतो सरीरानं थूपञ्च महञ्च अकंसु। वेट्ठदीपकोपि ब्राह्मणो वेट्ठदीपे भगवतो सरीरानं थूपञ्च महञ्च अकासि। पावेय्यकापि मल्ला पावायं भगवतो सरीरानं थूपञ्च महञ्च अकंसु। कोसिनारकापि मल्ला कुसिनारायं भगवतो सरीरानं थूपञ्च महञ्च अकंसु। दोणोपि ब्राह्मणो तुम्बस्स थूपञ्च महञ्च अकासि। पिप्पलिवनियापि मोरिया पिप्पलिवने अङ्गारानं थूपञ्च महञ्च अकंसु। इति अट्ठ सरीरथूपा नवमो तुम्बथूपो दसमो अङ्गारथूपो। एवमेतं भूतपुब्बन्ति।

Atha kho rājā māgadho ajātasattu vedehiputto rājagahe bhagavato sarīrānaṁ thūpañca mahañca akāsi. Vesālikāpi licchavī vesāliyaṁ bhagavato sarīrānaṁ thūpañca mahañca akaṁsu. Kapilavatthuvāsīpi sakyā kapilavatthusmiṁ bhagavato sarīrānaṁ thūpañca mahañca akaṁsu. Allakappakāpi bulayo allakappe bhagavato sarīrānaṁ thūpañca mahañca akaṁsu. Rāmagāmakāpi koḷiyā rāmagāme bhagavato sarīrānaṁ thūpañca mahañca akaṁsu. Veṭṭhadīpakopi brāhmaṇo veṭṭhadīpe bhagavato sarīrānaṁ thūpañca mahañca akāsi. Pāveyyakāpi mallā pāvāyaṁ bhagavato sarīrānaṁ thūpañca mahañca akaṁsu. Kosinārakāpi mallā kusinārāyaṁ bhagavato sarīrānaṁ thūpañca mahañca akaṁsu. Doṇopi brāhmaṇo tumbassa thūpañca mahañca akāsi. Pippalivaniyāpi moriyā pippalivane aṅgārānaṁ thūpañca mahañca akaṁsu. Iti aṭṭha sarīrathūpā navamo tumbathūpo dasamo aṅgārathūpo. Evametaṁ bhūtapubbanti.

Then King Ajātasattu of Magadha, the Licchavis of Vesālī, the Sakyans of Kapilavatthu, the Bulis of Allakappa, the Koḷiyans of Rāmagāma, the brahmin of Veṭhadīpa, the Mallas of Pāvā, the Mallas of Kusinārā, the brahmin Doṇa, and the Moriyas of Pippalivana built monuments for them and conducted memorial services. Thus there were eight monuments for the relics, a ninth for the urn, and a tenth for the embers. That is how it was in the old days.

अट्ठदोणं चक्खुमतो सरीरं, सत्तदोणं जम्बुदीपे महेन्ति; एकञ्च दोणं पुरिसवरुत्तमस्स, रामगामे नागराजा महेति।

Aṭṭhadoṇaṁ cakkhumato sarīraṁ, Sattadoṇaṁ jambudīpe mahenti; Ekañca doṇaṁ purisavaruttamassa, Rāmagāme nāgarājā maheti.

There were eight shares of the Clear-eyed One’s relics. Seven were worshipped throughout India. But one share of the most excellent of men was worshipped in Rāmagāma by a dragon king.

एकाहि दाठा तिदिवेहि पूजिता, एका पन गन्धारपुरे महीयति; कालिङ्गरञ्ञो विजिते पुनेकं, एकं पन नागराजा महेति।

Ekāhi dāṭhā tidivehi pūjitā, Ekā pana gandhārapure mahīyati; Kāliṅgarañño vijite punekaṁ, Ekaṁ pana nāgarājā maheti.

One tooth is venerated by the gods of the Three and Thirty, and one is worshipped in the city of Gandhāra; another one in the realm of the Kaliṅga King, and one is worshipped by a dragon king.

तस्सेव तेजेन अयं वसुन्धरा, आयागसेट्ठेहि मही अलङ्कता; एवं इमं चक्खुमतो सरीरं, सुसक्कतं सक्कतसक्कतेहि।

Tasseva tejena ayaṁ vasundharā, Āyāgaseṭṭhehi mahī alaṅkatā; Evaṁ imaṁ cakkhumato sarīraṁ, Susakkataṁ sakkatasakkatehi.

Through their glory this rich earth is adorned with the best of offerings. Thus the Clear-eyed One’s corpse is well honored by the honorable.

देविन्दनागिन्दनरिन्दपूजितो, मनुस्सिन्दसेट्ठेहि तथेव पूजितो; तं वन्दथ पञ्जलिका लभित्वा, बुद्धो हवे कप्पसतेहि दुल्लभोति।

Devindanāgindanarindapūjito, Manussindaseṭṭhehi tatheva pūjito; Taṁ vandatha⁵⁷ pañjalikā labhitvā, Buddho have kappasatehi dullabhoti.

It’s venerated by lords of gods, dragons, and spirits; and likewise venerated by the finest lords of men. Honor it with joined palms when you get the chance, for a Buddha is rare even in a hundred eons.

चत्तालीस समा दन्ता, केसा लोमा च सब्बसो; देवा हरिंसु एकेकं, चक्कवाळपरम्पराति।

Cattālīsa samā dantā, kesā lomā ca sabbaso; Devā hariṁsu ekekaṁ, cakkavāḷaparamparāti.

Altogether forty even teeth, and the body hair and head hair, were carried off individually by gods across the universe.

महापरिनिब्बानसुत्तं निट्ठितं ततियं।

Mahāparinibbānasuttaṁ niṭṭhitaṁ tatiyaṁ.

Next: महासुदस्सनसुत्त • Mahāsudassanasutta • King Mahāsudassana

The authoritative text of the Dīgha Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]

Footnotes:

1. ucchecchāmi → ucchejjāmi (sya-all, km, pts1ed); ucchijjāmi (mr)

2. garuṁ karonti → garukaronti (bj, sya-all, km, pts1ed)

3. sārandade → sānandare (mr)

4. phāsu → phāsuṁ (bj, sya-all, km, pts1ed)

5. te → kiṁ nu (sya-all, km, pts1ed, mr)

6. sāyanhasamayaṁ → pubbaṇhasamayaṁ (km)

7. sahasseva → sahassasahasseva (bj udānaṭṭhakathā); sahassasseva (pts1ed, mr); sahassaseva (ṭīkāyaṁ pāṭhantaraṁ)

8. Tiṇṇā → na tiṇṇā (mr)

9. dukkhanirodhaṁ → dukkhanirodho (bj, sya-all)

10. nātikā → nādikā (bj, sya-all, km, pts1ed)

11. Kukkuṭo → kakudho (bj, sya-all, km, pts1ed)

12. Kāḷimbo → kālimbo (bj); kāraḷimbho (sya-all, km); kāliṅgo (pts1ed)

13. kaṭissaho → kaṭissabho (pts1ed)

14. bhaddo → bhaṭo (sya-all, km)

15. subhaddo → subhaṭo (sya-all, km)

16. Tasmiṁyeva → tasmiṁ tasmiṁ kho (sya-all, km); tasmiṁ tasmiṁ ce (pts1ed)

17. etaṁ → ekaṁ (mr)

18. evamahaṁ taṁ → evaṁ mahantaṁ (bj, pts1ed); evaṁpi mahantaṁ (sya-all, km)

19. jitamha → jitamhā (bahūsu)

20. adhivutthaṁ → adhivāsitaṁ (sya-all, km)

21. veḷuvagāmako → beluvagāmako (bj, pts1ed)

22. gilānā vuṭṭhito → gilānavuṭṭhito (saddanīti)

23. veṭhamissakena → vekkhamissakena (bj); veḷumissakena (sya-all, km); veghamissakena (pts1ed); vekhamissakena (mr)

24. cāpālaṁ cetiyaṁ → pāvālaṁ cetiyaṁ (sya-all, km)

25. sattambaṁ → sattamba (bj); sattambakaṁ (pts1ed)

26. paṭikacceva → paṭigacceva (bj, pts1ed)

27. Tañca → tañcetaṁ (bj); taṁ vacanaṁ (pts1ed)

28. bhaṇḍagāmo → bhaṇḍaggāmo (km); bhaṇḍugāmo (mr)

29. osāriyamānāni → otāriyamānāni (bj, pts1ed)

30. setodakā → setakā (bj, pts1ed)

31. sītī → sītaṁ (pts1ed, mr)

32. apisu → apissu (bj); api hi (sya-all, km, pts1ed)

33. vijjullatāsu → vijjutāsu (bj, sya-all, km, pts1ed)

34. kva → kuhiṁ (bj)

35. sīghasotāya → siṅghasotāya (mr)

36. hataccikaṁ viya → vītaccikaṁ viya (bj, pts1ed); hatacchikaṁ viya (sya-all)

37. antarena → antare (sya-all, km)

38. appaṭimo ca → appaṭimodha (bj); appaṭimo va (pts1ed)

39. Vattā → satthā (bj, sya-all, km, pts1ed)

40. pamukhe → samukhe (mr)

41. kho → yo kho (mr)

42. samasamaphalā → samaphalā (bj); samā samaphalā (mr)

43. cakkhuṁ → cakkhumā (sya-all, km, mr)

44. vassaṁvuṭṭhā → vassaṁ vutthā (bj, sya-all, km, pts1ed)

45. sarīraṁ → sarīre (sya-all, km, mr)

46. Cātumahāpathe → cātummahāpathe (bj, sya-all, km, pts1ed)

47. cuṇṇakaṁ → vaṇṇakaṁ (pts1ed)

48. cakkavattī → cakkavatti (sya-all, km, mr)

49. sandhāgāre → santhāgāre (bj, pts1ed); saṇṭhāgāre (sya-all, km)

50. ca → idheva (mr)

51. satthu → satthārā (sya-all, km, pts1ed)

52. santhatā → saṇṭhitā (sya-all, km)

53. dveva dussāni na ḍayhiṁsu → dveva dussāni ḍayhiṁsu (si, sya-all, km, pts1ed)

54. Udakasālatopi → udakaṁ sālatopi (bj, sya-all, km)

55. Amhāka → amhākaṁ (pts1ed)

56. pippalivaniyā → pipphalivaniyā (sya-all, km, pts1ed)

57. Taṁ vandatha → taṁ taṁ vandatha (sya-all, km)