Mahâ-Parinibbâna-Suttanta: The Book of the Great Decease

37. 'By passing quite beyond all idea of form, by putting an end to all idea of resistance, by paying no attention to the idea of distinction, he, thinking "it is all infinite space," reaches (mentally) and remains in the state of mind in which the idea of the infinity of space is the only idea that is present--this is the fourth stage of deliverance. 38. 'By passing quite beyond all idea of space being the infinite basis, he, thinking "it is all infinite reason," reaches (mentally) and remains in the state of mind to which the infinity of reason is alone present--this is the fifth stage of deliverance. 39. 'By passing quite beyond the mere consciousness of the infinity of reason, he, thinking "nothing at all exists," reaches (mentally) and remains in the state of mind to which nothing at all is specially present--this is the sixth stage of deliverance. 40. 'By passing quite beyond all idea of nothingness he reaches (mentally) and remains in the state of mind to which neither ideas nor the absence of ideas are specially present--this is the seventh stage of deliverance. 41. 'By passing quite beyond the state of "neither ideas nor the absence of ideas" he reaches (mentally) and remains in the state of mind in which both sensations and ideas have ceased to be-this is the eighth stage of deliverance. 42. 'Now these, Ânanda, are the eight stages of deliverance. ------------------------

------------------------ 43. 'On one occasion, Ânanda, I was resting under the shepherd's Nigrodha tree on the bank of the p. 53 river Nerañgarâ immediately after having reached the great enlightenment. Then Mâra, the Evil One, came, Ânanda, to the place where I was, and standing beside me he addressed me in the words: "Pass away now, Lord, from existence! Let the Blessed One now die! Now is the time for the Blessed One to pass away!" 44. 'And when he had thus spoken, Ânanda, I addressed Mâra, the Evil One, and said: "I shall not die, O Evil One! until not only the brethren and sisters of the order, but also the lay-disciples of either sex shall have become true hearers, wise and well-trained, ready and learned, versed in the Scriptures, fulfilling all the greater and the lesser duties, correct in life, walking according to the precepts--until they, having thus themselves learned the doctrine, shall be able to tell others of it, preach it, make it known, establish it, open it, minutely explain it and make it clear--until they, when others start vain doctrine, shall be able by the truth to vanquish and refute it, and so to spread the wonder-working truth abroad! 45. '"I shall not die until this pure religion of mine shall have become successful, prosperous, wide-spread, and popular in all its full extent--until, in a word, it shall have been well proclaimed among men!" 46. 'And now again to-day, Ânanda, at the Kâpâla Ketiya, Mara, the Evil One, came to the place where I was, and standing beside me addressed me [in the same words].

46. 'And now again to-day, Ânanda, at the Kâpâla Ketiya, Mara, the Evil One, came to the place where I was, and standing beside me addressed me [in the same words]. 47. 'And when he had thus spoken, Ânanda, I answered him and said: "Make thyself happy, the final extinction of the Tathâgata shall take place p. 54 before long. At the end of three months from this time the Tathâgata will die!" 48. 'Thus, Ânanda, the Tathâgata has now to-day at the Kâpâla Ketiya consciously and deliberately rejected the rest of his allotted term of life.' 49. And when he had thus spoken the venerable Ânanda addressed the Blessed One, and said: 'Vouchsafe, Lord, to remain during the kalpa! live on through the kalpa, O Blessed One! for the good and the happiness of the great multitudes, out of pity for the world, for the good and the gain and the weal of gods and men!' 50. 'Enough now, Ânanda, beseech not the Tathâgata!' was the reply. 'The time for making such request is past.' 51. And again, the second time, the venerable Ânanda besought the Blessed One [in the same words. And he received from the Blessed One the same reply]. 52. And again, the third time, the venerable Ânanda besought the Blessed One [in the same words]. 53. 'Hast thou faith, Ânanda, in the wisdom of the Tathâgata?' 'Even so, Lord!' 'Now why, then, Ânanda, dost thou trouble the Tathâgata even until the third time?' 54. 'From his own mouth have I heard from the Blessed One, from his own mouth have I received this saying, "Whosoever has thought out, Ânanda, and developed, practised, accumulated, and ascended to the very heights of the four paths to saintship, and so mastered them as to be able to use them as

54. 'From his own mouth have I heard from the Blessed One, from his own mouth have I received this saying, "Whosoever has thought out, Ânanda, and developed, practised, accumulated, and ascended to the very heights of the four paths to saintship, and so mastered them as to be able to use them as p. 55 a means of (mental) advancement, and as a basis for edification--he, should he desire it, could remain in the same birth for a kalpa, or for that portion of a kalpa which has yet to run." Now the Tathâgata has thought out and thoroughly practised them [in all respects as just now fully described], and might, should he desire it, remain alive for a kalpa, or for that portion of a kalpa which has yet to run.' 55. 'Hast thou faith, Ânanda?' 'Even so, Lord!' 'Then, O Ânanda, thine is the fault, thine is the offence-in that when a suggestion so evident and a hint so clear were thus given thee by the Tathâgata, thou wast yet incapable of comprehending them, and thou besoughtest not the Tathâgata, saying, "Vouchsafe, Lord, to remain during the kalpa. Live on, O Blessed One! through the kalpa for the good and the happiness of the great multitudes, out of pity for the world, for the good and the gain and the weal of gods and men." If thou shouldst then have so besought the Tathâgata, the Tathâgata might have rejected the appeal even to the second time, but the third time he would have granted it. Thine, therefore, O Ânanda, is the fault, thine is the offence!'

56. 'On one occasion, Ânanda, I was dwelling at Râgagaha, on the hill called the Vulture's Peak. Now there, Ânanda, I spoke to thee, and said: "How pleasant a spot, Ânanda, is Râgagaha; how pleasant is this Vulture's Peak. Whosoever has thought out, Ânanda, and developed, practised, accumulated, and ascended to the very heights of the four paths to saintship, and so mastered them as to be able to use them as a means of (mental) advancement, and as a basis for edification--he, should he p. 56 desire it, could remain in the same birth for a kalpa, or for that portion of a kalpa which has yet to run. But even when a suggestion so evident and a hint so clear were thus given thee by the Tathâgata, thou wast yet incapable of comprehending them, and thou besoughtest not the Tathâgata, saying, 'Vouchsafe, Lord, to remain during the kalpa. Live on, O Blessed One! through the kalpa for the good and the happiness of the great multitudes, out of pity for the world, for the good and the gain and the weal of gods and men.' If thou shouldst then have so besought the Tathâgata, the Tathâgata might have rejected the appeal even to the second time, but the third time he would have granted it. Thine, therefore, O Ânanda, is the fault, thine is the offence!" 57. 'On one occasion, Ânanda, I was dwelling at that same Râgagaha in the Banyan Grove--on one occasion at that same Râgagaha at the Robbers' Cliff--on one occasion at that same Râgagaha in the Sattapanni cave on the slope of Mount Vebhâra--on one occasion at that same Râgagaha at the Black Rock on the slope of Mount Isigili--on one occasion at that same Râgagaha in the Sîtavana Grove in the mountain cave Sappasondika--on one occasion at that same Râgagaha in the Tapoda Grove--on one occasion at that same Râgagaha in the Bambu Grove in the Squirrels' Feeding Ground--on one occasion at that same Râgagaha in Gîvaka's Mango Grove--on one occasion at that same Râgagaha in the Deer Forest at Maddakukkhi.'

58. 'Now there too, Ânanda, I spoke to thee, and said: "How pleasant, Ânanda, is Râgagaha; how pleasant the Vulture's Peak; how pleasant the p. 57 Banyan tree of Gotama; how pleasant the Robbers' Cliff; how pleasant the Sattapanni cave on the slope of Mount Vebhâra; how pleasant the Black Rock on the slope of Mount Isigili; how pleasant the mountain cave Sappasondika in the Sîtavana Grove; how pleasant the Tapoda Grove; how pleasant the Squirrels' Feeding Ground in the Bambu Grove; how pleasant Gîvaka's Mango Grove; how pleasant the Deer Forest at Maddakukkhi! 59. '"Whosoever, Ânanda, has thought out and developed, practised, accumulated, and ascended to the very heights of the four paths to saintship, and so mastered them as to be able to use them as a means of (mental) advancement and as a basis for edification--he, should he desire it, could remain in the same birth for a kalpa, or for that portion of a kalpa which has yet to run." Now the Tathâgata has thought out and thoroughly practised them [in all respects as just now fully described], and might, should he desire it, remain alive for a kalpa, or for that portion of a kalpa which has yet to run.' 60. 'On one occasion, Ânanda, I was residing here at Vesâli at the Udena Ketiya. And there too, Ânanda, I spoke to thee, and said: "How pleasant, Ânanda, is Vesâli; how pleasant the Udena Ketiya. Whosoever, Ânanda, has thought out and developed, practised, accumulated, and ascended to the very heights of the four paths to saintship, and so mastered them as to be able to use them as a means of (mental) advancement and as a basis for edification--he, should he desire it, could remain in the same birth for a kalpa, or for that portion of a kalpa which has yet to run." Now the Tathâgata has thought out and thoroughly practised

p. 58 them [in all respects as just now fully described], and might, should he desire it, remain alive for a kalpa, or for that portion of a kalpa which has yet to run.' 61. 'On one occasion, Ânanda, I was dwelling here at Vesâli at the Gotamaka Ketiya--on one occasion here at Vesâli at the Sattamba Ketiya--on one occasion here at Vesâli at the Bahuputta Ketiya--on one occasion here at Vesâli at the Sârandada Ketiya [and on each occasion I spoke to thee, Ânanda, in the same words]. 62. 'And now to-day, Ânanda, at the Kâpâla Ketiya, I spoke to thee, and said: "How pleasant, Ânanda, is Vesâli; how pleasant the Udena Ketiya; how pleasant the Gotamaka Ketiya; how pleasant the Sattamba Ketiya; how pleasant the Bahuputta Ketiya; how pleasant the Sârandada Ketiya. Whosoever, Ânanda, has thought out and developed, practised, accumulated, and ascended to the very heights of the four paths to saintship, and so mastered them as to be able to use them as a means of (mental) advancement, and as a basis for edification--he, should he desire it, could remain in the same birth for a kalpa, or for that portion of a kalpa which has yet to run. Now the Tathâgata has thought and thoroughly practised them [in all respects as just now fully described], and might, should he desire it, remain alive for a kalpa, or for that portion of a kalpa which has yet to run." 63. 'But now, Ânanda, have I not formerly[1] declared

63. 'But now, Ânanda, have I not formerly[1] declared [1. That patigakk' eva means 'formerly, already' is clear from Mahâ Vagga I, 7, 1; X, 2, 3, though its derivation would seem to render the meaning 'frequently, recurringly' more natural. The {footnote p. 59} phrase occurs pretty often. Trenckner (milinda-pañham, p. 422) proposes a correction into patikakk' eva. Paluggîti just below is noteworthy as an unusual contraction of palugge iti.] p. 59 to you that it is in the very nature of all things, near and dear unto us, that we must divide ourselves from them, leave them, sever ourselves from them? How then, Ânanda, can this be possible--whereas anything whatever born, brought into being, and organised, contains within itself the inherent necessity of dissolution--how then can this be possible that such a being should not be dissolved? No such condition can exist! And this mortal being, Ânanda, has been relinquished, cast away, renounced, rejected, and abandoned by the Tathâgata. The remaining sum of life has been surrendered by him. Verily, the word has gone forth from the Tathâgata, saying, "The final extinction of the Tathâgata shall take place before long. At the end of three months from this time the Tathâgata will die!" That the Tathâgata for the sake of living should repent him again of that saying--this can no wise be[1]!' ------------------------ 64. 'Come, Ânanda, let us go to the Kûtâgâra Hall, to the Mahâvana.'

64. 'Come, Ânanda, let us go to the Kûtâgâra Hall, to the Mahâvana.' 'Even so, Lord!' said the venerable Ânanda, in assent, to the Blessed One. Then the Blessed One proceeded, with Ânanda [1. I do not understand the connection of ideas between this paragraph and the idea repeated with such tedious iteration in the preceding paragraphs. The two seem to be in marked contrast, if not in absolute contradiction. Perhaps we have here the older tradition and certainly the latter utterance of the two is more in accordance with the general impression of the character, and with the other sayings, of Gotama as handed down in the Pâli Pitakas.] p. 60 with him, to the Mahâvana to the Kûtâgâra Hall: and when he had arrived there he addressed the venerable Ânanda, and said: 'Go now, Ânanda, and assemble in the Service Hall such of the brethren as reside in the neighbourhood of Vesâli.' 'Even so, Lord,' said the venerable Ânanda, in assent, to the Blessed One. And when he had assembled in the Service Hall such of the brethren as resided in the neighbourhood of Vesâli, he went to the Blessed One and saluted him and stood beside him. And standing beside him, he addressed the Blessed One, and said: 'Lord! the assembly of the brethren has met together. Let the Blessed One do even as seemeth to him fit.' 65. Then the Blessed One proceeded to the Service Hall, and sat down there on the mat spread out for him. And when he was seated the Blessed One addressed the brethren, and said:

65. Then the Blessed One proceeded to the Service Hall, and sat down there on the mat spread out for him. And when he was seated the Blessed One addressed the brethren, and said: 'Therefore, O brethren--ye to whom the truths I have perceived have been made known by me--having thoroughly made yourselves masters of them, practise them, meditate upon them, and spread them abroad; in order that pure religion may last long and be perpetuated, in order that it may continue to be for the good and happiness of the great multitudes, out of pity for the world, to the good and the gain and the weal of gods and men! 'Which then, O brethren, are the truths which, when I had perceived, I made known to you, which, when you have mastered it behoves you to practise, meditate upon, and spread abroad, in order that pure religion may last long and be perpetuated, in order p. 61 that it may continue to be for the good and the happiness of the great multitudes, out of pity for the world, to the good and the gain and the weal of gods and men?' They are these: The four earnest meditations. The fourfold great struggle against sin. The four roads to saintship. The five moral powers. The five organs of spiritual sense. The seven kinds of wisdom, and The noble eightfold path. These, O brethren, are the truths which, when I had perceived, I made known to you, which, when you have mastered it behoves you to practise, meditate upon, and spread abroad, in order that pure religion may last long and be perpetuated, in order that it may continue to be for the good and the happiness of the great multitudes, out of pity for the world, to the good and the gain and the weal of gods and men!

------------------------ 66. And the Blessed One exhorted the brethren, and said: 'Behold now, O brethren, I exhort you, saying, "All component things must grow old. Work out your salvation with diligence. The final extinction of the Tathâgata will take place before long. At the end of three months from this time the Tathâgata will die!" 'My age is now full ripe, my life draws to its close: I leave you, I depart, relying on myself alone! Be earnest then, O brethren! holy, full of thought! p. 62 Be steadfast in resolve! Keep watch o'er your own hearts! Who wearies not, but holds fast to this truth and law[1], Shall cross this sea of life, shall make an end of grief.' ------------------------ End of the Third Portion for Recitation [1. Dhamma and vinaya. The Buddhist religion, as just summarised, and the regulations of the order. 2 It is of great interest to notice what are the points upon which Gotama, in this last address to his disciples, and at the solemn time when death was so near at hand, is reported to have lain such emphatic stress. Unfortunately we have only a fragment of the address, and, as it would seem from its commencement, only the closing fragment. This, however, is in the form of a summary, consisting of an enumeration of certain aggregates, the details of which must have been as familiar to the early Buddhists as the details of similar numerical terms--such as the ten commandments, the twelve tribes, the seven deadly sins, the four gospels, and so on--afterwards were to the Christians. This summary of the Buddha's last address may fairly be taken as a summary of Buddhism, which thus appears to be simply a system of earnest self-culture and self-control.

The following are the details of the aggregate technical terms used in the above summary, but it will be understood that the English equivalents used give rather a general than an exact representation of the ideas expressed by the Pâli ones. To attempt more would demand a treatise rather than a note, and it has given me peculiar pleasure to learn, as these sheets are passing through the press, that my friend Dr. Morris intends to devote a book to the treatment of these seven 'Jewels of the Law,' as the Kulla Vagga calls them (IX, 1, 4), which form, when united, the bright diadem of Nirvâna. The four Earnest Meditations (kattâro Satipatthânâ) are-- 1. Meditation on the body. 2. Meditation on the sensations. 3. Meditation on the ideas. 4. Meditation on reason and character. {footnote p. 63} The fourfold Great Struggle against sin is divided into kattâro Samappadhânâ, which are-- 1. The struggle to prevent sinfulness arising. 2. The struggle to put away sinful states which have arisen. 3. The struggle to produce goodness not previously existing. 4. The struggle to increase goodness when it does exist. The four Roads to Saintship are four means by which Iddhî (see above, § 3, note) is to be acquired. They are the Kattâro Iddhipâdâ: 1. The will to acquire it united to earnest meditation and the struggle against sin. 2. The necessary exertion united to earnest meditation and the struggle against sin.

2. The necessary exertion united to earnest meditation and the struggle against sin. 3. The necessary preparation of the heart united to earnest meditation and the struggle against sin. 4. Investigation united to earnest meditation and the struggle against sin. The five moral powers (pañka Balâni) are said to be the same as the next class, called organs (Indriyâni). It is no doubt most remarkable that, in a summary like this, two classes out of seven should be absolutely identical except in name. The difference of name is altogether too unimportant to account, by itself, for the distinction made. Either the currently accepted explanation of one of the two aggregate terms must be incorrect, or we must look for some explanation of the repetition other than the mere desire to record the double title. Is it impossible that the one class was split into two to bring the number of the classes up to the sacred number seven, corresponding to the seven Ratanas of a Kakkavatti? The details of both classes are-- 1. Faith. 2. Energy. 3. Thought. 4. Contemplation. 5. Wisdom. The seven kinds of Wisdom (satta Bogghangâ) are-- 1. Energy. 2. Thought. 3. Contemplation. 4. Investigation (of scripture). 5. Joy. 6. Repose. 7. Serenity. The Noble Eightfold Path (ariyo atthangiko Maggo) forms the subject of the Dhamma-kakka-ppavattana-Sutta, translated in this volume, and consists of-- 1. Right views. 2. High aims. 3. Right speech. 4. Upright conduct. 5. A harmless livelihood. 6. Perseverance in well-doing. 7. Intellectual activity. 8. Earnest thought.]

1. Right views. 2. High aims. 3. Right speech. 4. Upright conduct. 5. A harmless livelihood. 6. Perseverance in well-doing. 7. Intellectual activity. 8. Earnest thought.] p. 64 CHAPTER IV. 1. Now the Blessed One early in the morning robed himself, and taking his bowl, entered Vesâli for alms: and when he had passed through Vesâli, and had eaten his meal and was returning from his alms-seeking he gazed at Vesâli with an elephant look[1] and addressed the venerable Ânanda, and said: 'This will be the last time, Ânanda, that the Tathâgata will behold Vesâli. Come, Ânanda, let us go on to Bhanda-gâma.' 'Even so, Lord!' said the venerable Ânanda, in assent, to the Blessed One. And the Blessed One proceeded with a great company of the brethren to Bhanda-gâma; and there the Blessed One stayed in the village itself. 2. There the Blessed One addressed the brethren, and said: 'It is through not understanding and grasping four truths[2], O brethren, that we have had to run so long, to wander so long in this weary path of transmigration--both you and I.' 'And what are these four? The noble conduct of life, the noble earnestness in meditation, the noble kind of wisdom, and the noble salvation of freedom. But when noble conduct is realised and known, when noble meditation is realised and known, when noble wisdom is realised and known, when noble [1. Nâgapalokitam Vesâliyam apaloketvâ. The Buddhas were accustomed, says Buddhaghosa, on looking backwards to turn the whole body round as an elephant does; because the bones in their neck were firmly fixed, more so than those of ordinary men!

[1. Nâgapalokitam Vesâliyam apaloketvâ. The Buddhas were accustomed, says Buddhaghosa, on looking backwards to turn the whole body round as an elephant does; because the bones in their neck were firmly fixed, more so than those of ordinary men! 2. Or Conditions (Dhammâ). They must, of course, be carefully distinguished from the better known Four Noble Truths (Sakkâni) above, Chap. II, § 2.] p. 65 freedom is realised and known--then is the craving for existence rooted out, that which leads to renewed existence is destroyed, and there is no more birth.' 3. Thus spake the Blessed One; and when the Happy One had thus spoken, then again the teacher said[1]: 'Righteousness, earnest thought, wisdom, and freedom sublime-- These are the truths realised by Gotama, far-renowned. Knowing them, he, the knower, proclaimed the truth to the brethren. The master with eye divine, the quencher of griefs, must die!' ------------------------ 4. There too, while staying at Bhanda-gâma, the Blessed One held that comprehensive religious discourse with the brethren on the nature of upright conduct, and of earnest contemplation, and of intelligence. 'Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. [1. This is merely a stock phrase for introducing verses which repeat the idea of the preceding phrase (see above, paragraph 32). It is an instructive sign of the state of mind in which such records are put together, that these verses could be ascribed to Gotama himself without any feeling of the incongruity involved. The last word means, completely gone out; and here refers to the extinction of kilesa and tanhâ, which will bring about, inevitably, the extinction of being. Compare the passage quoted by Burnouf in Lotus de la Bonne Loi, p. 376. Probably the whole stanza formerly stood in some other connection, where the word parinibbuto had its more usual sense. See Buddhaghosa's note on IV, 23.]

p. 66 The mind set round with intelligence is freed from the great evils--that is to say, from sensuality, from individuality, from delusion, and from ignorance.' 5. Now when the Blessed One had remained at Bhanda-gâma as long as he desired, he addressed the venerable Ânanda, and said: 'Come, Ânanda, let us go on to Hatthi-gâma.' Even so, Lord!' said Ânanda, in assent, to the Blessed One. Then the Blessed One proceeded with a great company of the brethren to Hatthi-gâma. 6. [And in similar words it is then related how the Blessed One went on to Amba-gâma, to Gambu-gâma, and to Bhoga-nagara.] 7. Now there at Bhoga-nagara the Blessed One stayed at the Ânanda Ketiya. There the Blessed One addressed the brethren, and said: 'I will teach you, O brethren, these four Great References[1]. Listen thereto, and give good heed, and I will speak.' 'Even so, Lord!' said the brethren, in assent[2], to [1. The meaning of mahâpadesa is not quite clear. Perhaps it should be rendered true authorities. I have followed Buddhaghosa in taking apadesa as the last part of the compound. He says, mahâpadesâ ti mahâ-okâse mahâ-apadese vâ. Buddhâdayo mahante mahante apadisitvâ vuttâni mahâkaranânî ti attho, 'the causes (authorities) alleged when referring to Buddha and other great men.' 2. I ought perhaps to have explained why I have ventured to differ from Childers in the rendering of the common word pati-sunâti. The root sru seems to have meant 'to sound' before it meant 'to hear;' and, whether this be so or not, pati-sunâti means not simply 'to consent,' but 'to answer (assentingly).' it {footnote p. 67} has been pointed out to me that answer was formerly 'and-swerian,' where swerian is probably not unrelated to the root svar, 'to sound.']

p. 67 the Blessed One, and the Blessed One spoke as follows: 8. 'In the first place, brethren, a brother may say thus: "From the mouth of the Blessed One himself have I heard, from his own mouth have I received it. This is the truth, this the law, this the teaching of the Master." The word spoken, brethren, by that brother should neither be received with praise nor treated with scorn. Without praise and without scorn every word and syllable should be carefully understood, and then put beside the scripture and compared with the rules of the order[1]. If when so compared they do not harmonise with the scripture, and do not fit in with the rules of the order, then you may come to the conclusion, "Verily, this is not the word of the Blessed One, and has been wrongly grasped by that brother?" Therefore, brethren, you should reject it. But if they harmonise with the scripture and fit in with the rules of the order, then you may come to the conclusion, "Verily, this is the word of the Blessed One, and has been well grasped by that brother." This, brethren, you should receive as the first Great Reference. 9. 'Again, brethren, a brother may say thus: "In such and such a dwelling-place there is a company of the brethren with their elders and leaders. From the mouth of that company have I heard, [1. Sutte otâretabbâni vinaye sandassetabbâni, where one would expect to find the word Pitaka if it had been in use when this passage was first written or composed.]

[1. Sutte otâretabbâni vinaye sandassetabbâni, where one would expect to find the word Pitaka if it had been in use when this passage was first written or composed.] p. 68 face to face have I received it. This is the truth, this the law, this the teaching of the Master." The word spoken, brethren, by that brother should neither be received with praise nor treated with scorn. Without praise and without scorn every word and syllable should be carefully understood, and then put beside the scripture and compared with the rules of the order. If when so compared they do not harmonise with the scripture, and do not fit in with the rules of the order, then you may come to the conclusion, "Verily, this is not the word of the Blessed One, and has been wrongly grasped by that company of the brethren." Therefore, brethren, you should reject it. But if they harmonise with the scripture and fit in with the rules of the order, then you may come to the conclusion, "Verily, this is the word of the Blessed One, and has been well grasped by that company of the brethren." This, brethren, you should receive as the second Great Reference. 10. 'Again, brethren, a brother may say thus: "In such and such a dwelling-place there are dwelling many elders of the order, deeply read, holding the faith as handed down by tradition, versed in the truths, versed in the regulations of the order, versed in the summaries of the doctrines and the law. From the mouth of those elders have I heard, from their mouth have I received it. This is the truth, this the law, this the teaching of the Master." The word spoken, brethren, by that brother should neither be received with praise nor treated with scorn. Without praise and without scorn every word and syllable should be carefully understood, and then put beside the scripture and

p. 69 compared with the rules of the order. If when so compared they do not harmonise with the scripture, and do not fit in with the rules of the order, then you may come to the conclusion, "Verily, this is not the word of the Blessed One, and has been wrongly grasped by those elders." Therefore, brethren, you should reject it. But if they harmonise with the scripture and fit in with the rules of the order, then you may come to the conclusion, "Verily, this is the word of the Blessed One, and has been well grasped by those elders." This, brethren, you should receive as the third Great Reference. 11. 'Again, brethren, a brother may say, "In such and such a dwelling-place there is there living a brother, deeply read, holding the faith as handed down by tradition, versed in the truths, versed in the regulations of the order, versed in the summaries of the doctrines and the law. From the mouth of that elder have I heard, from his mouth have I received it. This is the truth, this the law, this the teaching of the Master." The word spoken, brethren, by that brother should neither be received with praise nor treated with scorn. Without praise and without scorn every word and syllable should be carefully understood, and then put beside the scripture and compared with the rules of the order. If when so compared they do not harmonise with the scripture, and do not fit in with the rules of the order, then you may come to the conclusion, "Verily, this is not the word of the Blessed One, and has been wrongly grasped by that brother." Therefore, brethren, you should reject it. But if they harmonise with the scripture

p. 70 and fit in with the rules of the order, then you may come to the conclusion, "Verily, this is the word of the Blessed One, and has been well grasped by that brother." This, brethren, you should receive as the fourth Great Reference.' 'These, brethren, are the Four Great References.' ------------------------ 12. There, too, the Blessed One held that comprehensive religious talk with the brethren on the nature of upright conduct, and of earnest contemplation, and of intelligence. 'Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils--that is to say, from sensuality, from individuality, from delusion, and from ignorance.' ------------------------ 13. Now when the Blessed One had remained as long as he desired at Bhoga-gâma, he addressed the venerable Ânanda, and said: 'Come, Ânanda, let us go on to Pâvâ.' 'Even so, Lord!' said the venerable Ânanda, in assent, to the Blessed One. And the Blessed One proceeded with a great company of the brethren to Pâvâ. And there at Pâvâ the Blessed One stayed at the Mango Grove of Kunda, who was by family a smith. ------------------------ 14. Now Kunda, the worker in metals, heard that the Blessed One had come to Pâvâ, and was staying there in his Mango Grove.

14. Now Kunda, the worker in metals, heard that the Blessed One had come to Pâvâ, and was staying there in his Mango Grove. p. 71 And Kunda, the worker in metals, went to the place where the Blessed One was, and saluting him took his seat respectfully on one side. And when he was thus seated, the Blessed One instructed, aroused, incited, and gladdened him with religious discourse. 15. Then he, instructed, aroused, incited, and gladdened by the religious discourse, addressed the Blessed One, and said: 'May the Blessed One do me the honour of taking his meal, together with the brethren, at my house to-morrow.' And the Blessed One signified, by silence, his consent. 16. Then seeing that the Blessed One had consented, Kunda, the worker in metals, rose from his seat and bowed down before the Blessed One, and keeping him on his right hand as he past him, departed thence. 17. Now at the end of the night, Kunda, the worker in metals, made ready in his dwelling-place sweet rice and cakes, and a quantity of dried boar's flesh. And he announced the hour to the Blessed One, saying, 'The hour, Lord, has come, and the meal is ready.' 18. And the Blessed One robed himself early in the morning, and taking his bowl, went with the brethren to the dwelling-place of Kunda, the worker in metals. When he had come thither he seated himself on the seat prepared for him. And when he was seated he addressed Kunda, the worker in metals, and said: 'As to the dried boar's flesh you have made ready, serve me with it, Kunda; and as to the other food, the sweet rice and cakes, serve the brethren with it.'

p. 72 'Even so, Lord!' said Kunda, the worker in metals, in assent, to the Blessed One. And the dried boar's flesh he had made ready he served to the Blessed One; whilst the other food, the sweet rice and cakes, he served to the members of the order. 19. Now the Blessed One addressed Kunda, the worker in metals, and said: 'Whatever dried boar's flesh, Kunda, is left over to thee, that bury in a hole. I see no one, Kunda, on earth nor in Mâra's heaven, nor in Brahma's heaven, no one among Samanas and Brâhmanas, among gods and men, by whom, when he has eaten it, that food can be assimilated, save by the Tathâgata.' 'Even so, Lord!' said Kunda, the worker in metals, in assent, to the Blessed One. And whatever dried boar's flesh remained over, that he buried in a hole. 20. And he went to the place where the Blessed One was; and when he had come there, took his seat respectfully on one side. And when he was seated, the Blessed One instructed and aroused and incited and gladdened Kunda, the worker in metals, with religious discourse. And the Blessed One then rose from his seat and departed thence. 21. Now when the Blessed One had eaten the food prepared by Kunda, the worker in metal, there fell upon him a dire sickness, the disease of dysentery, and sharp pain came upon him, even unto death. But the Blessed One, mindful and self-possessed, bore it without complaint. 22. And the Blessed One addressed the venerable Ânanda, and said: 'Come, Ânanda, let us go on to Kusinârâ.'

22. And the Blessed One addressed the venerable Ânanda, and said: 'Come, Ânanda, let us go on to Kusinârâ.' p. 73 'Even so, Lord!' said the venerable Ânanda, in assent, to the Blessed One. ------------------------ 23. When he had eaten Kunda's food, The copper-smith's--thus have I heard-- He bore with fortitude the pain, The sharp pain even unto death! And from the dried flesh of the boar, as soon as he had eaten it, There fell upon the teacher sickness dire, Then after nature was relieved the Blessed One announced and said: I now am going on to Kusinârâ[1].' 24. Now the Blessed One went aside from the path to the foot of a certain tree; and when he had come there he addressed the venerable Ânanda, and said: 'Fold, I pray you, Ânanda, the robe; and spread it out for me. I am weary, Ânanda, and must rest awhile!' 'Even so, Lord!' said the venerable Ânanda, in assent, to the Blessed One, and spread out the robe folded fourfold. 25. And the Blessed One seated himself on the seat prepared for him; and when he was seated, he addressed the venerable Ânanda, and said: 'Fetch me, I pray you, Ânanda, some water. I am thirsty, Ânanda, and would drink.' 26. When he had thus spoken, the venerable Ânanda said to the Blessed One: 'But just now, [1. 'It should be understood,' says Buddhaghosa, 'that these are verses by the Theras who held the council.' And he repeats this at §§ 52, 56.] p. 74

p. 74 Lord, about five hundred carts have gone over. That water stirred up by the wheels has become shallow and flows fouled and turbid. This river Kakutthâ, Lord, not far off, is clear and pleasant, cool and transparent, easy to get down into, and delightful. There the Blessed One may both drink the water, and cool his limbs[1].' 27. Again the second time the Blessed One addressed the venerable Ânanda, and said: 'Fetch me, I pray you, Ânanda, some water. I am thirsty, Ânanda, and would drink.' 28. And again the second time the venerable Ânanda said to the Blessed One: 'But just now, Lord, about five hundred carts have gone over. That water stirred up by the wheels has become shallow and flows fouled and turbid. This river Kakutthâ, Lord, not far off, is clear and pleasant, cool and transparent, easy to get down into, and delightful. There the Blessed One may both drink the water, and cool his limbs.' 29. Again the third time the Blessed One addressed the venerable Ânanda, and said: 'Fetch me, I pray you, Ânanda, some water. I am thirsty, Ânanda, and would drink.' 30. 'Even so, Lord!' said the venerable Ânanda, in assent, to the Blessed One; and taking a bowl he went down to the streamlet. And lo! the streamlet which, stirred up by the wheels, was but just now become shallow, and was flowing fouled and turbid, had begun, when the venerable Ânanda came up to it, to flow clear and bright and free from all turbidity.

30. 'Even so, Lord!' said the venerable Ânanda, in assent, to the Blessed One; and taking a bowl he went down to the streamlet. And lo! the streamlet which, stirred up by the wheels, was but just now become shallow, and was flowing fouled and turbid, had begun, when the venerable Ânanda came up to it, to flow clear and bright and free from all turbidity. [1. Akkhodikâ ti pasannodikâ: sâtodikâ ti madhurodhikâ sîtitodika ti tanu-sîtala-salilâ: setakâ ti nikkaddamâ: supatitthâ ti sundara-titthâ. (S.V. thri.) Comp. IV, 56.] p. 75 31. Then Ânanda thought: 'How wonderful, how marvellous is the great might and power of the Tathâgata! For this Streamlet which, stirred up by the wheels, was but just now become shallow and flowing foul and turbid, now, as I come up to it, is flowing clear and bright and free from all turbidity.' 32. And taking water in the bowl he returned towards the Blessed One; and when he had come where the Blessed One was he said to him: 'How wonderful, how marvellous is the great might and power of the Tathâgata! For this streamlet which, stirred up by the wheels, was but just now become shallow and flowing foul and turbid, now, as I come up to it, is flowing clear and bright and free from all turbidity. Let the Blessed One drink the water! Let the Happy One drink the water!' Then the Blessed One drank of the water. ------------------------ 33. Now at that time a man named Pukkusa[1] a young Mallian, a disciple of Âlâra Kâlâma's, was passing along the high road from Kusinârâ to Pâvâ.

33. Now at that time a man named Pukkusa[1] a young Mallian, a disciple of Âlâra Kâlâma's, was passing along the high road from Kusinârâ to Pâvâ. 34. And Pukkusa, the young Mallian, saw the Blessed One seated at the foot of a tree. On seeing him, he went up to the place where the Blessed One was, and when he had come there he saluted the Blessed One, and took his rest respectfully on one side. And when he was seated [1. The Pukkusa caste was one of the lower castes of Sûdras. Compare Assâlâyana Sutta (Pischel), pp. 13, 35; Burnouf's 'Introduction,' &c., pp. 144, 208; Lalita Vistara XXI, 17. But Buddhaghosa says Pukkusa must here be simply a name, as the Mallas were of the Khattiya caste. He adds that this Pukkusa was the owner of the five hundred carts that had just passed by; and that Âlâra Kâlâma was called Âlâra because he was Dîgha-pingalo, Kâlâma being his family name.] p. 76 Pukkusa, the young Mallian, said to the Blessed One: 'How wonderful a thing is it, Lord! and how marvellous, that those who have gone forth out of the world should pass their time in a state of mind so calm!' 35. 'Formerly, Lord, Âlâra Kâlâma a was once walking along the high road; and leaving the road he sat himself down under a certain tree to rest during the heat of the day. Now, Lord, five hundred carts passed by one after the other, each close to Âlâra Kâlâma. And a certain man, who was following close behind that caravan of carts, went up to the place where Âlâra Kâlâma, was, and when he was come there he spake as follows to Âlâra Kâlâma:

'"But, Lord, did you see those five hundred carts go by?" '"No, indeed, sir, I saw them not." '"But, Lord, did you hear the sound of them?" '"No, indeed, sir, I heard not their sound." '"But, Lord, were you then asleep?" '"No, sir, I was not asleep." '"But, Lord, were you then conscious?" '"Yes, I was conscious, sir." '"So that you, Lord, though you were both conscious and awake, neither saw, nor heard the sound of five hundred carts passing by, one after the other, and each close to you. Why, Lord, even your robe was sprinkled over with the dust of them!" '"It is even so, sir." 36. 'Then thought that man: "How wonderful a thing is it, and how marvellous, that those who have gone forth out of the world should pass their time in a state of mind so calm! So much so that a man though being both conscious and awake, p. 77 neither sees, nor hears the sound of five hundred carts passing by, one after the other, and each close to him." 'And after giving utterance to his deep faith in Âlâra Kâlâma, he departed thence.' 37. 'Now what think you, Pukkusa, which is the more difficult thing either to do or to meet with--that a man being conscious and awake should neither see, nor hear the sound of five hundred carts passing by, one after the other, close to him,--or that a man, being conscious and awake, should neither see, nor hear the sound thereof when the falling rain goes on beating and splashing, and the lightnings are flashing forth, and the thunderbolts are crashing?'

38. 'What in comparison, Lord, can these five hundred carts do, or six or seven or eight or nine or ten hundred, yea, even hundreds and thousands of carts. That certainly is more difficult, both to do and to meet with, that a man being conscious and awake should neither see, nor hear the sound thereof when the falling rain goes on beating and splashing, and the lightnings are flashing forth, and the thunderbolts are crashing.' 39. 'Now on one occasion, Pukkusa, I was dwelling at Âtumâ, and was at the Threshing-floor[1]. And at that time the falling rain begun to beat and to splash, and the lightnings to flash forth, and the thunderbolts to crash; and two peasants, brothers, and four oxen were killed. Then, Pukkusa, a great multitude of people went forth from Âtumâ, and went up to the place where the two peasants, brothers, and the four oxen, lay killed. [1. Bhusâgâre ti khalu-sâlâyam. (S. V. thri.)] p. 78 40. 'Now at that time, Pukkusa, I had gone forth from the Threshing-floor, and was walking up and down thinking at the entrance to the Threshing-floor. And a certain man came, Pukkusa, out of that great multitude of people, up to the place where I was; and when he came up he saluted me, and took his place respectfully on one side. 41. 'And as he stood there, Pukkusa, I said to the man: '"Why then, sir, is this great multitude of people assembled together?" '"But just now, the falling rain began to beat and to splash, and the lightnings to flash forth, and the thunderbolts to crash; and two peasants, brothers, were killed, and four oxen. Therefore is this great multitude of people gathered together. But where, Lord, were you?"

'"But just now, the falling rain began to beat and to splash, and the lightnings to flash forth, and the thunderbolts to crash; and two peasants, brothers, were killed, and four oxen. Therefore is this great multitude of people gathered together. But where, Lord, were you?" '"I, sir, have been here all the while." '"But, Lord, did you see it?" '"I, sir, saw nothing." '"But, Lord, did you hear it?" '"I, sir, heard nothing." '"Were you then, Lord, asleep?" '"I, sir, was not asleep." '"Were you then conscious, Lord?" '"Even so, sir." '"So that you, Lord, being conscious and awake, neither saw, nor heard the sound thereof when the falling rain went on beating and splashing, and the lightnings were flashing forth, and the thunderbolts were crashing." '"That is so, sir." 42. 'Then, Pukkusa, the thought occurred to that man: p. 79 '"How wonderful a thing is it, and marvellous, that those who have gone forth out of the world should pass their time in a state of mind so calm!--so that a man being conscious and awake neither sees nor hears the sound thereof when the falling rain is beating and splashing, and the lightnings are flashing forth, and the thunderbolts are crashing." And after giving utterance to his deep faith in me, he departed from me with the customary demonstrations of respect.' 43. And when he had thus spoken Pukkusa, the young Mallian, addressed the Blessed One in these words: 'Now I, Lord, as to the faith that I had in Âlâra Kâlâma, that I winnow away as in a mighty wind, and wash it away as in a swiftly running stream. Most excellent, Lord, are the words of thy mouth, most excellent! Just as if a man were to set up that which is thrown down, or were to reveal that which is hidden away, or were to point out the right road to him who has gone astray, or were to bring a lamp into the darkness, so that those who have eyes can see external forms-just even so, Lord, has the truth been made known to me, in many a figure, by the Blessed One. And I, even I, betake myself, Lord, to the Blessed One as my refuge, to the Truth, and to the Brotherhood. May the Blessed One accept me as a disciple, as a true believer, from this day forth, as long as life endures[1]!'

[1. This is a stock phrase constituting the final answer of a hitherto unconverted man at the end of one of those argumentative dialogues by which Gotama overcame opposition or expounded the truth. After a discussion of exalted themes it fits in very appropriately; here and elsewhere it is incongruous and strained. See below, V, 50.] p. 80 44. Now Pukkusa, the young Mallian, addressed a certain man, and said: 'Fetch me, I pray you, my good man, a pair of robes of cloth of gold, burnished and ready for wear.' 'So be it, sir!' said that man, in assent, to Pukkusa, the young Mallian; and he brought a pair of robes of cloth of gold, burnished and ready for wear. 45. And the Mallian Pukkusa presented the pair of robes of cloth of gold, burnished and ready for wear, to the Blessed One, saying, 'Lord, this pair of robes of burnished cloth of gold is ready for wear. May the Blessed One show me favour and accept it at my hands!' 'In that case, Pukkusa, robe me in one, and Ânanda in one.' 'Even so, Lord!' said Pukkusa, in assent, to the Blessed One; and in one he robed the Blessed One, and in one, Ânanda. 46. Then the Blessed One instructed and aroused and incited and gladdened Pukkusa, the young Mallian, with religious discourse. And Pukkusa, the young Mallian, when he had been instructed and aroused and incited and gladdened by the Blessed One with religious discourse, arose from his seat, and bowed down before the Blessed One; and keeping him on his right hand as he past him, departed thence.

46. Then the Blessed One instructed and aroused and incited and gladdened Pukkusa, the young Mallian, with religious discourse. And Pukkusa, the young Mallian, when he had been instructed and aroused and incited and gladdened by the Blessed One with religious discourse, arose from his seat, and bowed down before the Blessed One; and keeping him on his right hand as he past him, departed thence. ------------------------ 47. Now not long after the Mallian Pukkusa had Ânanda placed that pair of robes of cloth of gold, burnished and ready for wear, on the body of the Blessed One, and when it was so p. 81 placed on the body of the Blessed One it appeared to have lost its splendour[1]! 48. And the venerable Ânanda said to the Blessed One: 'How wonderful a thing is it, Lord, and how marvellous, that the colour of the skin of the Blessed One should be so clear, so exceeding bright! For when I placed even this pair of robes of burnished cloth of gold and ready for wear on the body of the Blessed One, lo! it seemed as if it had lost its splendour!' 49. 'It is even so, Ânanda. Ânanda, there: are two occasions on which the colour of the skin of a Tathâgata becomes clear and exceeding bright. What are the two?' 50. 'On the night, Ânanda, on which a Tathâgata attains to the supreme and perfect insight, and on the night in which he passes finally away in that utter passing away which leaves nothing whatever to remain--on these two occasions the colour of the skin of the Tathâgata becomes clear and exceeding bright.

50. 'On the night, Ânanda, on which a Tathâgata attains to the supreme and perfect insight, and on the night in which he passes finally away in that utter passing away which leaves nothing whatever to remain--on these two occasions the colour of the skin of the Tathâgata becomes clear and exceeding bright. 51. 'And now this day, Ânanda, at the third watch of the night, in the Upavattana of Kusinârâ, in the Sâla Grove of the Mallians, between the twin Sâla [1. 'The commentator says, Bhagavato kâyam upanâmitan ti nivâsana-pârûpana-vasena alliyâpitam: Bhagavâ pi tato ekam nivâsesi ekam pârûpi. Vîtakkikam ('MS. kkh) viyâ ti yathâ (MS. tathâ) vitakkiko angâro antanten' eva gotîti bahi pan' assa pabhâ n' atthi, evam bahi pakkhinna- (MS. pakkhinna-) pabhâ hutvâ khâyatî ti. My MS. of the text reads vitâsikam (as did Yâtrâmulle's MS. here, and one MS. of Fausböll's at Gâtaka I, 153, 154). There the word is used of embers in which food is cooked, without flame,' = glowing, smoldering.' Vitakkhikâ, 'an eruption on the skin,' belongs to the root kark.] p. 82 trees, the utter passing away of the Tathâgata will take place. Come, Ânanda! let us go on to the river Kakutthâ.' 'Even so, Lord!' said the venerable Ânanda, in assent, to the Blessed One. 52. The pair of robes of cloth of gold, All burnished, Pukkusa had brought, Clad on with them the Master then Shone forth in colour like to gold[1]!

Shone forth in colour like to gold[1]! ------------------------ 53. Now the Blessed One with a great company of the brethren went on to the river Kakutthâ; and when he had come there, he went down into the water, and bathed, and drank. And coming up out again on the other side he went on to the Mango Grove. 54. And when he was come there he addressed the venerable Kundaka, and said: 'Fold, I pray you, Kundaka, a robe in four and spread it out. I am weary, Kundaka, and would lie down.' 'Even so, Lord!' said the venerable Kundaka, in assent, to the Blessed One. And he folded a robe in four, and spread it out. [1. We have here the commencement of the legend which afterwards grew into an account of an actual 'transfiguration' of the Buddha. It is very curious that it should have taken place soon after the Buddha had announced to Ânanda his approaching death, and that in the Buddhist Sutta it should be connected so closely with that event; for a similar remark applies also to the Transfiguration mentioned in the Gospels. The Mâlânkâra-vatthu, for instance, says, 'His body appeared shining like a flame. Ânanda was exceedingly surprised. Nothing of this kind had, as yet, happened. "Your exterior appearance," said he to Budha, "is all at once white, shining, and beautiful above all expression." "What you say, O Ânanda, is perfectly true. There are two occasions [&c., much as above]. The shining light emanating from my body is a certain forerunner of this great event [his Parinibbâna]."]

p. 83 55. And the Blessed One laid himself down on his right side, with one foot resting on the other; and calm and self-possessed, he meditated on the idea of rising up again in due time. And the venerable Kundaka seated himself there in front of the Blessed One. 56. The Buddha to Kakutthâ's river came, Whose clear and pleasant waters limpid flow, He plunged beneath the stream wearied and worn, The Buddha without equal in the world! When he had bathed and drunk, the teacher then Crossed o'er, the brethren thronging round his steps; The Blessed Master, preaching the while the truth, The Mighty Sage came to the Mango Grove. There spake he to the brother Kundaka: 'Spread me the fourfold robe out as a couch.' Cheered by the Holy One, he quickly spread The fourfold robe in order on the ground. The Master laid him down, wearied and worn; And there, before him, Kunda took his seat. ------------------------ 57. And the Blessed One addressed the venerable Ânanda, and said: 'Now it may happen, Ânanda, that some one should stir up remorse in Kunda the smith, by saying, "This is evil to thee, Kunda, and loss to thee in that when the Tathâgata had eaten his last meal from thy provision, then he died." Any such remorse, Ânanda, in Kunda the smith should be checked by saying, "This is good to thee, Kunda, and gain to thee, in that when p. 84 the Tathâgata had eaten his last meal from thy provision, then he died. From the very mouth of the Blessed One, Kunda, have I heard, from his own mouth have I received this saying, 'These two offerings of food are of equal fruit, and of equal profit, and of much greater fruit and much greater profit than any other--and which are the two? The offering of food which, when a Tathâgata has eaten, he attains to supreme and perfect insight; and the offering of food which, when a Tathâgata has eaten, he passes away by that utter passing away in which nothing whatever remains behind--these two offerings of food are of equal fruit and of equal profit, and of much greater fruit and much greater profit than any others. There has been laid up by Kunda the smith a karma redounding to length of life, redounding to good birth, redounding to good fortune, redounding to good fame, redounding to the inheritance of heaven, and of sovereign power.'" In this way, Ânanda, should be checked any remorse in Kunda the smith.'

58. Then the Blessed One perceiving how the matter stood, uttered, even at that time, this hymn of exultation: To him who gives shall virtue be increased; In him who curbs himself, no anger can arise; The righteous man casts off all sinfulness, And by the rooting out of lust, and bitterness, And all delusion, doth to Nirvâna reach!' ------------------------ End of the Fourth Portion for Recitation, containing the Episode of Âlâra. p. 85 CHAPTER V. 1. Now the Blessed One addressed the venerable Ânanda, and said: 'Come, Ânanda, let us go on to the Sâla Grove of the Mallas, the Upavattana of Kusinârâ, on the further side of the river Hiranyavatî.' 'Even so, Lord!' said the venerable Ânanda, in assent, to the Blessed One. 2. And the Blessed One proceeded with a great company of the brethren to the Sâla Grove of the Mallas, the Upavattana of Kusinârâ, on the further side of the river Hiranyavatî: and when he had come there he addressed the venerable Ânanda, and said: "Spread over for me, I pray you, Ânanda, the couch with its head to the north, between the twin Sâla trees[1]. I am weary, Ânanda, and would lie down.' 'Even so, Lord!' said the venerable Ânanda, in assent, to the Blessed One. And he spread a [1. According to the commentator 'tradition says that there was a row of Sâla trees at the head (sîsa) of that couch (mañka), and another at its foot, one young Sâla tree being close to its head, and another close to its foot. The twin Sâla trees were so called because the two trees were equally grown in respect of the roots, trunks, branches, and leaves. There was a couch there in the park for the special use of the (periodically elected) râga of the Mallas, and it was this couch which the Blessed One asked Ânanda to make ready.' There is no further explanation of the term uttara-sîsakam, which may have been the name for a slab of wood or stone reserved on great occasions for the use of the leaders of the neighbouring republic, but available at other times for passers by.]

p. 86 covering over the couch with its head to the north, between the twin Sâla trees. And the Blessed One laid himself down on his right side, with one leg resting on the other; and he was mindful and self-possessed. 4. Now at that time the twin Sâla trees were all one mass of bloom with flowers out of season[1]; and all over the body of the Tathâgata these dropped and sprinkled and scattered themselves, out of reverence for the successor of the Buddhas of old. And heavenly Mandârava flowers, too, and heavenly sandal-wood powder came falling from the sky, and all over the body of the Tathâgata they descended and sprinkled and scattered themselves, out of reverence for the successor of the Buddhas of old. And heavenly music was sounded in the sky, out of reverence for the successor of the Buddhas of old. And heavenly songs came wafted from the skies, out of reverence for the successor of the Buddhas of old! 5. Then the Blessed One addressed the venerable Ânanda, and said: 'The twin Sâla trees are all one mass of bloom with flowers out of season; all over the body of the Tathâgata these drop and sprinkle and scatter themselves, out of reverence for the successor of the Buddhas of old. And heavenly Mandârava flowers, too, and heavenly sandal-wood powder come falling from the sky, and all over the body of the Tathâgata they descend and sprinkle and scatter themselves, out of reverence

[1. Sabbaphâliphullâ ti sabbe samantato pupphitâ mûlato patthâya yâva aggâ ekakkhannâ ahesum. (S.V. thlu.) Compare ekaphâliphullam vanam at Gâtaka I, 52.] p. 87 for the successor of the Buddhas of old. And heavenly music sounds in the sky, out of reverence for the successor of the Buddhas of old. And heavenly songs come wafted from the skies, out of reverence for the successor of the Buddhas of old!' 6. 'Now it is not thus, Ânanda, that the Tathâgata is rightly honoured, reverenced, venerated, held sacred or revered. But the brother or the sister, the devout man or the devout woman, who continually fulfils all the greater and the lesser duties, who is correct in life, walking according to the precepts--it is he who rightly honours, reverences, venerates, holds sacred, and reveres the Tathâgata with the worthiest homage. Therefore, O Ânanda, be ye constant in the fulfilment of the greater and of the lesser duties, and be ye correct in life, walking according to the precepts; and thus, Ânanda, should it be taught.' ------------------------ 7. Now at that time the venerable Upâvana was standing in front of the Blessed One, fanning him. And the Blessed One was not pleased with Upâvana, and he said to him: 'Stand aside, O brother, stand not in front of me!' 8. Then this thought sprung up in the mind of the venerable Ânanda: 'The venerable Upâvana has long been in close personal attendance and service on the Blessed One. And now, at the last moment, the Blessed One is not pleased with Upâvana, and has said to him, "Stand aside, O brother, stand not in front of me!" What may be the cause and what the reason that the Blessed One is not pleased with Upâvana, and speaks thus with him?'

9. And the venerable Ânanda said to the Blessed One: 'The venerable Upâvana has long p. 88 been in close personal attendance and service on the Blessed One. And now, at the last moment, the Blessed One is not pleased with Upâvana, and has said to him, "Stand aside, O brother, stand not in front of me!" What may be the cause and what the reason that the Blessed One is not pleased with Upâvana, and speaks thus with him?' 10. 'In great numbers, Ânanda, are the gods of the ten world-systems assembled together to behold the Tathâgata. For twelve leagues, Ânanda, around the Sâla Grove of the Mallas, the Upavattana of Kusinârâ, there is no spot in size even as the pricking of the point of the tip of a hair which is not pervaded by powerful spirits[1]. And the spirits, Ânanda, are murmuring, and say, "From afar have we come to behold the Tathâgata. Few and far between are the Tathâgatas, the Arahat Buddhas who appear in the world: and now to-day, in the last watch of the night, the death of a Tathâgata will take place; and this eminent brother stands in [1. Buddhaghosa explains that even twenty to sixty angels or gods (devatâyo) could stand âragga-koti-nittûdana- (MS. nittaddana-) matte pi, 'on a point pricked by the extreme point of a gimlet,' without inconveniencing one another (aññam aññam avyâbâdhenti). It is most curious to find this exact analogy to the notorious discussion as to how many angels could stand on the point of a needle in a commentary written at just that period of Buddhist history which corresponds to the Middle Ages of Christendom. The passage in the text does not really imply or suggest any such doctrine, though the whole episode is so absurd that the author of the text could not have hesitated to say so, had such an idea been the common belief of the early Buddhists. With these sections should be compared the similar sections in Chapter VI, of which these are perhaps merely an echo.

There is no comment on nittûdana, but there can be little doubt that Childers's conjectural reading is correct.] p. 89 front of the Tathâgata, concealing him, and in his last hour we are prevented from beholding the Tathâgata;" thus, Ânanda, do the spirits murmur.' 11. 'But of what kind of spirits is the Blessed One thinking?' 12. 'There are spirits, Ânanda, in the sky, but of worldly mind, who dishevel their hair and weep, who stretch forth their arms and weep, who fall prostrate on the ground, and roll to and fro in anguish at the thought: "Too soon will the Blessed One die! Too soon will the Happy One pass away! Full soon will the Light of the world vanish away[1]!" 13. 'There are spirits, too, Ânanda, on the earth, and of worldly mind, who tear their hair and weep, who stretch forth their arms and weep, who fall prostrate on the ground, and roll to and fro in anguish at the thought: "Too soon will the Blessed One die! Too soon will the Happy One pass away! Full soon will the Eye of the world disappear from sight!" 14. 'But the spirits who are free from passion bear it, calm and self-possessed, mindful of the saying which begins, "Impermanent indeed are all component things. How then is it possible [whereas anything whatever, when born, brought into being, and [1. Kakkumloke antaradhâyissati, on which there is no comment. It is literally, 'the Eye in the world will vanish away,' where Eye is of course used figuratively of that by the aid of which spiritual truths can be perceived, corresponding exactly to the similar use in Europe of the word Light. The Master is often called Kakkhumâ, 'He with the Eye,' 'He of the spiritual Eye' (see, for instance, the last verses in this Sutta), and here by a bold figure of speech he is called the Eye itself, which was shortly about to vanish away from the world, the means of spiritual insight which was no longer to be available for the common use of all men. But this is, it will be noticed, only the lament of the foolish and ignorant.]

p. 90 organised, contains within itself the inherent necessity of dissolution--how then is it possible that such a being should not be dissolved? No such condition can exist!"][1] 15. 'In times past, Lord, the brethren, when they had spent the rainy season in different districts, used to come to see the Tathâgata, and we used to receive those very reverend brethren to audience, and to wait upon the Blessed One. But, Lord, after the end of the Blessed One, we shall not be able to receive those very reverend brethren to audience, and to wait upon the Blessed One.' ------------------------ 16. 'There are these four places, Ânanda, which the believing man should visit with feelings of reverence and awe. Which are the four? 17. 'The place, Ânanda, at which the believing man can say, "Here the Tathâgata was born!" is a spot to be visited with feelings of reverence and awe. 18. 'The place, Ânanda, at which the believing man can say, "Here the Tathâgata, attained to the supreme and perfect insight!" is a spot to be visited with feelings of reverence and awe. 19. 'The place, Ânanda, at which the believing man can say, "Here was the kingdom of righteousness set on foot by the Tathâgata!" is a spot to be visited with feelings of reverence and awe. 20. 'The place, Ânanda, at which the believing man can say, "Here the Tathâgata passed finally away in that utter passing away which leaves nothing whatever to remain behind!" is a spot to be visited with feelings of reverence and awe.