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

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. [1. The words in brackets have been inserted from par. III, 63 above. See par. VI, 39 below.] p. 91 21. 'And there will come, Ânanda, to such spots, believers, brethren and sisters of the order. or devout men and devout women, and will say, "Here was the Tathâgata born!" or, "Here did the Tathâgata attain to the supreme and perfect insight!" or, "Here was the kingdom of righteousness set on foot by the Tathâgata!" or, "Here the Tathâgata passed away in that utter passing away which leaves nothing whatever to remain behind!" 22. 'And they, Ânanda, who shall die while they, with believing heart, are journeying on such pilgrimage, shall be reborn after death, when the body shall dissolve, in the happy realms of heaven.' ------------------------ 23. 'How are we to conduct ourselves, Lord, with regard to womankind?' 'Don't see them, Ânanda.' 'But if we should see them, what are we to do?' 'Abstain from speech, Ânanda.' 'But if they should speak to us, Lord, what are we to do?' 'Keep wide awake, Ânanda.' ------------------------ 24. 'What are we to do, Lord, with the remains of the Tathâgata?' 'Hinder not yourselves, Ânanda, by honouring the remains of the Tathâgata. Be zealous, I beseech you, Ânanda, in your own behalf! Devote yourselves to your own good! Be earnest, be zealous, be intent on your own good! There are wise men, Ânanda, among the nobles, among the Brâhmans, among the heads of houses, who are firm believers in the Tathâgata; and they will do due honour to the remains of the Tathâgata.'

p. 92 25.[1] 'What should be done, Lord, with the remains of the Tathâgata?' 'As men treat the remains of a king of kings, so, Ânanda, should they treat the remains of a Tathâgata.' 'And how, Lord, do they treat the remains of a king of kings[2]?' 26. 'They wrap the body of a king of kings, Ânanda, in a new cloth. When that is done they wrap it in carded cotton wool[3]. When that is done they wrap it in a new cloth,--and so on till they have wrapped the body in five hundred successive layers of both kinds. Then they place the body in an oil vessel of iron[4], and cover that close up with another [1. This conversation occurs also below (VI, 33), and the older tradition probably had it only in that connection. 2. King of kings is an inadequate rendering of Kakkavatti Râgâ. It is a king whose power no other king can dispute, who is the acknowledged overlord in India. The idea can scarcely have existed before Kandragupta, the first Kakravarti, had raised himself to power. This passage, therefore, is a guide to the date at which the Mahâ-parinibbâna Sutta assumed its present form. 3. 'Vihatena kappâsenâ ti suphotitena kappâsenâ: Kâsika-vattham hi sukhumattâ telam na ganhati, tasmâ vihatena kappâsenâ ti âha. 'As Benâres cloth, by reason of its fineness of texture, does not take the oil, he therefore says, "with vihata cotton wool," that is, with cotton wool that has been well forced asunder.' That photita is here the participle of the causal verb, and not of the simple verb, follows of necessity from its being used as an explanation of vihata, 'torn to pieces.' The technical use of the word, as applied to cotton wool, has only been found in this passage. It usually means 'torn with grief.'

4. Ayasâya tela-doniyâ, where one would expect âyasâya, but my MS. of the Dîgha Nikâya confirms twice over here, and twice again below, § VI, 33, 35, the reading given by Childers. Buddhaghosa says, Âyasan ti suvannam, suvannamhi idha âyasan ti adhippeto, but here again we should expect the second time to find ayo or ayasam. The meaning of the word is also not {footnote p. 93} quite clear. It no doubt was origin ally used for bronze, and only later for iron also, and at last exclusively of iron. As kamsa is already a common word for bronze in very early Buddhist Pâli texts, I think âyasa or ayasa must here mean 'of iron.' When Buddhaghosa says it is here a name for gold, we can only conclude that iron had become, in his time, a metal which he might fairly consider too base for the purpose proposed.] p. 93 oil vessel of iron[1]. They then build a funeral pile of all kinds of perfumes, and burn the body of the king of kings. And then at the four cross roads they erect a dâgaba[2] to the king of kings. This, Ânanda, is the way in which they treat the remains of a king of kings. 'And as they treat the remains of a king of kings, so, Ânanda, should they treat the remains of the Tathâgata. At the four cross roads a dâgaba should be erected to the Tathâgata. And whosoever shall there place garlands or perfumes or paint, or make salutation there, or become in its presence calm in heart--that shall long be to them for a profit and a joy.'

'And as they treat the remains of a king of kings, so, Ânanda, should they treat the remains of the Tathâgata. At the four cross roads a dâgaba should be erected to the Tathâgata. And whosoever shall there place garlands or perfumes or paint, or make salutation there, or become in its presence calm in heart--that shall long be to them for a profit and a joy.' ------------------------ 27. 'These men, Ânanda, worthy of a dâgaba[2], are four in number. Which are the four? 'A Tathâgata, or Arahat-Buddha, is worthy of a dâgaba. A Pakkeka-Buddha is worthy of a dâgaba[3]. [1. Buddhaghosa has no note on patikuggetvâ; but from its use at Gâtaka I, 50, 29: 69, 23, it must, I think, have this meaning. I am not certain to what root it ought to be referred. I should mention that pakkhipati seems to me never to mean in Pâli, 'to hurl forth into, to throw forth,' but always 'to place (slowly and carefully) into.' 2. A solid mound or tumulus, in the midst of which the bones and ashes are to be placed. The dome of St. Paul's as seen from the Thames Embankment gives a very good idea of one of the later Buddhist dâgabas. The Pâli word here and below is Thûpa. 3. A Pakkeka-Buddha, who has attained to the supreme and perfect insight; but dies without proclaiming the truth to the world.] p. 94 A true hearer of the Tathâgata is worthy of a dâgaba. A king of kings is worthy of a dâgaba. 28. 'And on account of what circumstance, Ânanda, is a Tathâgata, an Arahat-Buddha, worthy of a dâgaba?

28. 'And on account of what circumstance, Ânanda, is a Tathâgata, an Arahat-Buddha, worthy of a dâgaba? 'At the thought, Ânanda, "This is the dâgaba of that Blessed One, of that Arahat-Buddha," the hearts of many shall be made calm and happy; and since they there had calmed and satisfied their hearts they will be reborn after death, when the body has dissolved, in the happy realms of heaven. It is on account of this circumstance, Ânanda, that a Tathâgata, an Arahat-Buddha, is worthy of a dâgaba. 29. 'And on account of what circumstance, Ânanda, is a Pakkeka-Buddha worthy of a dâgaba? 'At the thought, Ânanda, "This is the dâgaba of that Blessed One, of that Pakkeka-Buddha," the hearts of many shall be made calm and happy; and since they there had calmed and satisfied their hearts they will be reborn after death, when the body has dissolved, in the happy realms of heaven. It is on account of this circumstance, Ânanda, that a Pakkeka-Buddha is worthy of a dâgaba. 30. 'And on account of what circumstance, Ânanda, is a true hearer of the Blessed One, the Arahat-Buddha, worthy of a dâgaba? 'At the thought, Ânanda, "This is the dâgaba of that true hearer of the Blessed Arahat-Buddha," the hearts of many shall be made calm and happy; and since they there had calmed and satisfied their hearts they will be reborn after death, when the body has dissolved, in the happy realms of heaven. It is on account of this circumstance, Ânanda, that a true

'At the thought, Ânanda, "This is the dâgaba of that true hearer of the Blessed Arahat-Buddha," the hearts of many shall be made calm and happy; and since they there had calmed and satisfied their hearts they will be reborn after death, when the body has dissolved, in the happy realms of heaven. It is on account of this circumstance, Ânanda, that a true p. 95 hearer of the Blessed One, the Arahat-Buddha, is worthy of a dâgaba. 31. 'And on account of what circumstance, Ânanda, is a king of kings worthy of a dâgaba? 'At the thought, Ânanda, "This is the dâgaba of that righteous king who ruled in righteousness," the hearts of many shall be made calm and happy; and since they there had calmed and satisfied their hearts they will be reborn after death, when the body has dissolved, in the happy realms of heaven. It is on account of this circumstance, Ânanda, that a king of kings is worthy of a dâgaba. 'These four, Ânanda, are the persons worthy of a dâgaba.' ------------------------ 32. 'Now the venerable Ânanda went into the Vihâra, and stood leaning against the lintel of the door[1], and weeping at the thought: "Alas! I remain still but a learner, one who has yet to work out his own perfection[2]. And the Master is about to pass away from me--he who is so kind!"' 33. Now the Blessed One called the brethren, and said: 'Where, then, brethren, is Ânanda?' The venerable Ânanda, Lord, has gone into the

The venerable Ânanda, Lord, has gone into the [1. Kapisîsam. Buddhaghosa says, Kapisîsakan ti dvâra-bâha-kotiyam thitam aggala-rukkham,' a piece of wood fixed as a bolt at the top of the door posts.' The Sanskrit lexicographers give kapi-sîrsha in the sense of 'coping of a wall.' Compare Pâtimokkha, Pâkittiya, No. 19. The expression that Ânanda went 'into the Vihâra' at the end of a conversation represented as having taken place in the Sâla Grove, would seem to point to the fact that this episode originally stood in some other connection. Buddhaghosa attempts to explain away the discrepancy by saying that Vihâra here means Mandala. 2 Ânanda had entered the Noble Path, but had not yet reached the end of it. He had not attained to Nirvâna.] p. 96 Vihâra, and stands leaning against the lintel of the door, and weeping at the thought: 'Alas! I remain still but a learner, one who has yet to work out his own perfection. And the Master is about to pass away from me--he who is so kind!' 34. And the Blessed One called a certain brother, and said: 'Go now, brother, and call Ânanda in my name, and say, "Brother Ânanda, the Master calls for thee."' 'Even so, Lord!' said that brother, in assent, to the Blessed One. And he went up to the place where the Blessed One was; and when he had come there, he said to the venerable Ânanda Brother Ânanda, the Master calls for thee.' 'Very well, brother,' said the venerable Ânanda, in assent, to that brother. And he went up to the place where the Blessed One was, and when he had come there, he bowed down before the Blessed One, and took his seat respectfully on one side.

'Very well, brother,' said the venerable Ânanda, in assent, to that brother. And he went up to the place where the Blessed One was, and when he had come there, he bowed down before the Blessed One, and took his seat respectfully on one side. 35. Then the Blessed One said to the venerable Ânanda, as he sat there by his side: 'Enough, Ânanda! Do not let yourself be troubled; do not weep! Have I not already, on former occasions, told you that it is in the very nature of all things most 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! For a long time, Ânanda, have you been very near to me by acts of love, kind and good, that never varies, and is beyond all p. 97 measure. For a long time, Ânanda, have you been very near to me by words of love, kind and good, that never varies, and is beyond all measure. For a long time, Ânanda, have you been very near to me by thoughts of love, kind and good, that never varies[1], and is beyond all measure. You have done well, Ânanda! Be earnest in effort, and you too shall soon be free from the great evils-from sensuality, from individuality, from delusion, and from ignorance[2]!'

------------------------ 36.[3] Then the Blessed One addressed the brethren, and said: 'Whosoever, brethren, have been Arahat-Buddhas through the long ages of the past, there were servitors just as devoted to those Blessed Ones as Ânanda has been to me. And whosoever, brethren, shall be Arahat-Buddhas in the long ages of the future, there shall be servitors just as devoted to those Blessed Ones as Ânanda has been to me. 37. 'He is a wise man, brethren,--is Ânanda. [1. Advayena, which Buddhaghosa explains as not being that kind of love which is now one thing and now another, or which varies in the presence or the absence of the object loved. When the Buddha is called in the Amara Kosha I, 1, 1, 9, advayavâdin, that must mean in a similar way, 'One whose teaching does not vary.' 2. Literally, thou shalt become an Anâsava, that is, one who is free from the four Âsavas, all which are explained above in § I, 12, from which I have taken the details suggested to a Buddhist by the word used. The state of mind to which an Anâsava has reached is precisely the same, though looked at from a different point of view, as the state of mind expressed by the better known word Nirvâna. 3. What follows is repeated in the Satipatthâna Vagga of the Samyutta Nikâya; but in regard to Sâriputta (Upatissa) and Moggallâna, and reading sâvaka-yugam for upâtthâko.] p. 98 He knows when it is the right time for him to come and visit the Tathâgata, and when it is the right time for the brethren and sisters of the order, for devout men and devout women, for a king, or for a king's ministers, for other teachers or their disciples, to come and visit the Tathâgata.

p. 98 He knows when it is the right time for him to come and visit the Tathâgata, and when it is the right time for the brethren and sisters of the order, for devout men and devout women, for a king, or for a king's ministers, for other teachers or their disciples, to come and visit the Tathâgata. 38. 'Brethren, there are these four wonderful and marvellous qualities in Ânanda. Which are the four? 'If, brethren, a number of the brethren of the order should come to visit Ânanda, they are filled with joy on beholding him; and if Ânanda should then preach the truth to them, they are filled with joy at the discourse; while the company of brethren is ill at ease, brethren, when Ânanda is silent. 'If, brethren, a number of the sisters of the order, or of devout men, or of devout women, should come to visit Ânanda, they are filled with joy on beholding him; and if Ânanda should then preach the truth to them, they are filled with joy at the discourse; while the company of sisters is ill at ease, brethren, when Ânanda is silent. 39. 'Brethren, there are these four wonderful and marvellous qualities in a king of kings. What are the four? 'If, brethren, a number of nobles, or Brâhman, or heads of houses, or Samanas should come to visit a king of kings, they are filled with joy on beholding him; and if the king of kings should then speak, they are filled with joy at what is said; while they are ill at case, brethren, when the king of kings is silent.

'If, brethren, a number of nobles, or Brâhman, or heads of houses, or Samanas should come to visit a king of kings, they are filled with joy on beholding him; and if the king of kings should then speak, they are filled with joy at what is said; while they are ill at case, brethren, when the king of kings is silent. 40. 'Just so, brethren, are the four wonderful and marvellous qualities in Ânanda. 'If, brethren, a number of the brethren of the p. 99 order, or of the sisters of the order, or of devout men, or of devout women, should come to visit Ânanda, they are filled with joy on beholding him; and if Ânanda should then preach the truth to them, they are filled with joy at the discourse; while the company of brethren is ill at case, brethren, when Ânanda is silent. 'Now these, brethren, are the four wonderful and marvellous qualities that are in Ânanda.' ------------------------ 41. When he had thus spoken[1], the venerable Ânanda said to the Blessed One: 'Let not the Blessed One die in this little wattel and daub town, in this town in the midst of the jungle, in this branch township[2]. For, Lord, there are other great cities, such as Kampâ, Râgagaha, Sâvatthi, Sâketa, Kosambi, and Benâres. Let the Blessed One die in one of them. There there are many wealthy nobles and Brâhmans and heads of houses, believers in the Tathâgata, who will pay due honour to the remains of the Tathâgata[3].'

[1. From here down to the end of section 44 is found also, nearly word for word, in the beginning of the Mahâ-Sudassana Sutta, translated below; compare also Mahâ-Sudassana Gâtaka, No. 95. 2 Kudda-nagarake ti patirûpake sambâdhe khuddakanagare: Uggangala-nagarake ti visama-nagarake. (S.V. fol. thau.) Kudda, if this explanation be right, seems to be merely an old and unusual form for kshudra, and the Burmese correction into khudda to be unnecessary: but I venture to think it is more likely to be = kudya, and to mean a wall built of mud and sticks, or what is called in India, of wattel and daub. When Buddhaghosa explains uggangala as 'lawless,' he is expressing his view that a town in the jungle is likely to be a heathen, pagan sort of place. 3 With reference to Childers's note in his Dictionary on mahâsâlâ, with which every one must entirely agree, Buddhaghosa's {footnote p. 100} explanation of the word will be interesting as a proof (if proof be needed) that the Ceylon scholars are not always trustworthy. He says, Khattiya-mahâsâlâ ti khattiya-mahâsârâ sârapattâ mahâ-khattiyâ. Eso nayo sabbattha.] p. 100 42. 'Say not so, Ânanda! Say not so, Ânanda, that this is but a small wattel and daub town, a town in the midst of the jungle, a branch township. Long ago, Ânanda, there was a king, by name Mahâ-Sudassana, a king of kings, a righteous man who ruled in righteousness, Lord of the four quarters of the earth, conqueror, the protector of his people, possessor of the seven royal treasures. This Kusinârâ, Ânanda, was the royal city of king Mahâ-Sudassana, under the name of Kusâvatî, and on the east and on the west it was twelve leagues in length, and on the north and on the south it was seven leagues in breadth.

43. 'That royal city Kusâvatî, Ânanda, was mighty, and prosperous, and full of people, crowded with men, and provided with all things for food[1]. Just, Ânanda, as the royal city of the gods, Âlakamandâ by name, is mighty, prosperous, and full of people, crowded with the gods, and provided with all kinds of food, so, Ânanda, was the royal city Kusâvatî mighty and prosperous, full of people, crowded with men, and provided with all kinds of food. 44. 'Both by day and by night, Ânanda, the royal city Kusâvatî resounded with the ten cries; that is to say, the noise of elephants, and the noise of horses, and the noise of chariots; the sounds of the [1. The first three of these adjectives are applied at Gâtaka I, 29 (v. 212) to the religion of the Buddhas; and I think the right reading there must be phîtam, in accordance with the corrections in two MSS. as noted by Mr. Fausböll, and not pîtam as he has preferred to read. The whole set of epithets is often used of cities.] p. 101 drum, of the tabor, and of the lute; the sound of singing, and the sounds of the cymbal and of the gong; and lastly, with the cry, "Eat, drink, and be merry[1]!" ------------------------ 45. 'Go now, Ânanda, and enter into Kusinârâ, and inform the Mallas of Kusinârâ, saying, "This day, O Vâsetthas, in the last watch of the night, the final passing away of the Tathâgata will take place. Be favourable herein, O Vâsetthas, be favourable. Give no occasion to reproach yourselves hereafter, saying, 'In our own village did the death of our Tathâgata take place, and we took not the opportunity of visiting the Tathâgata in his last hours.'"'

'Even so, Lord,' said the venerable Ânanda, in assent, to the Blessed One; and he robed himself, and taking his bowl[2], entered into Kusinârâ attended by another member of the order. [1. This enumeration is found also at Gâtaka, p. 3, only that the conch shell is added there-wrongly, for that makes the number of cries eleven. The Mahâ-Sudassana Sutta has in the corresponding passage, like the Burmese MS. noted here by Childers, conch instead of cymbal. My MS. reads cymbal here. 2. Nivâsetvâ patta-kîvaram âdâya atta-dutiyo. Buddhaghosa has, naturally enough, no comment on this oft-recurring phrase. It cannot be meant that he put on only his under-garments, and carried his upper robe with him; for then his shoulders would have been bare; and it is quite against the rules to go into a village without all the robes having been put carefully on (Pâtimokkha, Sekhiya 1-3). I do not even understand how Ânanda, with due regard to the rules of the brotherhood (see Pâtimokkha, Nisaggiya 21-29), could have had a spare robe then with him. And patta-kîvaram can scarcely mean simply 'bowl-robe,' referring to the length of cotton cloth in which the bowl was carried over the shoulder ('Buddhist Birth Stories,' p. 71). 'With both his under-garments on, he entered Kusinârâ duly bowled and robed' may be impossible English, but it probably correctly catches the {footnote p. 102} idea involved, though of course one (at least) of the under-cloths had been put on long before. See p. 122. A Thera never goes about in public alone, he is always accompanied by a Sâmanera.]

p. 102 46. Now at that time the Mallas of Kusinârâ were assembled in the council hall on some public affair[1]. And the venerable Ânanda went to the council hall of the Mallas of Kusinârâ; and when he had arrived there, he informed them, saying, 'This day, O Vâsetthas, in the last watch of the night, the final passing away of the Tathâgata will take place. Be favourable herein, O Vâsetthas, be favourable. Give no occasion to reproach yourselves hereafter, saying, "In our own village did the death of our Tathâgata take place, and we took not the opportunity of visiting the Tathâgata in his last hours."' 47. And when they had heard this saying of the venerable Ânanda, the Mallas with their young men and maidens and their wives were grieved, and sad, and afflicted at heart. And some of them wept, dishevelling their hair, and stretched forth their arms and wept, fell prostrate on the ground, and rolled 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!' ------------------------ 48. Then the Mallas, with their young men and [1. Ke nakid eva karanîyena. Professor Pischel, in his edition of the Assalâyana Sutta (p. 1), prints this expression kenaki devakaranîyena, and translates it (p. 28), 'for some religious purposes.' It seems to me that he has been misled by the commentary, which really presupposes the more correct division adopted by Childers.]

[1. Ke nakid eva karanîyena. Professor Pischel, in his edition of the Assalâyana Sutta (p. 1), prints this expression kenaki devakaranîyena, and translates it (p. 28), 'for some religious purposes.' It seems to me that he has been misled by the commentary, which really presupposes the more correct division adopted by Childers.] p. 103 maidens and their wives, being grieved and sad and afflicted at heart, went to the Sâla Grove of the Mallas, to the Upavattana, and to the place where the venerable Ânanda was. 49. Then the venerable Ânanda thought: 'If I allow the Mallas of Kusinârâ, one by one, to pay their respects to the Blessed One, the whole of the Mallas of Kusinârâ will not have been presented to the Blessed One until this night brightens up into the dawn. Let me, now, cause the Mallas of Kusinârâ to stand in groups, each family in a group, and so present them to the Blessed One, saying, "Lord! a Malla of such and such a name, with his children, his wives, his retinue, and his friends, humbly bows down at the feet of the Blessed One."' 50. And the venerable Ânanda caused the Mallas of Kusinârâ to stand in groups, each family in a group, and so presented them to the Blessed One, and said: 'Lord! a Malla of such and such a name, with his children, his wives, his retinue, and his friends, humbly bows down at the feet of the Blessed One.' 51. And after this manner the venerable Ânanda presented all the Mallas of Kusinârâ to the Blessed One in the first watch of the night.

51. And after this manner the venerable Ânanda presented all the Mallas of Kusinârâ to the Blessed One in the first watch of the night. ------------------------ 52. Now at that time a mendicant named Subhadda, who was not a believer, was dwelling at Kusinârâ. And the mendicant Subhadda heard the news: 'This very day, they say, in the third watch of the night, will take place the final passing away of the Samana Gotama.' 53. Then thought the mendicant Subhadda: 'This have I heard from fellow mendicants of mine, old and well stricken in years, teachers and p. 104 disciples, when they said: "Sometimes and full seldom do Tathâgatas appear in the world, the Arahat Buddhas." Yet this day, in the last watch of the night, the final passing away of the Samana Gotama will take place. Now a certain feeling of uncertainty has sprung up in my mind; and this faith have I in the Samana Gotama, that he, methinks, is able so to present the truth that I may get rid of this feeling of uncertainty.' 54. Then the mendicant Subhadda went to the Sâla Grove of the Mallas, to the Upavattana of Kusinârâ, to the place where the venerable Ânanda was. 55. And when he had come there he said to the venerable Ânanda: 'Thus have I heard from fellow mendicants of mine, old and well stricken in years, teachers and disciples, when they said: "Sometimes and full seldom do Tathâgatas appear in the world, the Arahat Buddhas." Yet this day, in the last watch of the night, the final passing away of the Samana Gotama will take place. Now a certain feeling of uncertainty has sprung up in my mind; and this faith have I in the Samana Gotama, that he, methinks, is able so to present the truth that I may get rid of this feeling of uncertainty. O that I, even I, Ânanda, might be allowed to see the Samana Gotama!'

56. And when he had thus spoken the venerable Ânanda said to the mendicant Subhadda: 'Enough! friend Subhadda. Trouble not the Tathâgata. The Blessed One is weary.' 57. And again the mendicant Subhadda [made the same request in the same words, and received the same reply]; and the third time the mendicant Subhadda [made the same request in the same words, and received the same reply] p. 105 58. Now the Blessed One overheard this conversation of the venerable Ânanda with the mendicant Subhadda. And the Blessed One called the venerable Ânanda, and said: 'It is enough, Ânanda! Do not keep out Subhadda. Subhadda, Ânanda, may be allowed to see the Tathâgata. Whatever Subhadda may ask of me, he will ask from a desire for knowledge, and not to annoy me. And whatever I may say in answer to his questions, that he will quickly understand.' 59. Then the venerable Ânanda said to Subhadda, the mendicant: 'Enter in, friend Subhadda; for the Blessed One gives you leave.' 60. Then Subhadda, the mendicant, went in to the place where the Blessed One was, and saluted him courteously, and after exchanging with him the compliments of esteem and of civility, he took his seat on one side. And when he was thus seated, Subhadda, the mendicant, said to the Blessed One: 'The Brâhmans by saintliness of life[1], Gotama, who [1. Samana-brâhmanâ, which compound may possibly mean Samanas and Brahmans as it has usually been rendered, but I think not necessarily. Not one of those here specified were Brâhmans by caste, as is apparent from the Sumangala Vilâsinî on the Sâmañña Phala Sutta, p. 114. Compare the use of Kshatriya-brâhmano, 'a soldier priest,' a Kshatriya who offered sacrifice; and of Brâhmano, absolutely, as an epithet of an Arahat. In the use of the word samana there seems to me to be a hopeless confusion between, a complete mingling of the meanings of, the two roots sram and sam (which, in Pâli, would both become sam). It connotes both asceticism and inward peace, and might best be rendered 'devotee,' were it not for the intellectual inferiority implied by that word in our language. A Samana Brâhman should therefore mean a man of any caste, who by his saintliness of life, by his renunciation of the world, and by his reputation as a religious thinker, had acquired the position of a quasi Brâhman, and {footnote p. 106} was looked up to by the people in the same way as that in which they looked up to a Brâhman by caste. Compare further my 'Buddhist Birth Stories,' vol. i. p. 260; and also Mr. Beal's remarks in the Indian Antiquary for May, 1880; and Professor Max Müller's note on Dhammapada, verse 265.]

p. 106 are heads of companies of disciples and students, teachers of students, well known, renowned, founders of schools of doctrine, esteemed as good men by the multitude--to wit, Pûrana Kassapa, Makkhali of the cattle-pen, Agita of the garment of hair, Kakkâyana of the Pakudha tree, Sañgaya the son of the Belatthi slave-girl, and Nigantha of the Nâtha clan--have they all, according to their own assertion, thoroughly understood things? or have they not? or are there some of them who have understood, and some who have not[1]?' 61. 'Enough, Subhadda! Let this matter rest whether they, according to their own assertion, have thoroughly understood things, or whether they have not, or whether some of them have understood and some have not! The truth, Ânanda, will I teach you. Listen well to that, and give ear attentively, and I will speak.' 'Even so, Lord!' said the mendicant Subhadda, in assent, to the Blessed One. 62. And the Blessed One spake: 'In whatsoever doctrine and discipline, Subhadda, the noble eightfold path is not found, neither in it is there found a man of true saintliness of the first or of the second or of the third or of the fourth degree[2]. [1. Buddhaghosa has an exegetical note on abbhaññamsu, but passes over those celebrated Six Teachers in silence. The little that is thus far known of them will be discussed in another place. 2. This refers to the four divisions of the Noble Eightfold Path. See above, chap. II, § 8, where their characters are described. The {footnote p. 107} word translated 'man of true saintliness,' or 'true saint,' is in the text Samano, on which see the note on page 105. I am at a loss how to render the word adequately here.]

2. This refers to the four divisions of the Noble Eightfold Path. See above, chap. II, § 8, where their characters are described. The {footnote p. 107} word translated 'man of true saintliness,' or 'true saint,' is in the text Samano, on which see the note on page 105. I am at a loss how to render the word adequately here.] p. 107 And in whatsoever doctrine and discipline, Subhadda, the noble eightfold path is found, is found the man of true saintliness of the first and the second and the third and the fourth degree. Now in this doctrine and discipline, Subhadda, is found the noble eightfold path, and in it alone, Subhadda, is the man of true saintliness. Void are the systems of other teachers--void of true saints. And in this one, Subhadda, may the brethren live the Life that's Right, so that the world be not bereft of Arahats[1]. [1. Arahats are those who have reached Nirvâna, the 'supreme goal,' the 'highest fruit' of the Noble Eightfold Path. To live 'the Life that's Right' (sammâ) is to live in the Noble Path, each of the eight divisions of which is to be sammâ, round, right and perfect, normal and complete. To live right (sammâ) is therefore to have--1. Right views, free from superstition. 2. Right aims, high and worthy of the intelligent and earnest man. 3. Right speech, kindly, open, truthful. 4. Right conduct, in all concerns of life. 5. Right livelihood, bringing hurt or danger to no living thing. 6. Right perseverance, in all the other seven. 7. Right mindfulness, the watchful, active mind. 8. Right contemplation, earnest thought on the deep mysteries of life. In each of these the word right is sammâ, and the whole paragraph being on the Noble Path, the allusion is certainly to this central doctrine of the Buddhist Dhamma.

Buddhaghosa says that that bhikkhu sammâ viharati, who, having himself entered the Noble Path, leads his brother into it, and this is, no doubt, good Buddhism. But it is a practical application of the text, a theological exegesis, and not a philological explanation. Even so it seems to lay the stress too much on 'bereft,' and too little on 'Arahats.' In the last words of the prose we seem to have a reminiscence of what were once verses, which may have run- Suññâ pavâdâ samanehi aññe; {footnote p. 108} Ime ka sammâ vihareyyu bhikkhû, Asuñño loko 'rahatehi assa. ] p. 108 'But twenty-nine was I when I renounced The world, Subhadda, seeking after good. For fifty years and one year more, Subhadda, Since I went out, a pilgrim have I been Through the wide realms of virtue and of truth, And outside these no really "saint" can be[1]!" Yea, not of the first, nor of the second, nor of the third, nor of the fourth degree. Void are the systems of other teachers--void of true saints. But in this one, Subhadda, may the brethren live the perfect life, that the world be not bereft of those who have reached the highest fruit.' 63. And when he had thus spoken, Subhadda, the mendicant, said to the Blessed One: '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 order. May the Blessed One accept me as a disciple, as a true believer, from this day forth, as long as life endures!'

[1. I have followed, though with some doubt, Childers's punctuation. Buddhaghosa refers padesa-vattî to samano; and ito, not to padesa, but to magga, understood; and it is quite possible that this is the correct explanation. On samâdhikâni see the comment at Gâtaka II, 383.] p. 109 64. 'Whosoever, Subhadda, that has formerly been a follower of another doctrine and then desires to be received into the higher or the lower grade in this doctrine and discipline, he remains on probation for the space of four months; and at the end of the four months, the brethren, exalted in spirit, receive him into the lower or into the higher grade of the order. Nevertheless in this case I acknowledge the difference in persons.' 65. 'If, Lord, whosoever that has formerly been a follower of another doctrine and then desires to be received into the higher or the lower grade in this doctrine and discipline,--if, in that case, such a person remains on probation for the space of four months; and at the end of the four months, the brethren, exalted in spirit, receive him into the lower or into the higher grade of the order--I too, then, will remain on probation for the space of four months; and at the end of the four months let the brethren, exalted in spirit, receive me into the lower or into the higher grade of the order!' 66. But the Blessed One called the venerable Ânanda, and said: 'As it is, Ânanda, receive Subhadda into the order!'

66. But the Blessed One called the venerable Ânanda, and said: 'As it is, Ânanda, receive Subhadda into the order!' 'Even so, Lord!' said the venerable Ânanda, in assent, to the Blessed One. 67. And Subhadda, the mendicant, said to the venerable Ânanda: 'Great is your gain, friend Ânanda, great is your good fortune, friend Ânanda, that you all have been sprinkled with the sprinkling of discipleship in this brotherhood at the hands of the Master himself!' 68. So Subhadda, the mendicant, was received p. 110 into the higher grade of the order under the Blessed One; and from immediately after his ordination the venerable Subhadda remained alone and separate, earnest, zealous, and resolved. And e'er long he attained to that supreme goal of the higher life[1] for the sake of which men go out from all and every household gain and comfort to become houseless wanderers--yea, that supreme goal did he, by himself, and while yet in this visible world, bring himself to the knowledge of, and continue to realise, and to see face to face! And he became conscious that birth was at an end, that the higher life had been fulfilled, that all that should be done had been accomplished, and that after this present life there would be no beyond! 69. So the venerable Subbadda became yet another among the Arahats; and he was the last disciple whom the Blessed One himself converted[2]. ------------------------

------------------------ End of the Hiraññavatiya portion, being the Fifth Portion for Recitation. [1. That is, Nirvâna. Compare Mangala Sutta V, 11, and the Dhammapada, verses 180, 354, and above Chap. I, § 7. 2 Buddhaghosa says that the last five words in the text (the last twelve words in my translation) were added by the Theras who held the Council. On Subhadda's ordination he has the following interesting note: 'The Thero, (that is, Ânanda), they say, took him on one side, poured water over his head from a water vessel, made him repeat the formula of meditation on the impermanency of the body(Taka-pañkaka-kammatthanam; see my "Buddhist Birth Stories," p. 161), shaved off his hair and beard, clad him in the yellow robes, made him repeat the "Three Refuges," and led him back to the Blessed One. The Blessed One himself admitted him then into the higher rank of the brotherhood, and pointed out to him a subject for meditation (kammatthanam; see "Buddhist {footnote p. 111} Birth Stories," p. 147). He accepted this, and walking up and down in a quiet part of the grove, he thought and meditated upon it, till overcoming the Evil Spirit, he had acquired Arahatship, and with it the discriminating knowledge of all the Scriptures (Patisambhidâ). Then, returning, he came and took his seat beside the Blessed One.' According to this, no set ceremony for ordination (Sangha-kammam), as laid down in the Vinaya, took place; and it is otherwise probable that no such ceremony was usual in the earliest days of Buddhism.]

According to this, no set ceremony for ordination (Sangha-kammam), as laid down in the Vinaya, took place; and it is otherwise probable that no such ceremony was usual in the earliest days of Buddhism.] p. 112 CHAPTER VI. 1. Now the Blessed One addressed the venerable Ânanda, and said: 'It may be, Ânanda, that in some of you the thought may arise, "The word of the Master is ended, we have no teacher more!" But it is not thus, Ânanda, that you should regard it. The truths and the rules of the order which I have set forth and laid down for you all, let them, after I am gone, be the Teacher to you.' ------------------------ 2. 'Ânanda! when I am gone address not one another in the way in which the brethren have heretofore addressed each other--with the epithet, that is, of "Âvuso" (Friend). A younger brother may be addressed by an elder with his name, or his family name, or the title "Friend." But an elder should be addressed by a younger brother as "Lord" or as "Venerable Sir." ------------------------ 3. 'When I am gone, Ânanda, let the order, if it should so wish, abolish all the lesser and minor precepts[1].' ------------------------ 4. 'When I am gone, Ânanda, let the higher penalty be imposed on brother Khanna.' 'But what, Lord, is the higher penalty?' [1. In Kulla Vagga XI, 1, 9, 10, is related how the brotherhood formally considered the permission thus accorded to them, and resolved to adhere to all the precepts as laid down in the Buddha's lifetime. In his comment on this passage Buddhaghosa incidentally refers to a conversation on the subject between Nâgasena and Milinda Râga, but makes no mention of the work known as Milinda Pañha. Compare Trenckner's edition of that work, p. 142.]

p. 113 'Let Khanna say whatever he may like, Ânanda, the brethren should neither speak to him, nor exhort him, nor admonish him[1].' ------------------------ 5. Then the Blessed One addressed the brethren, and said: 'It may be, brethren, that there may be doubt or misgiving in the mind of some brother as to the Buddha, or the truth, or the path, or the way. Enquire, brethren, freely. Do not have to reproach yourselves afterwards with the thought, "Our teacher was face to face with us, and we could not bring ourselves to enquire of the Blessed One when we were face to face with him."' And when he had thus spoken the brethren were silent. 6. And again the second and the third time the Blessed One addressed the brethren, and said: 'It may be, brethren, that there may be doubt or misgiving in the mind of some brother as to the Buddha, or the truth, or the path, or the way. Enquire, brethren, freely. Do not have to reproach yourselves afterwards with the thought, "Our teacher was face to face with us, and we could not bring ourselves to enquire of the Blessed One when we were face to face with him."' And even the third time the brethren were silent. [1. Compare Kulla Vagga I, 25-31: IV, 14, 1: XI, 1, 12-14. Khanna is represented as an obstinate, perverse man; so destitute of the proper 'esprit de corps' that he dared to take part with the sisterhood, and against the brotherhood, in a dispute which had arisen between them. But after the social penalty here referred to had been duly imposed upon him, even his proud and independent spirit was tamed; he became humble: his eyes were opened; and he, also, attained to the 'supreme goal' of the Buddhist faith.]

p. 114 7. Then the Blessed One addressed the brethren, and said: 'It may be, brethren, that you put no questions out of reverence for the teacher. Let one friend communicate to another.' And when he had thus spoken the brethren were silent. 8. And the venerable Ânanda said to the Blessed One: 'How wonderful a thing is it, Lord, and how marvellous! Verily, I believe that in this whole assembly of the brethren there is not one brother who has any doubt or misgiving as to the Buddha, or the truth, or the path, or the way!' 9. 'It is out of the fulness of faith that thou hast spoken, Ânanda! But, Ânanda, the Tathâgata knows for certain that in this whole assembly of the brethren there is not one brother who has any doubt or misgiving as to the Buddha, or the truth, or the path, or the way! For even the most backward, Ânanda, of all these five hundred brethren has become converted, and is no longer liable to be born in a state of suffering, and is assured of final salvation[1].' ------------------------ 10. Then the Blessed One addressed the brethren, and said, 'Behold now, brethren, I exhort you, saying, "Decay is inherent in all component things! Work out your salvation with diligence!"' This was the last word of the Tathâgata! ------------------------ 11. Then the Blessed One entered into the first [1. Compare above, Chap. II, § 7. By 'the most backward,' according to Buddhaghosa, the Blessed One referred to Ânanda, and he said this to encourage him.]

[1. Compare above, Chap. II, § 7. By 'the most backward,' according to Buddhaghosa, the Blessed One referred to Ânanda, and he said this to encourage him.] p. 115 stage of deep meditation[1]. And rising out of the first stage he passed into the second. And rising out of the second he passed into the third. And rising out of the third stage he passed into the fourth. And rising out of the fourth stage of deep meditation he entered into the state of mind to which the infinity of space is alone present[2]. And passing out of the mere consciousness of the infinity of space he entered into the state of mind to which the infinity of thought is alone present. And passing out of the mere consciousness of the infinity of thought he entered into a state of mind to which nothing at all was specially present. And passing out of the consciousness of no special object he fell into a state between consciousness and unconsciousness. And passing out of the state between consciousness and unconsciousness he fell into a state in which the consciousness both of sensations and of ideas had wholly passed away. 12. Then the venerable Ânanda said to the venerable Anuruddha: 'O my Lord, O Anuruddha, the Blessed One is dead!' 'Nay! brother Ânanda, the Blessed One is not dead. He has entered into that state in which both sensations and ideas have ceased to be!' 13. Then the Blessed One passing out of the state in which both sensations and ideas have ceased to be, entered into the state between consciousness and unconsciousness. And passing out of the state between consciousness and unconsciousness he entered into the state of mind to

13. Then the Blessed One passing out of the state in which both sensations and ideas have ceased to be, entered into the state between consciousness and unconsciousness. And passing out of the state between consciousness and unconsciousness he entered into the state of mind to [1. Ghâna, the full text and an explanation of which will be found in the translator's 'Buddhism,' pp. 174-176. 2. Compare above, Chap. III, §§ 37-42.] p. 116 which nothing at all Is specially present. And passing out of the consciousness of no special object he entered into the state of mind to which the infinity of thought is alone present. And passing out of the mere consciousness of the infinity of thought he entered into the state of mind to which the infinity of space is alone present. And passing out of the mere consciousness of the infinity of space he entered into the fourth stage of deep meditation. And passing out of the fourth stage he entered into the third. And passing out of the third stage he entered into the second. And passing out of the second he entered into the first. And passing out of the first stage of deep meditation he entered into the second. And passing out of the second stage he entered into the third. And passing out of the third stage he entered into the fourth stage of deep meditation. And passing out of the last stage of deep meditation he immediately expired. ------------------------

------------------------ 14. When the Blessed One died there arose, at the moment of his passing out of existence, a mighty earthquake, terrible and awe-inspiring and the thunders of heaven burst forth. 15. When the Blessed One died, Brahmâ Sahampati, at the moment of his passing away from existence, uttered this stanza: 'They all, all beings that have life, shall lay Aside their complex form--that aggregation Of mental and material qualities, That gives them, or in heaven or on earth, Their fleeting individuality! E'en as the teacher--being such a one, p. 117 Unequalled among all the men that are, Successor of the prophets of old time, Mighty by wisdom, and in insight clear-- Hath died[1]!' 16. When the Blessed One died, Sakka, the king of the gods, at the moment of his passing away from existence, uttered this stanza: 'They're transient all, each being's parts and powers, Growth is their nature, and decay. They are produced, they are dissolved again: And then is best, when they have sunk to rest[2]!' [1. Brahmâ, the first cause, the highest result of Indian theological speculation, the one God of the Indian Pantheists, is represented as using expressions full of deep allusions to the most characteristic Buddhist doctrines. The Samussaya is the result of the temporary collocation of the 'aggregations' (khandhâ) of mental and material qualities which give to each being (bhûto, that is, man, animal, god, ghost, fairy, or what not) its outward and visible shape, its individuality. Loka is here not the world in our sense, but the 'locality' in the Buddhist universe which such an individual occupies until it is dissolved. (Comp. Chap. II, §§ 14, 34.) Brahmâ appears therefore as a veritable Vibhaggavâdî.

2. On this celebrated verse see below the Introduction to Mahâ-Sudassana Sutta. It must be the original of the first verse in the Chinese work, Fa Kheu Pi Hu (Beal, Dhammapada, p. 32), though it is there so changed that every clause has lost its point. 'Whatever exists is without endurance. And hence the terms "flourishing" and "decaying." A man is born, and then he dies. Oh, the happiness of escaping from this condition!' The very meaning which is here the most essential connotation of sankhârâ is lost in the phrase 'whatever exists.' By a misapprehension of the, no doubt, difficult word Dhamma, which, however, never means 'term,' the second clause has lost its point. And by a grammatical blunder the third clause in the Chinese confines the doctrine, erroneously, to man. In a Chinese tale, called {footnote p. 118} Ngan shih niu, translated by Mr. Beal, in the Indian Antiquary for May, 1880, the following verses occur; and they are possibly another reflection of this stanza: 'All things that exist are transitory. They must of necessity perish and disappear; Though joined together, there must be separation; Where there is life there must be death.' ] p. 119 17. When the Blessed One died, the venerable Anuruddha, at the moment of his passing away from existence, uttered these stanzas: 'When he who from all craving want was free, Who to Nirvâna's tranquil state had reached, When the great sage finished his span of life,

When the great sage finished his span of life, No gasping struggle vexed that steadfast heart! All resolute, and with unshaken mind, He calmly triumphed o'er the pain of death. E'en as a bright flame dies away, so was His last deliverance from the bonds of life[1]!' 18. When the Blessed One died, the venerable Ânanda, at the moment of his passing away from existence, uttered this stanza: 'Then was there terror! Then stood the hair on end! When he endowed with every grace-- The supreme Buddha--died[2]!' [1. Ketaso Vimokho. Kenaki dhammena anâvarana-vimokho sabbaso apaññatti-bhâvûpagamo, says Buddhaghosa; that is, 'the deliverance which is free from the restraint of each and every mental quality completely vanishing away' (dhammâ being here = saññâ and vedanâ and sankhârâ; see 'Buddhism,' pp. 91, 92). See also below, p. 153. 2. In these four stanzas we seem to have the way in which the death of the Buddha would be regarded, as the early Buddhist thought, by four representative persons--the exalted God of the theologians; the Jupiter of the multitude (allowing in the case of {footnote p. 119} each of these for the change in character resulting from their conversion to Buddhism); the holy, thoughtful Arahat; and the loving, childlike disciple.] p. 119 19[1]. When the Blessed One died, of those of the brethren who were not yet free from the passions, some stretched out their arms and wept, and some fell headlong on the ground, rolling to and fro in anguish at the thought 'Too soon has the Blessed One died! Too soon has the Happy One passed away from existence! Too soon has the Light gone out in the world!'

19[1]. When the Blessed One died, of those of the brethren who were not yet free from the passions, some stretched out their arms and wept, and some fell headlong on the ground, rolling to and fro in anguish at the thought 'Too soon has the Blessed One died! Too soon has the Happy One passed away from existence! Too soon has the Light gone out in the world!' But those of the brethren who were free from the passions (the Arahats) bore their grief collected and composed at the thought 'Impermanent are all component things! How is it possible that [they should not be dissolved]?' 20. Then the venerable Anuruddha exhorted the brethren, and said: 'Enough, my brethren! Weep not, neither lament! Has not the Blessed One formerly declared this to us, 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, brethren, can this be possible--that 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! Even the spirits, brethren, will reproach us[2].' [1. Nearly = V, 11-14; and below, VI, 39. 2. Ugghâyanti. I have followed the reading of my own MS., which is confirmed by the Sumangala Vilâsinî and the Mâlâlankâra-vatthu. Vigghâyanti, which Childers reads, would be questionable Buddhism. The spirits do not become extinct; that is, not as a general rule, as would be implied by the absolute statement, {footnote p. 120} 'Even the spirits, brethren, become extinct.' It is no doubt true that all spirits, from the lowest to the highest, from the most insignificant fairy to the God of theological speculation, are regarded as temporary. But when they cease to exist as gods or spirits (devatâ), they do not go out, they are not extinguished (vigghâyanti); they continue to exist in some other form. And though that other form would, from the European point of view, be a different being, as there would be no continuity of consciousness, no passage of a 'soul' from the one to the other; it would, from the Buddhist point of view, be the same being, as it would be the resultant effect of the same Karma. There would follow on the death of a devatâ, not extinction, but a transmutation of force, a transmigration of character, a passing on, an inheritance of Karma. Only in the exceedingly rare case of an anâgâmin, of which an instance will be found above, Chap. II, § 7, could it be said that a spirit becomes extinct.

The expression 'of worldly mind,' here and above in V, 11, is in Pâli pathavi-saññiniyo, an ambiguous phrase which has only been found in this connection. Buddhaghosa says merely, 'because they made (mâpetvâ) an earth in heaven.' This gloss again may be taken either in a figurative or in a literal sense; but, if not impossible, it is at least unlikely that the good commentator means calmly to state that the angels created a floor in the skies--for the greater convenience of tumbling! The word seems to me also to be opposed to vitarâgâ, 'free from passion,' and I have therefore taken it in a spiritual sense. There is a third possibility, viz. that it is used in an intellectual sense, 'having the idea of the world present to their mind;' and this would be in accordance with the more usual use of saññî. But how easily, especially in Buddhism, the intellectual merges into the religious may be seen from such a phrase as marana-saññino, used at Mahâvamsa 33. Of the bhikkhus. Compare also above, III, 14.] p. 120 'But of what kind of spirits is the Lord, the venerable Anuruddha, thinking?' 21. 'There are spirits, brother Ânanda, in the sky, but of worldly mind, who dishevel their hair and weep, and stretch forth their arms and weep, fall prostrate on the ground, and roll to and fro in anguish at the thought: "Too soon has the p. 121 Blessed One died! Too soon has the Happy One passed away! Too soon has the Light gone out in the world! "'

p. 121 Blessed One died! Too soon has the Happy One passed away! Too soon has the Light gone out in the world! "' 'There are spirits, too, Ânanda, on the earth, and of worldly mind, who tear their hair and weep, and stretch forth their arms and weep, fall prostrate on the ground, and roll to and fro in anguish at the thought: "Too soon has the Blessed one died! Too soon has the Happy One passed away! Too soon has the Light gone out in the world!" '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 [that such a being should not be dissolved]?"' ------------------------ 22. Now the venerable Anuruddha and the venerable Ânanda spent the rest of that night in religious discourse. Then the venerable Anuruddha said to the venerable Ânanda: 'Go now, brother Ânanda, into Kusinârâ and inform the Mallas of Kusinârâ, saying, 'The Blessed One, O Vâsetthas, is dead: do, then, whatever seemeth to you fit!' 'Even so, Lord!' said the venerable Ânanda, in assent, to the venerable Anuruddha. And having robed himself early in the morning, he took his bowl, and went into Kusinârâ with one of the brethren as an attendant. 23. Now at that time the Mallas of Kusinârâ were assembled in the council hall concerning that very matter. And the venerable Ânanda went to the council hall of the Mallas of Kusinârâ; and when he had arrived there, he informed them, saying, 'The

And the venerable Ânanda went to the council hall of the Mallas of Kusinârâ; and when he had arrived there, he informed them, saying, 'The p. 122 Blessed One, O Vâsetthas, is dead; do, then, whatever seemeth to you fit!' 24. And when they had heard this saying of the venerable Ânanda, the Mallas, with their young men and their maidens and their wives, were grieved, and sad, and afflicted at heart. And some of them wept, dishevelling their hair, and some stretched forth their arms and wept, and some fell prostrate on the ground, and some reeled to and fro in anguish at the thought: 'Too soon has the Blessed One died! Too soon has the Happy One passed away! Too soon has the Light gone out in the world!' ------------------------ 25. Then the Mallas of Kusinârâ gave orders to their attendants, saying, 'Gather together perfumes and garlands, and all the music in Kusinârâ!' 26. And the Mallas of Kusinârâ took the perfumes and garlands, and all the musical instruments, and five hundred suits of apparel, and went to the Upavattana, to the Sâla Grove of the Mallas, where the body of the Blessed One lay. There they past the day in paying honour, reverence, respect, and homage to the remains of the Blessed One with dancing, and hymns, and music, and with garlands and perfumes; and in making canopies of their garments, and preparing decoration wreaths to hang thereon[1]. [1. The dress of the Mallas consisted probably of mere lengths of muslin or cotton cloth; and a suit of apparel consisted of two or, at the outside, of three of these-one to wrap round the loins, one to throw over the shoulders, and one to use as a turban. To make a canopy on occasions of state they would join such pieces together; to make the canopy into a tent they would simply add walls of the same material; and the only decoration, as simple as it {footnote p. 123} is beautiful, would be wreaths of flowers, or single lotuses, hanging from the roof, or stretched along the sides.]

p. 123 27. Then the Mallas of Kusinârâ thought: 'It is much too late to burn the body of the Blessed One to-day. Let us now perform the cremation to-morrow.' And in paying honour, reverence, respect, and homage to the remains of the Blessed One with dancing, and hymns, and music, and with garlands and perfumes; and in making canopies of their garments, and preparing decoration wreaths to hang thereon, they past the second day too, and then the third day, and the fourth, and the fifth, and the sixth day also. ------------------------ 28. Then on the seventh day the Mallas of Kusinârâ thought: 'Let us carry the body of the Blessed One, by the south and outside, to a spot on the south, and outside of the city,--paying it honour, and reverence, and respect, and homage, with dance and song and music, with garlands and perfumes,--and there, to the south of the city, let us perform the cremation ceremony!' 29. And thereupon eight chieftains among the Mallas bathed their heads, and clad themselves in new garments with the intention of bearing the body of the Blessed One. But, behold, they could not lift it up! 30. Then the Mallas of Kusinârâ said to the venerable Anuruddha: 'What, Lord, can be the reason, what can be the cause that eight chieftains of the Mallas who have bathed their heads, and clad themselves in new garments with the intention p. 124 of bearing the body of the Blessed One, are unable to lift it up?'

of bearing the body of the Blessed One, are unable to lift it up?' 'It is because you, O Vâsetthas, have one purpose, and the spirits have another purpose.' 3 1. 'But what, Lord, is the purpose of the spirits?' 'Your purpose, O Vâsetthas, is this, Let us carry the body of the Blessed One, by the south and outside, to a spot on the south, and outside of the city,--paying it honour, and reverence, and respect, and homage, with dance and song and music, with garlands and perfumes,--and there, to the south of the city, let us perform the cremation ceremony. But the purpose of the spirits, Vâsetthas, is this, Let us carry the body of the Blessed One by the north to the north of the city, and entering the city by the north gate, let us bring it through the midst of the city into the midst thereof. And going out again by the eastern gate,--paying honour, and reverence, and respect, and homage to the body of the Blessed One, with heavenly dance, and song, and music, and garlands, and perfumes,--let us carry it to the shrine of the Mallas called Makuta-bandhana, to the east of the city, and there let us perform the cremation ceremony.' 'Even according to the purpose of the spirits, so, Lord, let it be!' 32. Then immediately all Kusinârâ down even to the dust bins and rubbish heaps became strewn knee-deep with Mandârava flowers from heaven! and while both the spirits from the skies, and the Mallas of Kusinârâ upon earth, paid honour, and reverence, and respect, and homage to the body of the Blessed One, with dance and song and music, with garlands and with perfumes, they carried the

32. Then immediately all Kusinârâ down even to the dust bins and rubbish heaps became strewn knee-deep with Mandârava flowers from heaven! and while both the spirits from the skies, and the Mallas of Kusinârâ upon earth, paid honour, and reverence, and respect, and homage to the body of the Blessed One, with dance and song and music, with garlands and with perfumes, they carried the p. 125 body by the north to the north of the city; and entering the city by the north gate they carried it through the midst of the city into the midst thereof; and going out again by the eastern gate they carried it to the shrine of the Mallas, called Makuta-bandhana; and there, to the cast of the city, they laid down the body of the Blessed One[1]. 33.[2] Then the Mallas of Kusinârâ said to the venerable Ânanda: 'What should be done, Lord, with the remains of the Tathâgata?' 'As men treat the remains of a king of kings, so, Vâsetthas, should they treat the remains of a Tathâgata.' 'And how, Lord, do they treat the remains of a king of kings?' 'They wrap the body of a king of kings, Vâsetthas, in a new cloth. When that is done they wrap it in cotton wool. When that is done they wrap it in a new cloth,--and so on till they have wrapped the body in five hundred successive layers of both kinds. Then they place the body in an oil vessel of iron, and cover that close up with another oil vessel of iron. They then build a funeral pile of all kinds of perfumes, and burn the body of the king of kings. And then at the four cross roads they erect a dâgaba to the king of kings. This, Vâsetthas, is the way in which they treat the remains of a king of kings.

'And as they treat the remains of a king of kings, so, Vâsetthas, should they treat the remains of the [1. The point of this interesting legend is that the inhabitants of an Indian village of that time would have considered it a desecration or pollution to bring a dead body into or through their village. 2. Compare Chap. V, §§ 25-30.] p. 126 Tathâgata. At the four cross roads a dâgaba should be erected to the Tathâgata. And whosoever shall there place garlands or perfumes or paint, or make salutation there, or become in its presence calm in heart-that shall long be to them for a profit and a joy.' 34. Therefore the Mallas gave orders to their attendants, saying, 'Gather together all the carded cotton wool of the Mallas!' 35. Then the Mallas of Kusinârâ wrapped the body of the Blessed One in a new cloth. And when that was done, they wrapped it in cotton wool. And when that was done, they wrapped it in a new cloth,--and so on till they had wrapped the body of the Blessed One in five hundred layers of both kinds. And then they placed the body in an oil vessel of iron, and covered that close up with another oil vessel of iron. And then they built a funeral pile of all kinds of perfumes, and upon it they placed the body of the Blessed One. 36. Now at that time the venerable Mahâ Kassapa was journeying along the high road from Pâvâ to Kusinârâ with a great company of the brethren, with about five hundred of the brethren. And the venerable Mahâ Kassapa left the high road, and sat himself down at the foot of a certain tree.