長部16經 第五頌 - 大般涅槃經 多譯本對讀

Yamakasālā

198. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘āyāmānanda, yena hiraññavatiyā nadiyā pārimaṃ tīraṃ, yena kusinārā upavattanaṃ mallānaṃ sālavanaṃ tenupasaṅkamissāmā’’ti . ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena hiraññavatiyā nadiyā pārimaṃ tīraṃ, yena kusinārā upavattanaṃ mallānaṃ sālavanaṃ tenupasaṅkami. Upasaṅkamitvā āyasmantaṃ ānandaṃ āmantesi – ‘‘iṅgha me tvaṃ, ānanda, antarena yamakasālānaṃ uttarasīsakaṃ mañcakaṃ paññapehi, kilantosmi, ānanda, nipajjissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paṭissutvā antarena yamakasālānaṃ uttarasīsakaṃ mañcakaṃ paññapesi. Atha kho bhagavā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno.

Tena kho pana samayena yamakasālā sabbaphāliphullā honti akālapupphehi. Te tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.

雙沙羅樹

198. 那時，世尊召喚尊者阿難：

「來！阿難！我們去希連禪河對岸，去末羅拘尸那羅附近的沙羅樹林。」

「是的，大德！」尊者阿難回答世尊。

那時，世尊與大比丘僧團一起去希連禪河對岸，去末羅拘尸那羅附近的沙羅樹林。抵達後，召喚尊者阿難：

「來！阿難！請你為我在雙沙羅樹林間頭朝北鋪設臥床，阿難！我已疲倦，我要躺下。」

「是的，大德！」尊者阿難回答世尊後，在雙沙羅樹林間頭朝北鋪設臥床。那時，世尊以右脅作獅子臥，將〔左〕腳放在〔右〕腳上，正念、正知。

當時，雙沙羅樹以非時節之花盛開，它們為了對如來的尊敬而飄落、散布、撒滿如來的身體；天的曼陀羅花也從空中落下，它們為了對如來的尊敬而飄落、散布、撒滿如來的身體；天的栴檀粉末也從空中落下，它們為了對如來的尊敬而飄落、散布、撒滿如來的身體；天的樂器也為了對如來的尊敬在空中被演奏；天的合唱也為了對如來的尊敬在空中轉起。

198. 1. 世尊對阿難尊者說： “阿難，來吧，我們一起渡過熙連禪河，去拘尸那羅武士子的優波跋多那娑羅林。” 阿難尊者回答世尊： “大德，是的。”

於是世尊便和人數眾多的比丘僧團一起渡過熙連禪河，前往拘尸那羅武士子的優波跋多那娑羅林。世尊對阿難尊者說： “阿難，過來，替我在雙娑羅樹中間舖床，頭向北方[SFn21] 。阿難，我很疲倦，要躺下來。”

阿難尊者回答世尊： “大德，是的。”

之後在雙娑羅樹中間舖床，頭向北方。於是世尊右側睡獅子臥，一隻腳比另一隻腳高些，有念和覺知。

2. 這時不是開花的時候，但雙娑羅樹充滿了盛開的花，紛紛散落在如來身上以供養如來；天上的曼陀羅花在天空中飄下，紛紛散落在如來身上以供養如來；天上的檀香粉在天空中飄下，紛紛散落在如來身上以供養如來；天上的音樂在天空中響起以供養如來；天上的歌聲在天空中響起以供養如來。

第 五 章

198. 01　爾時薄伽梵告尊者阿難說：「來，阿難，我等去醯連尼耶瓦提河之彼岸，拘屍那羅的烏帕瓦塔那，馬拉之娑羅樹林。」

「是，世尊。」尊者阿難回答說。於是佛與大比丘僧眾向醯連尼耶瓦提河之彼岸，拘屍那羅的烏帕瓦塔那，馬拉之娑羅樹林進行。到已，語尊者阿難說：「阿難，請為我敷設床具於娑羅雙樹間，其頭北向，我倦甚，欲偃臥。」

「是，世尊。」尊者阿難回答說，即於娑羅樹間敷陳床具，其頭北向。時世尊心境安穩，偃臥右側，將其雙足疊並，作獅子睡。

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02　爾時娑羅雙樹忽於非時鮮花開發，繽紛散落在如來身上以供養如來。天上的曼陀羅華亦從天下降，繽紛散落在如來身上以供養如來。天上的旃陀羅香屑亦從天下降繽紛散落在如來身上以供養如來。天上的音樂亦從天演奏以供養如來。天上的歌唱亦從天發出以供養如來。

03　於是世尊告尊者阿難說：「阿難，娑羅雙樹忽於非時鮮花開發，繽紛散落在如來身上以供養如來。天上的曼陀羅華亦從天下降繽紛散落在如來身上以供養如來。天上的旃陀羅香屑亦從天下降繽紛散落在如來身上以供養如來。天上的音樂亦從天演奏以供養如來。天上的歌唱亦從天發出以供養如來。

[The Fifth Chapter for Recitation] [33: Worshipping the Realised One]

198. Then the Gracious One addressed venerable Ānanda, (saying): “Come Ānanda, let us approach the further shore of the Golden river, to Kusinārā, and to the Mallas' Sal Wood at Upavattana.”

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One. Then the Gracious One together with a great Community of monks went to the further shore of the Golden river, to Kusinārā, and the Mallas' Sal Wood at Upavattana, and after going he addressed venerable Ānanda, (saying): “Come, Ānanda, prepare a couch with the head facing north between the Twin Sal Trees for me, I am weary, Ānanda, and will lie down.”

“Very well, reverend Sir,” said venerable Ānanda, and after replying to the Gracious One, he prepared a couch with the head facing north between the Twin Sal Trees. Then the Gracious One, lay down on his right side in the lion's posture, after placing one foot on the top of the other, mindfully, with full awareness.

Now at that time the Twin Sal Trees were full of flowering blossoms, outside of flowering time,[AFn138] and they were sprinkling down on the Realised One's body, showering down, pouring down on the Realised One in worship. Also the Divine Coral Tree flowers were falling from the sky, and they were sprinkling down on the Realised One's body, showering down, pouring down on the Realised One in worship. Also Divine sandalwood powder was falling from the sky, and was sprinkling down on the Realised One's body, showering down, pouring down on the Realised One in worship. Also Divine music played in the sky in worship of the Realised One. Also Divine songs played in the sky in worship of the Realised One.

Part Five: At Kusinara

Last Place of Rest

198. 1. Then the Blessed One addressed the Venerable Ananda, saying: "Come, Ananda, let us cross to the farther bank of the Hiraññavati, and go to the Mallas' Sala Grove, in the vicinity of Kusinara."

"So be it, Lord."

2. And the Blessed One, together with a large company of bhikkhus, went to the further bank of the river Hiraññavati, to the Sala Grove of the Mallas, in the vicinity of Kusinara. And there he spoke to the Venerable Ananda, saying:
3. "Please, Ananda, prepare for me a couch between the twin sala trees, with the head to the north. I am weary, Ananda, and want to lie down."[VFn41]

"So be it, Lord." And the Venerable Ananda did as the Blessed One asked him to do.

Then the Blessed One lay down on his right side, in the lion's posture, resting one foot upon the other, and so disposed himself, mindfully and clearly comprehending.

4. At that time the twin sala trees broke out in full bloom, though it was not the season of flowering. And the blossoms rained upon the body of the Tathagata and dropped and scattered and were strewn upon it in worship of the Tathagata. And celestial mandarava flowers and heavenly sandalwood powder from the sky rained down upon the body of the Tathagata, and dropped and scattered and were strewn upon it in worship of the Tathagata. And the sound of heavenly voices and heavenly instruments made music in the air out of reverence for the Tathagata.

199. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘sabbaphāliphullā kho, ānanda, yamakasālā akālapupphehi. Te tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya. Na kho, ānanda, ettāvatā tathāgato sakkato vā hoti garukato vā mānito vā pūjito vā apacito vā. Yo kho, ānanda, bhikkhu vā bhikkhunī vā upāsako vā upāsikā vā dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, so tathāgataṃ sakkaroti garuṃ karoti māneti pūjeti apaciyati idaṃ padaṃ sīsyāipotthakesu na dissati, paramāya pūjāya. Tasmātihānanda, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārinoti. Evañhi vo, ānanda, sikkhitabba’’nti.

199. 那時，世尊召喚尊者阿難：

「阿難！雙沙羅樹以非時節之花盛開，它們為了對如來的尊敬而飄落、散布、撒滿如來的身體；天的曼陀羅花也從空中落下，它們為了對如來的尊敬而飄落、散布、撒滿如來的身體；天的栴檀粉末也從空中落下，它們為了對如來的尊敬而飄落、散布、撒滿如來的身體；天的樂器也為了對如來的尊敬在空中被演奏；天的合唱也為了對如來的尊敬在空中轉起，阿難！迄今為止，如來沒被[這樣]恭敬、尊重、尊敬、禮拜、崇拜，阿難！凡比丘或比丘尼或優婆塞或優婆夷住於法隨法行、如法而行、隨法行者，他以最高的尊敬而恭敬、尊重、尊敬、禮拜、崇拜如來，阿難！因此，在這裡，『我們要住於法隨法行、如法而行、隨法行。』阿難！你們確實應該這麼學。」

199. 3. 這時候世尊對阿難尊者說： “阿難，這時不是開花的時候，但雙娑羅樹充滿了盛開的花，紛紛散落在如來身上以供養如來；天上的曼陀羅花在天空中飄下，紛紛散落在如來身上以供養如來；天上的檀香粉在天空中飄下，紛紛散落在如來身上以供養如來；天上的音樂在天空中響起以供養如來；天上的歌聲在天空中響起以供養如來。

“阿難，以上不算是最高的照料、恭敬、尊重、供養或禮敬如來，如果一位比丘、比丘尼、優婆塞或優婆夷進入正法，方向正確地進入正道，依法而行，他就是對如來作出最高的照料、恭敬、尊重、供養。阿難，所以應這樣修學：進入正法，方向正確地進入正道，依法而行。”

199. 03　於是世尊告尊者阿難說：「阿難，娑羅雙樹忽於非時鮮花開發，繽紛散落在如來身上以供養如來。天上的曼陀羅華亦從天下降繽紛散落在如來身上以供養如來。天上的旃陀羅香屑亦從天下降繽紛散落在如來身上以供養如來。天上的音樂亦從天演奏以供養如來。天上的歌唱亦從天發出以供養如來。

「阿難，並非如此是對如來有適宜的恭敬供養。若比丘、比丘尼、優婆塞、優婆夷繼續擔負大小責任，持身端正，依止戒律－－如是，其人是對如來有適宜的恭敬供養和最有價值的敬禮。是以阿難，汝應繼續負擔大小責任，持身端正，依止戒律。阿難，應如此教化。」

199. Then the Gracious One said this to venerable Ānanda: “The Twin Sal Trees are full of flowering blossoms, outside of flowering time, and they are sprinkling down on the Realised One's body, showering down, pouring down on the Realised One in worship. Also the Divine Coral Tree flowers are falling from the sky, and they are sprinkling down on the Realised One's body, showering down, pouring down on the Realised One in worship. Also Divine sandalwood powder is falling from the sky, and is sprinkling down on the Realised One's body, showering down, pouring down on the Realised One in worship. Also Divine music plays in the sky in worship of the Realised One. Also Divine songs play in the sky in worship of the Realised One.

But it is not in this way, Ānanda, that the Realised One is honoured, respected, revered, worshipped, or esteemed. But that monk, nun, layman, or laywoman, Ānanda, who lives practising the Teaching in accordance with the Teaching, correct in their practice, living in conformity with the Teaching, he honours, respects, reveres, worships, and esteems the Realised One with the highest worship. Therefore, Ānanda, thinking: ‘Let us live practising the Teaching in accordance with the Teaching, correct in our practice, living in conformity with the Teaching,’ this is how you are to train, Ānanda.”

199. 5. And the Blessed One spoke to the Venerable Ananda, saying: "Ananda, the twin sala trees are in full bloom, though it is not the season of flowering. And the blossoms rain upon the body of the Tathagata and drop and scatter and are strewn upon it in worship of the Tathagata. And celestial coral flowers and heavenly sandalwood powder from the sky rain down upon the body of the Tathagata, and drop and scatter and are strewn upon it in worship of the Tathagata. And the sound of heavenly voices and heavenly instruments makes music in the air out of reverence for the Tathagata.

6. "Yet it is not thus, Ananda, that the Tathagata is respected, venerated, esteemed, worshipped, and honored in the highest degree. But, Ananda, whatever bhikkhu or bhikkhuni, layman or laywoman, abides by the Dhamma, lives uprightly in the Dhamma, walks in the way of the Dhamma, it is by such a one that the Tathagata is respected, venerated, esteemed, worshipped, and honored in the highest degree. Therefore, Ananda, thus should you train yourselves: 'We shall abide by the Dhamma, live uprightly in the Dhamma, walk in the way of the Dhamma.'"

Upavāṇatthero

200. Tena kho pana samayena āyasmā upavāṇo bhagavato purato ṭhito hoti bhagavantaṃ bījayamāno. Atha kho bhagavā āyasmantaṃ upavāṇaṃ apasāresi – ‘‘apehi, bhikkhu, mā me purato aṭṭhāsī’’ti. Atha kho āyasmato ānandassa etadahosi – ‘‘ayaṃ kho āyasmā upavāṇo dīgharattaṃ bhagavato upaṭṭhāko santikāvacaro samīpacārī. Atha ca pana bhagavā pacchime kāle āyasmantaṃ upavāṇaṃ apasāreti – ‘apehi bhikkhu, mā me purato aṭṭhāsī’ti. Ko nu kho hetu, ko paccayo, yaṃ bhagavā āyasmantaṃ upavāṇaṃ apasāreti – ‘apehi, bhikkhu, mā me purato aṭṭhāsī’ti? Atha kho āyasmā ānando bhagavantaṃ etadavoca – ‘ayaṃ, bhante, āyasmā upavāṇo dīgharattaṃ bhagavato upaṭṭhāko santikāvacaro samīpacārī. Atha ca pana bhagavā pacchime kāle āyasmantaṃ upavāṇaṃ apasāreti – ‘‘apehi, bhikkhu, mā me purato aṭṭhāsī’’ti. Ko nu kho, bhante, hetu, ko paccayo, yaṃ bhagavā āyasmantaṃ upavāṇaṃ apasāreti – ‘‘apehi, bhikkhu, mā me purato aṭṭhāsī’’ti? ‘‘Yebhuyyena, ānanda, dasasu lokadhātūsu devatā sannipatitā tathāgataṃ dassanāya. Yāvatā, ānanda, kusinārā upavattanaṃ mallānaṃ sālavanaṃ samantato dvādasa yojanāni, natthi so padeso vālaggakoṭinitudanamattopi mahesakkhāhi devatāhi apphuṭo. Devatā, ānanda, ujjhāyanti – ‘dūrā ca vatamha āgatā tathāgataṃ dassanāya. Kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā. Ajjeva rattiyā pacchime yāme tathāgatassa parinibbānaṃ bhavissati. Ayañca mahesakkho bhikkhu bhagavato purato ṭhito ovārento, na mayaṃ labhāma pacchime kāle tathāgataṃ dassanāyā’’’ti.

優波哇那上座

200.　當時，尊者優波哇那站在世尊前面為世尊搧著風，那時，世尊拒絕尊者優波哇那：

「比丘！請你離開，不要站在我前面。」

那時，尊者阿難這麼想：

「這位尊者優波哇那長時間為世尊的隨侍、近侍者、近從者，而世尊在最後的時機〔卻〕拒絕尊者優波哇那：『比丘！請你離開，不要站在我前面。』什麼因、什麼緣使世尊拒絕尊者優波哇那：『比丘！請你離開，不要站在我前面。』呢？」

那時，尊者阿難對世尊這麼說：

「大德！這位尊者優波哇那長時間為世尊的隨侍、近侍者、近從者，而世尊在最後的時機〔卻〕拒絕尊者優波哇那：『比丘！請你離開，不要站在我前面。』大德！什麼因、什麼緣使世尊拒絕尊者優波哇那：『比丘！請你離開，不要站在我前面。』呢？」

「阿難！在十個世間界中的大部分天神，為了見如來而集合，阿難！所有在末羅拘尸那羅附近的沙羅樹林周圍十二由旬[CFn173] 之所及沒有毛尖點可貫穿大小的地方未被有大力量的天神佈滿，阿難！天神們譏嫌：『我們為了見如來而從遠處來，如來、阿羅漢、遍正覺者很少出現於世間，就在今日後夜，如來將般涅槃，而這位有大力量的比丘〔卻〕站在世尊的前面阻擋，〔使〕我們不得在最後的時機看見如來。』」

200. 4. 這時候優波婆那尊者站在世尊前面為世尊扇涼。世尊著他離去，對他說： “比丘，離去。不要站在我前面。”

阿難尊者心想： “這位優波婆那尊者長期做世尊的侍者，常在世尊跟前，常在世尊附近，但世尊在最後的時刻竟然著他離去，對他說： ‘比丘，離去。不要站在我前面。’ 是什麼原因和條件使世尊著優波婆那尊者離去呢？”

5. 於是阿難尊者對世尊說： “大德，這位優波婆那尊者長期做世尊的侍者，常在世尊跟前，常在世尊附近，但世尊在最後的時刻竟然著他離去，對他說： ‘比丘，離去。不要站在我前面。’ 是什麼原因和條件使世尊著優波婆那尊者離去呢？”

“阿難，幾乎所有十方世界的天神都來看如來。在娑羅林方圓十二由旬這個範圍之內連馬毛端也放不下，都被大勢力的天神所擠滿。阿難，天神叫嚷： ‘我們從很遠的地方來看如來。如來．阿羅漢．等正覺在世間出現是很稀有的事情，在今天晚上後夜時分，如來將會入滅，但這位大勢力的比丘站在世尊前面遮擋著，使我們看不見如來最後的時刻。’ 阿難，天神在叫嚷。”

200. 04　爾時尊者烏帕宛那立於佛前以扇扇佛。世尊對他不悅並告之曰：「汝退出，比丘，不用立在我面前。」

尊者阿難自念：「此尊者烏帕宛那親身奉侍如來已為時很久。現在於臨終之際，世尊對之不悅並告之曰：『汝退出，比丘，不用立在我面前。』究竟是何因緣，世尊對他不悅而發出此語？」

05　爾時尊者阿難白佛言：「世尊，此尊者鳥帕宛那親身奉侍如來為時已久。現在於臨終之際對他不悅並向他說：『汝退出，比丘，不用立在我面前。』究竟是何因緣，世尊對他不悅而發出此語？」

「阿難，十方世界無數天神雲集來瞻仰如來。環遶拘屍那羅的烏帕瓦塔那，馬拉之娑羅雙樹林十二由旬的附近，無一容髮尖之縫隙沒有被具大威神的天神所佔據。阿難，此諸天神埋怨說：『我等自遠道來瞻視如來，正等正覺阿羅漢如來之出世是甚為稀有。在今晚更末如來將取涅槃，而這位有名的比丘立於其前遮蔽之，我等不得於臨終之際瞻仰如來！』阿難，諸天神如此埋怨說。」

[34: The Visit of the Divinities]

200. Now at that time venerable Upavāṇa was standing in front of the Gracious One, fanning the Gracious One. Then the Gracious One dismissed venerable Upavāṇa, (saying): “Depart, monk, do not stand in front of me.”

Then venerable Ānanda thought: “This venerable Upavāṇa has been the Gracious One's attendant for a long time,[AFn139] living near to him, within proximity. Then at the last moment the Gracious One dismisses venerable Upavāṇa, (saying): ‘Depart, monk, do not stand in front of me.’ What was the reason, what was the cause, for the Gracious One dismissing venerable Upavāṇa, (saying): ‘Depart, monk, do not stand in front of me’?”

Then venerable Ānanda said this to the Gracious One: “This venerable Upavāṇa has been the Gracious One's attendant for a long time, living near to him, within proximity. Then at the last moment the Gracious One dismisses venerable Upavāṇa, (saying): ‘Depart, monk, do not stand in front of me.’ What is the reason, reverend Sir, what is the cause, for the Gracious One dismissing venerable Upavāṇa, (saying): ‘Depart, monk, do not stand in front of me’?”

“Almost all of the Divinities,[AFn140] Ānanda, from the ten world-elements[AFn141] have assembled to see the Realised One, everywhere around Kusinārā and the Mallas' Sal Wood at Upavattana for as far as twelve leagues there is no place, even so much as a tip of a pricking hair, unpervaded by powerful Divinities, and the Divinities, Ānanda, are complaining, (saying): ‘We have come from afar to see the Realised One, only occasionally, infrequently, do Realised Ones, Worthy Ones, Perfect Sambuddhas arise in the world, and today during the last watch of the night will be the Realised One's Final Emancipation, and this powerful monk is stood in front concealing the Realised One,[AFn142] and we are not able to see the Realised One at the last moment.’ ”

The Grief of the Gods

200. 7.At that time the Venerable Upavana was standing before the Blessed One, fanning him. And the Blessed One rebuked him, saying: "Move aside, bhikkhu, do not stand in front of me."

8. And to the Venerable Ananda came the thought: "This Venerable Upavana has been in attendance on the Blessed One for a long time, closely associating with him and serving him. Yet now, right at the end, the Blessed One rebukes him. What now could be the reason, what the cause for the Blessed One to rebuke the Venerable Upavana, saying: 'Move aside, bhikkhu, do not stand in front of me'?"

9-10. And the Venerable Ananda told his thought to the Blessed One. The Blessed One said: "Throughout the tenfold world-system, Ananda, there are hardly any of the deities that have not gathered together to look upon the Tathagata. For a distance of twelve yojanas around the Sala Grove of the Mallas in the vicinity of Kusinara there is not a spot that could be pricked with the tip of a hair that is not filled with powerful deities. And these deities, Ananda, are complaining: 'From afar have we come to look upon the Tathagata. For rare in the world is the arising of Tathagatas, Arahants, Fully Enlightened Ones. And this day, in the last watch of the night, the Tathagata's Parinibbana will come about. But this bhikkhu of great powers has placed himself right in front of the Blessed One, concealing him, so that now, at the very end, we are prevented from looking upon him.' Thus, Ananda, the deities complain."

201. ‘‘Kathaṃbhūtā pana, bhante, bhagavā devatā manasikarotī’’ti manasi karontīti (syā. ka.)? ‘‘Santānanda, devatā ākāse pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti chinnaṃpādaṃviya papatanti (syā.), āvaṭṭanti, vivaṭṭanti – ‘atikhippaṃ bhagavā parinibbāyissati, atikhippaṃ sugato parinibbāyissati, atikhippaṃ cakkhuṃ cakkhumā (syā. ka.) loke antaradhaṃāyissatī’ti.

‘‘Santānanda, devatā pathaviyaṃ pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti – ‘atikhippaṃ bhagavā parinibbāyissati, atikhippaṃ sugato parinibbāyissati, atikhippaṃ cakkhuṃ loke antaradhāyissatī’’’ti.

‘‘Yā pana tā devatā vītarāgā, tā satā sampajānā adhivāsenti – ‘aniccā saṅkhārā, taṃ kutettha labbhā’ti.

201. 「大德！但，世尊注意到有什麽種類的天神呢？」

「阿難！有在虛空而有地想的天神散髮號泣、揮舞手臂號泣、倒下打滾〔而說〕：『太快了，世尊將般涅槃，太快了，善逝將般涅槃，太快了，世間之眼將滅沒。』

阿難！有在地上而有地想的天神散髮號泣、揮舞手臂號泣、倒下打滾〔而說〕：『太快了，世尊將般涅槃，太快了，善逝將般涅槃，太快了，世間之眼將滅沒。』

但，凡那些已離貪的天神，他們正知正念地忍受〔而說〕：『諸行是無常的，〔除此之外，〕在這裡，這如何可得。』」

201. 2.6. “大德，在世尊心裏所看見的天神是怎麼樣的呢？”

“阿難，一些在天空的天神，以天空為地想。有的弄亂頭髮在痛泣；有的緊抱雙臂在痛泣；有的從石上跳下，在地上滾來滾去。他們叫嚷： ‘世尊太快入滅了！善逝太快入滅了！世間的眼睛太快消失了！’

“阿難，一些在地上的天神，以地為地想。有的弄亂頭髮在痛泣；有的緊抱雙臂在痛泣；有的從石上跳下，在地上滾來滾去。他們叫嚷： ‘世尊太快入滅了！善逝太快入滅了！世間的眼睛太快消失了！’ 一些離了貪著的天神，他們具有念和覺知，明白到行是無常的，要世尊不入滅是不可能的。”

201. 06　「但世尊認彼等為何等樣的天神？」

「阿難，在天上的神祗還有塵世意念，彼等或披髮而哭，或挺臂而哭，或自投地宛 轉而哭，當一念及：『薄伽梵取涅槃何如是其迅速，慈尊取涅槃何如是其迅速！世界之光熄滅何如是其迅速！』

「阿難，在地上的神祗還有塵世意念，彼等或披髮而哭，或挺臂而哭，或自投地宛轉而哭，當一念及：『薄伽梵取涅槃何如是其迅速，慈尊取涅槃何如是其迅速！世界之光熄滅何如是其迅速！』

「但諸離欲的神祗泰然自攝忍受之，並憶念及：『緣會諸法實是無常，若不如此，實不可能。』

201. “But what beings and Divinities is the Gracious One thinking of?”

“There are, Ānanda, Divinities in the sky, perceiving the Earth, who, having dishevelled hair, are weeping, throwing up their arms, falling down (as though) cut down, rolling backwards and forwards as though with their feet cut off, they are crying: ‘Too quickly the Gracious One will attain Final Emancipation, too quickly the Fortunate One will attain Final Emancipation, too quickly the Visionary in the world will disappear!’

There are, Ānanda, Divinities on the Earth, perceiving the Earth, who, having dishevelled hair, are weeping, throwing up their arms, falling down (as though) cut down, rolling backwards and forwards as though with their feet cut off, they are crying: ‘Too quickly the Gracious One will attain Final Emancipation, too quickly the Fortunate One will attain Final Emancipation, too quickly the Visionary in the world will disappear!’ ”

But those Divinities who have cut off passion, mindfully, with full awareness, they endure, (thinking): ‘Impermanent are (all) processes, how can it be otherwise?’ ”

201. 11. "Of what kind of deities, Lord, is the Blessed One aware?"

12-13. "There are deities, Ananda, in space and on earth, who are earthly-minded; with dishevelled hair they weep, with uplifted arms they weep; flinging themselves on the ground, they roll from side to side, lamenting: 'Too soon has the Blessed One come to his Parinibbana! Too soon has the Happy One come to his Parinibbana! Too soon will the Eye of the World vanish from sight!'

14. "But those deities who are freed from passion, mindful and comprehending, reflect in this way: 'Impermanent are all compounded things. How could this be otherwise?'"

Catusaṃvejanīyaṭṭhānāni

202. ‘‘Pubbe , bhante, disāsu vassaṃ vuṭṭhā vassaṃvutthā (sī. syā. kaṃ. pī.) bhikkhū āgacchanti tathāgataṃ dassanāya. Te mayaṃ labhāma manobhāvanīye bhikkhū dassanāya, labhāma payirupāsanāya. Bhagavato pana mayaṃ, bhante, accayena na labhissāma manobhāvanīye bhikkhū dassanāya, na labhissāma payirupāsanāyā’’ti.

‘‘Cattārimāni, ānanda, saddhassa kulaputtassa dassanīyāni saṃvejanīyāni ṭhānāni. Katamāni cattāri? ‘Idha tathāgato jāto’ti, ānanda, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. ‘Idha tathāgato anuttaraṃ sammāsambodhiṃ abhisambuddho’ti, ānanda, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. ‘Idha tathāgatena anuttaraṃ dhammacakkaṃ pavattita’nti, ānanda, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. ‘Idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’ti, ānanda, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. Imāni kho , ānanda, cattāri saddhassa kulaputtassa dassanīyāni saṃvejanīyāni ṭhānāni.

‘‘Āgamissanti kho, ānanda, saddhā bhikkhū bhikkhuniyo upāsakā upāsikāyo – ‘idha tathāgato jāto’tipi, ‘idha tathāgato anuttaraṃ sammāsambodhiṃ abhisambuddho’tipi, ‘idha tathāgatena anuttaraṃ dhammacakkaṃ pavattita’ntipi, ‘idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’tipi. Ye hi keci, ānanda, cetiyacārikaṃ āhiṇḍantā pasannacittā kālaṅkarissanti, sabbe te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissantī’’ti.

四個能激起宗教信仰心之處

202. 「大德！以前，在四方雨季安居的比丘為了見如來而來，我們得見、得親近那些值得尊敬的比丘，大德！但，世尊去逝後，我們不得見、不得親近那些值得尊敬的比丘了。」

「阿難！有這四個有信的善男子[CFn174] 能見、能激起宗教信仰心[CFn175] 之處，哪四個呢？『在這裡，如來出生。』阿難！這是有信善男子的能見、能激起宗教信仰心之處；『在這裡，如來現正覺無上遍正覺。』阿難！這是有信善男子的能見、能激起宗教信仰心之處；『在這裡，無上法輪被如來轉起。』阿難！這是有信善男子的能見、能激起宗教信仰心之處；『在這裡，如來般涅槃於無餘涅槃界。』〔之處〕阿難！這是有信善男子的能見、能激起宗教信仰心之處，阿難！這些是四個有信的善男子能見、能激起宗教信仰心之處。

阿難！信〔仰型〕的比丘、比丘尼、優婆塞、優婆夷們將到：『在這裡，如來出生。』『在這裡，如來現正覺無上遍正覺。』『在這裡，無上法輪被如來轉起。』『在這裡，如來般涅槃於無餘涅槃界。』阿難！凡任何塔廟[CFn014] 巡禮者在來回〔巡禮〕時以明淨心[CFn176] 死了，他們全部以身體的崩解，死後將往生到善趣、天界。」

202. 7. “大德，以前各方的比丘在雨季安居之後，有機會來看如來及受人敬重的大比丘。大德，世尊離去後，我們便沒有這個機會了。”

8. “阿難，有四個使人敬仰的地方，有敬信的人應去朝禮。這四個是什麼地方呢？

“阿難，如來出生之處是使人敬仰的地方，有敬信的人應去朝禮。

“阿難，如來覺悟無上正等正覺之處是使人敬仰的地方，有敬信的人應去朝禮。

“阿難，如來轉無上法輪之處是使人敬仰的地方，有敬信的人應去朝禮。

“阿難，如來進入無餘湼槃界之處是使人敬仰的地方，有敬信的人應去朝禮。

“阿難，這些就是四個使人敬仰的地方了。有敬信的人應去朝禮。阿難，有敬信的比丘、比丘尼、優婆塞、優婆夷去到這四個地方，心裏便會想起： ‘這就是如來出生之處了。’ ‘這就是如來覺悟無上正等正覺之處了。’ ‘這就是如來轉無上法輪之處了。’ ‘這就是如來進入無餘湼槃界之處了。’

“阿難，任何人以淨信心來朝禮塔寺，他們在身壞命終之後，將會投生在善趣、天界之中。”

202. 07　「世尊，往昔諸比丘於各地坐夏後皆來覲見如來。我等接待諸長老，使晤見及侍候如來。但於如來去世後，我等不能接待諸長老使晤見及侍候如來。」

　※　　　　 ※

08　「阿難，有四處，具信仰之族姓王子應朝禮致敬，何者為四？

「（１）阿難，信仰者於一處能說：『此是如來降生處』，則為應朝禮及致敬之處。」

「（２）阿難，信仰者於一處能說：『此是如來證無上正等正覺處』，則為應朝禮及致敬之處。」

「（３）阿難，信仰者於一處能說：『此是如來轉法輪處』，則為應朝禮及致敬之處。」

「（４）阿難，信仰者於一處能說：『此是如來入無餘涅槃界處』，則為應朝禮及致敬之處。」

「阿難，此為四處，具信仰之族姓子應朝禮致敬。阿難，信仰者－－比丘、比丘尼、優婆塞、優婆夷等將赴上列各處並說：『此是如來降生處』、或『此是如來證無上正等覺處』、或『此是如來轉法輪處』、或『此是如來入無餘涅槃界處』。

「阿難，當彼等朝禮諸聖地，其有信心而死去時，彼等於身壞命終將上生快樂的天界。」

　※　　　　 ※

[35: The Four Places that Produce Enthusiasm]

202. “Formerly, reverend Sir, the monks, having dwelt for the Rains Retreat used to come to see the Realised One, and we would receive those meditating monks for assembling and seeing (the Realised One).[AFn143] But after the Gracious One has passed way, reverend Sir, we will not receive those meditating monks for assembling and seeing (the Realised One).”

“There are these four places that can be seen, that produce enthusiasm, Ānanda, for a faithful man of good family.

Which four?

1) (Thinking): ‘Here the Realised One was born’,[AFn144] Ānanda, (that) is a place to be seen that produces enthusiasm for a faithful man of good family.

2) (Thinking): ‘Here the Realised One awoke to the unsurpassed and Perfect Awakening’,[AFn145] Ānanda, (that) is a place to be seen that produces enthusiasm for a faithful man of good family.

3) (Thinking): ‘Here the Realised One set rolling the Wheel of the Teaching’,[AFn146] Ānanda, (that) is a place to be seen that produces enthusiasm for a faithful man of good family.

4) (Thinking): ‘Here the Realised One was completely Emancipated in the Emancipation-element which has no basis for attachment remaining’,[AFn147] Ānanda, (that) is a place to be seen that produces enthusiasm for a faithful man of good family.

These are the four places, Ānanda, that are to be seen that produce enthusiasm for a faithful man of good family.

Faithful monks, nuns, laymen, and laywomen will come, (thinking): ‘Here the Realised One was born’, ‘Here the Realised One awoke to the unsurpassed and Perfect Awakening’, ‘Here the Realised One set rolling the Wheel of the Teaching’, ‘Here the Realised One was Finally Emancipated in the Emancipation-element which has no basis for attachment remaining’, and whoever, Ānanda, will die while on pilgrimage to the Shrines with a confident mind they will all, at the break-up of the body, after death, re-arise in a fortunate destiny, in a heavenly world.”[AFn148]

Ananda's Concern

202. 15. "Formerly, Lord, on leaving their quarters after the rains, the bhikkhus would set forth to see the Tathagata, and to us there was the gain and benefit of receiving and associating with those very revered bhikkhus who came to have audience with the Blessed One and to wait upon him. But, Lord, after the Blessed One has gone, we shall no longer have that gain and benefit."

Four Places of Pilgrimage

16. "There are four places, Ananda, that a pious person should visit and look upon with feelings of reverence.[VFn42] What are the four?
17. "'Here the Tathagata was born!'[VFn43] This, Ananda, is a place that a pious person should visit and look upon with feelings of reverence.
18. "'Here the Tathagata became fully enlightened in unsurpassed, supreme Enlightenment!'[VFn44] This, Ananda, is a place that a pious person should visit and look upon with feelings of reverence.
19. "'Here the Tathagata set rolling the unexcelled Wheel of the Dhamma!'[VFn45] This, Ananda, is a place that a pious person should visit and look upon with feelings of reverence.
20. "'Here the Tathagata passed away into the state of Nibbana in which no element of clinging remains!' This, Ananda, is a place that a pious person should visit and look upon with feelings of reverence.
21. "These, Ananda, are the four places that a pious person should visit and look upon with feelings of reverence. And truly there will come to these places, Ananda, pious bhikkhus and bhikkhunis, laymen and laywomen, reflecting: 'Here the Tathagata was born! Here the Tathagata became fully enlightened in unsurpassed, supreme Enlightenment! Here the Tathagata set rolling the unexcelled Wheel of the Dhamma! Here the Tathagata passed away into the state of Nibbana in which no element of clinging remains!'
22. "And whoever, Ananda, should die on such a pilgrimage with his heart established in faith, at the breaking up of the body, after death, will be reborn in a realm of heavenly happiness."

Ānandapucchākathā

203. ‘‘Kathaṃ mayaṃ, bhante, mātugāme paṭipajjāmā’’ti? ‘‘Adassanaṃ, ānandā’’ti. ‘‘Dassane, bhagavā, sati kathaṃ paṭipajjitabba’’nti? ‘‘Anālāpo, ānandā’’ti . ‘‘Ālapantena pana, bhante, kathaṃ paṭipajjitabba’’nti? ‘‘Sati, ānanda, upaṭṭhāpetabbā’’ti.

阿難問題的談說

203.　　「大德！對婦女，我們應該如何行動？」

「阿難！不見。」

「大德！當看見了時，我們應該如何行動？」

「阿難！不交談。」

「大德！但，當被交談時，我們應該如何行動？」

「阿難！正念應該被建立。」

203. 9. “大德，對於婦女，我們應怎樣做呢？”

“阿難，不要看她們。”

“大德[SFn22] ，在看見她們的時候，我們應怎樣做呢？”

“阿難，不要和她們談話。”

“大德，在和她們談話的時候，我們應怎樣做呢？”

“阿難，應要保持念。”

203. 09　「世尊，我們對於婦女將何以自處？」

「阿難，不要看她們。」

「若見了她們，我們將何以自處？」

「阿難，不要交談。」

「世尊，若她們向我們攀談又將如何？」

「阿難，當自警惕！」

※　　　　 ※

203. “How, reverend Sir, are we to act in regard to women?”

“(As though they were) not seen, Ānanda.”

“(But) when seeing them, reverend Sir, how are we to act?”

“Without conversing, Ānanda.”

“(But) when conversing, reverend Sir, how are we to act?”

“You should attend to mindfulness, Ānanda.”[AFn149]

203. 23. Then the Venerable Ananda said to the Blessed One: "How, Lord, should we conduct ourselves towards women?"

"Do not see them, Ananda."

"But, Lord, if we do see them?"

"Do not speak, Ananda."

"But, Lord, if they should speak to us?"

"Then, Ananda, you should establish mindfulness."

204. ‘‘Kathaṃ mayaṃ, bhante, tathāgatassa sarīre paṭipajjāmā’’ti? ‘‘Abyāvaṭā tumhe, ānanda, hotha tathāgatassa sarīrapūjāya. Iṅgha tumhe, ānanda, sāratthe ghaṭatha anuyuñjatha sadatthe anuyuñjatha (sī. syā.), sadatthaṃ anuyuñjatha (pī.), sāratthe anuyuñjatha (ka.), sāratthe appamattā ātāpino pahitattā viharatha. Santānanda, khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi tathāgate abhippasannā, te tathāgatassa sarīrapūjaṃ karissantī’’ti.

204. 「大德！對如來的遺體，我們應該如何行動？」

「阿難！對如來的遺體供養 [CFn177] ，你們應該是不作為的，來！阿難！你們應該在核心利益上努力，應該在核心利益上實踐，應該住於不放逸、熱心、自我努力，阿難！有對如來有淨信 [CFn178] 的賢智剎帝利、賢智婆羅門、賢智屋主，他們將作如來的遺體供養。」

204. 10. “大德，對於如來舍利，我們應怎樣做呢？”

“阿難，供養如來舍利的事情不用你們操心，你們應為最高的目標而努力，為最高的目標而修習，為最高的目標而不放逸、勤奮、專心一意。阿難，有智慧的剎帝利、有智慧的婆羅門、有智慧的居士對如來有很深的淨信，他們將會做供養如來舍利的事情。”

204. 10　「世尊，我們對於如來的遺體將如何處理？」

「阿難，你們向如來的遺體致敬不必顧慮，我請求你們當自勉、當專重於自善、當自精勤不懈及注法於自善。在剎帝利、婆羅門、居士中有智者，他們對如來有堅固信仰；他們將對如來的遺體致敬。」

204. “How should we act, reverend Sir, in regard to the Realised One's body?”

“Do not worry, Ānanda, about how you are to worshipfully (dispose of) the Realised One's body. Come, Ānanda, live striving for the highest good, being devoted to the highest good, being heedful of the highest good, ardent, and resolute. There are, Ānanda, wise Nobles, wise brahmins, wise householders who have faith in the Realised One. They will worshipfully (dispose of) the Realised One's body.”[AFn150]

204. 24. Then the Venerable Ananda said: "How should we act, Lord, respecting the body of the Tathagata?"

"Do not hinder yourselves, Ananda, to honor the body of the Tathagata. Rather you should strive, Ananda, and be zealous on your own behalf,[VFn46] for your own good. Unflinchingly, ardently, and resolutely you should apply yourselves to your own good. For there are, Ananda, wise nobles, wise brahmans, and wise householders who are devoted to the Tathagata, and it is they who will render the honor to the body of the Tathagata."

205. ‘‘Kathaṃ pana, bhante, tathāgatassa sarīre paṭipajjitabba’’nti? ‘‘Yathā kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti, evaṃ tathāgatassa sarīre paṭipajjitabba’’nti. ‘‘Kathaṃ pana, bhante, rañño cakkavattissa sarīre paṭipajjantī’’ti? ‘‘Rañño, ānanda, cakkavattissa sarīraṃ ahatena vatthena veṭhenti, ahatena vatthena veṭhetvā vihatena kappāsena veṭhenti, vihatena kappāsena veṭhetvā ahatena vatthena veṭhenti. Etenupāyena pañcahi yugasatehi rañño cakkavattissa sarīraṃ sarīre (syā. ka.) veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṃ citakaṃ karitvā rañño cakkavattissa sarīraṃ jhāpenti. Cātumahāpathe cātummahāpathe (sī. syā. kaṃ. pī.) rañño cakkavattissa thūpaṃ karonti . Evaṃ kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti. Yathā kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti, evaṃ tathāgatassa sarīre paṭipajjitabbaṃ. Cātumahāpathe tathāgatassa thūpo kātabbo. Tattha ye mālaṃ vā gandhaṃ vā cuṇṇakaṃ vaṇṇakaṃ (sī. pī.) vā āropessanti vā abhivādessanti vā cittaṃ vā pasādessanti tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāya.

205. 「大德！對如來的遺體，應該如何行動？」

「阿難！對如來的遺體應該如對轉輪王[CFn179] 遺體那樣行動。」

「大德！對轉輪王的遺體，應該如何行動？」

「阿難！轉輪王的遺體以新的衣服包捲，以新的衣服包捲後，以毛已被梳立的棉布包捲，以毛已被梳立的棉布包捲後，以新的衣服包捲，……以這方式成對包捲轉輪王的遺體五百次後，放進鐵油槽，然後以另一個鐵槽覆蓋，〔以〕所有芳香木作火葬用柴堆，然後火化轉輪王的遺體，在十字路口建轉輪王的塔，阿難！對轉輪王的遺體，應該這樣行動，阿難！對如來的遺體應該如對轉輪王遺體那樣行動，阿難！應該在十字路口建如來的塔，在那裡，凡給與花環或香料或香粉，或問訊，或使心變得淨信者，則對他們將有長久的利益與安樂。

205. 11. “大德，如來舍利怎樣處理呢？”

“阿難，處理如來舍利就跟處理轉輪王舍利那樣。”

“大德，轉輪王舍利是怎樣處理的呢？”

“阿難，先用潔淨的布包裹轉輪王舍利，再用綿布來包裹，再用潔淨的布來包裹，就是這樣用五百層潔淨的布和五百層綿布來包裹轉輪王舍利，然後把它放進一個盛滿油的鐵棺之中，蓋上鐵棺蓋，用各種香木來火化，最後在繁盛的大路興建轉輪王塔。阿難，這就是處理轉輪王舍利的方法了。

“阿難，處理如來舍利就跟處理轉輪王舍利那樣。在繁盛的大路興建如來塔，人們在那裏獻花環、燃香、髹漆、作禮或生起淨信心，他們將會長期得到利益和快樂。

205. 11　「世尊，對於如來的遺體當如何處理？」

「阿難，如人處理轉輪聖王的遺體，對如來的遺體亦應如此。」

「世尊，如何處理轉輪聖王的遺體？」

「他們以新布包裹轉輪聖王的遺體，繼以親淨棉，再以新細布，如是一層布、一層棉，至各有五百層為止。然後將其安放在有油之金[PFn02] 棺內，復以另一金棺蓋之，用諸種香𧂐作火葬場以焚燒轉輪聖王的遺體；於十字街頭為之建塔。此為人們處理轉輪聖王的遺體之法。

「阿難，人們如此處理轉輪聖王的遺體，對如來的遺體亦應如此；也應在十字街頭為如來建塔。若有人對之奉獻花香、圖繪或禮拜，其人將獲永久福利及快樂。」

※　　　　 ※

205. “How should we act, reverend Sir, in regard to the Realised One's body?”

“As you act in regard to the Universal Monarch's body, so you should act in regard to the Realised One's body.”

“But how do they act, reverend Sir, in regard to the Universal Monarch's body?”

“They wrap the Universal Monarch's body, Ānanda, with clean cloth, and after wrapping with clean cloth, they wrap with carded cotton, and after wrapping with carded cotton, they wrap with clean cloth, by this means after wrapping the Universal Monarch's body with five-hundred pairs (of cloth and cotton), enclosing it in an oil tub made of iron,[AFn151] and enclosing it in another iron tub, and putting it on a scented funeral pyre, they burn the Universal Monarch's body, and they build a Shrine for the Universal Monarch at the crossroads.

So they act in regard to a Universal Monarch's body, and as they act in regard to a Universal Monarch's body so should they act in regard to a Realised One's body, and a Shrine should be made for the Realised One at the crossroads. Whoever there prepares flowers, incense, or powder, or worships or establishes confidence in his mind, that will be for their benefit and happiness for a long time.

205. 25. Then the Venerable Ananda said: "But how, Lord, should they act respecting the body of the Tathagata?"

"After the same manner, Ananda, as towards the body of a universal monarch."[VFn47]

"But how, Lord, do they act respecting the body of a universal monarch?"

26. "The body of a universal monarch, Ananda, is first wrapped round with new linen, and then with teased cotton wool, and so it is done up to five hundred layers of linen and five hundred of cotton wool. When that is done, the body of the universal monarch is placed in an iron[VFn48] oil vessel, which is enclosed in another iron vessel, a funeral pyre is built of all kinds of perfumed woods, and so the body of the universal monarch is burned; and at a crossroads a stupa is raised for the universal monarch. So it is done, Ananda, with the body of a universal monarch. And even, Ananda, as with the body of a universal monarch, so should it be done with the body of the Tathagata; and at a crossroads also a stupa should be raised for the Tathagata. And whosoever shall bring to that place garlands or incense or sandalpaste, or pay reverence, and whose mind becomes calm there — it will be to his well being and happiness for a long time.

Thūpārahapuggalo

206. ‘‘Cattārome, ānanda, thūpārahā. Katame cattāro? Tathāgato arahaṃ sammāsambuddho thūpāraho, paccekasambuddho thūpāraho, tathāgatassa sāvako thūpāraho, rājā cakkavattī cakkavatti (syā. ka.) thūpārahoti.

‘‘Kiñcānanda, atthavasaṃ paṭicca tathāgato arahaṃ sammāsambuddho thūpāraho? ‘Ayaṃ tassa bhagavato arahato sammāsambuddhassa thūpo’ti, ānanda, bahujanā cittaṃ pasādenti. Te tattha cittaṃ pasādetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Idaṃ kho, ānanda, atthavasaṃ paṭicca tathāgato arahaṃ sammāsambuddho thūpāraho.

‘‘Kiñcānanda, atthavasaṃ paṭicca paccekasambuddho thūpāraho? ‘Ayaṃ tassa bhagavato paccekasambuddhassa thūpo’ti, ānanda, bahujanā cittaṃ pasādenti. Te tattha cittaṃ pasādetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Idaṃ kho, ānanda, atthavasaṃ paṭicca paccekasambuddho thūpāraho.

‘‘Kiñcānanda, atthavasaṃ paṭicca tathāgatassa sāvako thūpāraho? ‘Ayaṃ tassa bhagavato arahato sammāsambuddhassa sāvakassa thūpo’ti ānanda, bahujanā cittaṃ pasādenti. Te tattha cittaṃ pasādetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Idaṃ kho, ānanda, atthavasaṃ paṭicca tathāgatassa sāvako thūpāraho.

‘‘Kiñcānanda, atthavasaṃ paṭicca rājā cakkavattī thūpāraho? ‘Ayaṃ tassa dhammikassa dhammarañño thūpo’ti, ānanda, bahujanā cittaṃ pasādenti. Te tattha cittaṃ pasādetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Idaṃ kho, ānanda, atthavasaṃ paṭicca rājā cakkavattī thūpāraho. Ime kho, ānanda cattāro thūpārahā’’ti.

值得領受塔的人

206. 阿難！有這四種值得領受塔者，哪四種呢？如來、阿羅漢、遍正覺者是值得領受塔者；辟支佛[CFn180] 是值得領受塔者；如來的弟子是值得領受塔者；轉輪王是值得領受塔者。

阿難！緣於什麼理由如來、阿羅漢、遍正覺者是值得領受塔者呢？『這是那位世尊、阿羅漢、遍正覺者的塔。』阿難！眾人使心變得淨信，在那裡，他們使心變得淨信後，以身體的崩解，死後往生到善趣、天界，阿難！緣於這個理由如來、阿羅漢、遍正覺者是值得領受塔者。

阿難！緣於什麼理由辟支佛是值得領受塔者呢？『這是那位世尊辟支佛的塔。』阿難！眾人使心變得淨信，在那裡，他們使心變得淨信後，以身體的崩解，死後往生到善趣、天界，阿難！緣於這個理由辟支佛是值得領受塔者。

阿難！緣於什麼理由如來的弟子是值得領受塔者呢？『這是那位世尊、阿羅漢、遍正覺者之弟子的塔。』阿難！眾人使心變得淨信，在那裡，他們使心變得淨信後，以身體的崩解，死後往生到善趣、天界，阿難！緣於這個理由如來的弟子是值得領受塔者。

阿難！緣於什麼理由轉輪王是值得領受塔者呢？『這是那位如法之法王的塔。』阿難！眾人使心變得淨信，在那裡，他們使心變得淨信後，以身體的崩解，死後往生到善趣、天界，阿難！緣於這個理由轉輪王是值得領受塔者。

阿難！這些是四種值得領受塔者。」

206. 12. “阿難，有四種人應要為他興建塔。哪四種人呢？

“如來．阿羅漢．等正覺、辟支佛、如來的弟子、轉輪王。

“阿難，是什麼原因應為如來．阿羅漢．等正覺興建塔呢？阿難，人們看見塔後，心想： ‘這就是世尊．阿羅漢．等正覺的塔了。’ 他們會生起淨信心。他們對塔有了淨信心，在身壞命終之後，會投生在善趣、天界之中。阿難，這就是應為如來．阿羅漢．等正覺興建塔的原因了。

“阿難，是什麼原因應為辟支佛興建塔呢？阿難，人們看見塔後，心想： ‘這就是辟支佛的塔了。’ 他們會生起淨信心。他們對塔有了淨信心，在身壞命終之後，會投生在善趣、天界之中。阿難，這就是應為辟支佛興建塔的原因了。

“阿難，是什麼原因應為如來的弟子興建塔呢？阿難，人們看見塔後，心想： ‘這就是如來弟子的塔了。’ 他們會生起淨信心。他們對塔有了淨信心，在身壞命終之後，會投生在善趣、天界之中。阿難，這就是應為如來的弟子興建塔的原因了。

“阿難，是什麼原因應為轉輪王興建塔呢？阿難，人們看見塔後，心想： ‘這就是轉輪王的塔了。’ 他們會生起淨信心。他們對塔有了淨信心，在身壞命終之後，會投生在善趣、天界之中。阿難，這就是應為轉輪王興建塔的原因了。

“阿難，這些就是四種應要為他興建塔的人了。”

206. 12　「阿難，有四種人應值得為之造塔，何者為四？

「（１）正等正覺如來應值得造塔。（２）辟支佛應值得造塔。（３）如來的聲聞弟子應值得造塔。（４）轉輪聖王應值得造塔。

「阿難，云何正等正覺如來應值得造塔？若人念及：『此為正等正覺如來的塔』之時，那將使很多人內心平靜及愉快。他們既得內心平靜快慰，於身壞命終之後能轉生快樂的天界。

阿難，此為正等正覺如來應值得造塔的理由。

「阿難，云何辟支佛應值得造塔？若人念及：『此為辟支佛的塔』之時，那將使很多人內心平靜及愉快。他們既得內心平靜快慰，於身壞命終之後能轉生快樂的天界。阿難，此為辟支佛應值得造塔的理由。

「阿難，云何如來之聲聞弟子應值得造塔？若人念及：『此為如來聲聞弟子的塔』之時，那將使很多的人內心平靜及愉快。他們既得內心平靜快慰，於身壞命終之後能轉生快樂的天界。阿難，此為如來的聲聞弟子應值得造塔的理由。

「阿難，云何轉輪聖王應值得造塔？若人念及：『此為公平正值轉輪王的塔』之時，那將使很多人內心平靜及愉快。他們既得內心平靜快慰，於身壞命終之後能轉生快樂的天界。阿難，此為轉輪聖王應值得造塔的理由。

「阿難，此為四種人應值得為之造塔。」

※　　　　 ※

206. These four (persons), Ānanda, are worthy of a Shrine.

Which four?

1) A Realised One, a Worthy One, a Perfect Sambuddha is worthy of a Shrine,

2) an Individual Sambuddha is worthy of a Shrine,

3) a Realised One's disciple is worthy of a Shrine,[AFn152]

4) a Universal Monarch is worthy of a Shrine.

And for what reason or cause is a Realised One, a Worthy One, a Perfect Sambuddha worthy of a Shrine? (Thinking): ‘This is the Shrine of a Realised One, a Worthy One, a Perfect Sambuddha’, Ānanda, many people purify their mind, and after purifying their mind, at the break-up of the body, after death, they arise in a fortunate destiny, in a Heavenly world. This is the reason or cause, Ānanda, why a Realised One, a Worthy One, a Perfect Sambuddha is worthy of a Shrine.

And for what reason or cause is an Individual Sambuddha worthy of a Shrine? (Thinking): ‘This is the Shrine of a Gracious One, an Individual Sambuddha’, Ānanda, many people purify their mind, and after purifying their mind, at the break-up of the body, after death, they arise in a fortunate destiny, in a Heavenly world. This is the reason or cause, Ānanda, why an Individual Sambuddha is worthy of a Shrine.

And for what reason or cause is a Realised One's disciple worthy of a Shrine? (Thinking): ‘This is the Shrine of a disciple of a Gracious One, a Worthy One, a Perfect Sambuddha’, Ānanda, many people purify their mind, and after purifying their mind, at the break-up of the body, after death, they arise in a fortunate destiny, in a Heavenly world. This is the reason or cause, Ānanda, why a Realised One's disciple is worthy of a Shrine.

And for what reason or cause is a Universal Monarch worthy of a Shrine? (Thinking): ‘This is the Shrine of a Righteous Monarch, a Righteous King’, Ānanda, many people purify their mind, and after purifying their mind, at the break-up of the body, after death, they arise in a fortunate destiny, in a Heavenly world. This is the reason or cause, Ānanda, why a Universal Monarch is worthy of a Shrine. These, Ānanda, are the four (persons) worthy of a Shrine.”

206. 27. "There are four persons, Ananda, who are worthy of a stupa. Who are those four? A Tathagata, an Arahant, a Fully Enlightened One is worthy of a stupa; so also is a Paccekabuddha,[VFn49] and a disciple of a Tathagata, and a universal monarch.

28-31. "And why, Ananda, is a Tathagata, an Arahant, a Fully Enlightened One worthy of a stupa? Because, Ananda, at the thought: 'This is the stupa of that Blessed One, Arahant, Fully Enlightened One!' the hearts of many people will be calmed and made happy; and so calmed and with their minds established in faith therein, at the breaking up of the body, after death, they will be reborn in a realm of heavenly happiness. And so also at the thought: 'This is the stupa of that Paccekabuddha!' or 'This is the stupa of a disciple of that Tathagata, Arahant, Fully Enlightened One!' or 'This is the stupa of that righteous monarch who ruled according to Dhamma!' — the hearts of many people are calmed and made happy; and so calmed and with their minds established in faith therein, at the breaking up of the body, after death, they will be reborn in a realm of heavenly happiness. And it is because of this, Ananda, that these four persons are worthy of a stupa."

Ānandaacchariyadhammo

207. Atha kho āyasmā ānando vihāraṃ pavisitvā kapisīsaṃ ālambitvā rodamāno aṭṭhāsi – ‘‘ahañca vatamhi sekho sakaraṇīyo, satthu ca me parinibbānaṃ bhavissati, yo mama anukampako’’ti. Atha kho bhagavā bhikkhū āmantesi – ‘‘kahaṃ nu kho, bhikkhave, ānando’’ti? ‘‘Eso, bhante, āyasmā ānando vihāraṃ pavisitvā kapisīsaṃ ālambitvā rodamāno ṭhito – ‘ahañca vatamhi sekho sakaraṇīyo, satthu ca me parinibbānaṃ bhavissati, yo mama anukampako’’’ti. Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – ‘‘ehi tvaṃ, bhikkhu, mama vacanena ānandaṃ āmantehi – ‘satthā taṃ, āvuso ānanda, āmantetī’’’ti. ‘‘Evaṃ , bhante’’ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca – ‘‘satthā taṃ, āvuso ānanda, āmantetī’’ti. ‘‘Evamāvuso’’ti kho āyasmā ānando tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca – ‘‘alaṃ, ānanda, mā soci mā paridevi, nanu etaṃ, ānanda, mayā paṭikacceva akkhātaṃ – ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’; taṃ kutettha, ānanda, labbhā. Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata tathāgatassāpi sarīraṃ mā palujjī’ti netaṃ ṭhānaṃ vijjati. Dīgharattaṃ kho te, ānanda, tathāgato paccupaṭṭhito mettena kāyakammena hitena sukhena advayena appamāṇena, mettena vacīkammena hitena sukhena advayena appamāṇena, mettena manokammena hitena sukhena advayena appamāṇena. Katapuññosi tvaṃ, ānanda, padhānamanuyuñja, khippaṃ hohisi anāsavo’’ti.

阿難的未曾有法

207. 那時，尊者阿難進入住處後，靠著門柱站立哭泣：

「我還是個有應該要作的有學[CFn181] ，而我的大師將般涅槃，誰是對我憐愍者呢？」

那時，世尊召喚某位比丘：

「來！比丘！你以我的名義召喚阿難：『阿難學友！大師召喚你。』」

「是的，大德！」那位比丘回答世尊後，就去見尊者阿難。抵達後，對尊者阿難這麼說：

「阿難學友！大師召喚你。」

「是的，學友！」尊者阿難回答那位比丘後，就去見世尊。抵達後，向世尊問訊，接著在一旁坐下。在一旁坐好後，世尊對尊者阿難這麼說：

「夠了，阿難！不要憂愁，不要悲泣，阿難！以前這不是被我說過嗎？與一切所愛的、合意的分離、別離、異離。阿難！在這裡，這如何可得：『凡那被生的、存在的、有為[CFn182] 的、敗壞之法都不要被破壞。』這是不可能的！阿難！如來被你長時間以慈身業有益地、安樂地、無二〔心〕地、無量地；以慈語業有益地、安樂地、無二〔心〕地、無量地；以慈意業有益地、安樂地、無二〔心〕地、無量地侍奉，阿難！你已作了福德，精勤實踐，你將急速地成為無煩惱[CFn046] 者。」

207. 13. 這時候阿難尊者走進住所，依著門楣，站著來哭泣，心想： “我的導師對我有悲憫心，他將入滅了，但我還是一個學人，還需要修學。”

這時候世尊問比丘： “比丘們，阿難在哪裏呢？”

“大德，阿難尊者走進住所，依著門楣，站著來哭泣。”

於是世尊對一位比丘說： “比丘，你過來，用我的名義對阿難說： ‘阿難賢友，導師叫你。’ ”

這位比丘回答世尊： “大德，是的。” 之後去到阿難尊者那裏，對阿難尊者說： “阿難賢友，導師叫你。”

阿難尊者回答這位比丘： “賢友，是的。” 之後去到世尊那裏，對世尊作禮，然後坐在一邊。

14. 世尊對阿難尊者說： “阿難，不。不要憂愁，不要悲傷。阿難，我不是曾經對你說過嗎，所有我們的至親和喜愛的事物都會變化，都會消逝，都會和我們分離；要這些事物不變化，不消逝，不和我們分離是沒有可能的。阿難，任何生、有、眾緣和合的事物都是敗壞法，要它不敗壞是沒有可能的。阿難，你長期為如來的利益和快樂著想，一心一意，以無量的慈心作身業、口業、意業來侍奉如來。阿難，你有功德。作出努力，不久你便會得到無漏。”

207. 13　爾時尊者阿難走入精舍，立於門楣，哭泣自念：『現在我還是一個聲聞，未獲道果，而慈愍的導師即將入涅槃！」

爾時薄伽梵告諸比丘說：「諸比丘，阿難在何處？」

「世尊，尊者阿難走入精舍，立於門楣，哭泣自念：『現在我還是一個聲聞，未獲道果，而慈愍的導師即將入涅槃！』

於是薄伽梵語某一比丘說：「比丘，你稱我名告阿難說：『阿難師兄，導師喚你。』」

「是，世尊。」該比丘回答說，遂走向尊者阿難所在處。到已，他告尊者阿難說：「阿難師兄，導師喚你。」

「是，師弟。」尊者阿難回答說，遂走向佛陀所在處。到已，向佛作禮，退坐一面。

14　當尊者阿難就座後，薄伽梵向他說：「止止，阿難，不要自苦，也不要哭！是否我於往昔曾告訴你萬物實性如此，其與我們最親近者將要與我們分別隔離？當一物既生而成形，即具分離的必然性，不要其解離，此何可能？且必無此理。阿難，很久以來，以你的慈而善的愛行、愛語、愛念親近於我，永不更變及莫可計算，甚堪嘉獎。阿難，當自精勤，不久你也將獲得漏竟。」

[36: Ānanda's Marvellous Qualities]

207. Then venerable Ānanda, after entering the living place,[AFn153] and leaning against the door-lintel, stood there crying: “The Teacher will attain Final Emancipation while I am still a Trainee with much to do,[AFn154] he who has compassion for me!”

Then the Gracious One addressed the monks, (saying): “Where, monks, is Ānanda?”

“This venerable Ānanda, reverend Sir, after entering the living place, and leaning against the door-lintel, stands there crying: ‘The Teacher will attain Final Emancipation while I am still a Trainee with much to do, he who has compassion for me!’ ”

Then the Gracious One addressed a certain monk, (saying): “Go, monk, and in my name address Ānanda, (saying): ‘The Teacher, friend Ānanda, is calling you.’ ”

“Very well, reverend Sir, and after replying to the Gracious One, he approached venerable Ānanda, and after approaching he said this to venerable Ānanda: “The Teacher, friend Ānanda, is calling you.”

“Very well, friend,” said venerable Ānanda, and after replying to that monk, he approached the Gracious One, and after approaching and worshipping the Gracious One, he sat down on one side. While sitting on one side the Gracious One said this to venerable Ānanda:

“Enough, Ānanda, don't grieve, don't lament, were you not warned by me when I declared: ‘There is alteration in, separation from, and changeability in all that is dear and appealing.’ How can it be otherwise, Ānanda, for that which is obtained, born, become, conditioned, subject to dissolution? It is not possible (to say) this: ‘The Realised One’s body should not dissolve’.

For a long time, Ānanda, you dwelt near to the Realised One with beneficial, pleasant, trustworthy,[AFn155] and limitlessly friendly bodily actions, with beneficial, pleasant, trustworthy, and limitlessly friendly speech actions, with beneficial, pleasant, trustworthy, and limitlessly friendly mental actions, you have done meritorious deeds, Ānanda, you should devote yourself to quickly striving to be one who is pollutant-free!”

* * *

Ananda's Grief

207. 32. Then the Venerable Ananda went into the vihara[VFn50] and leaned against the doorpost and wept: "I am still but a learner,[VFn51] and still have to strive for my own perfection. But, alas, my Master, who was so compassionate towards me, is about to pass away!"

33. And the Blessed One spoke to the bhikkhus, saying: "Where, bhikkhus, is Ananda?"

"The Venerable Ananda, Lord, has gone into the vihara and there stands leaning against the door post and weeping: 'I am still but a learner, and still have to strive for my own perfection. But, alas, my Master, who was so compassionate towards me, is about to pass away!'"

34. Then the Blessed One asked a certain bhikkhu to bring the Venerable Ananda to him, saying: "Go, bhikkhu, and say to Ananda, 'Friend Ananda, the Master calls you.'"

"So be it, Lord." And that bhikkhu went and spoke to the Venerable Ananda as the Blessed One had asked him to. And the Venerable Ananda went to the Blessed One, bowed down to him, and sat down on one side.

35. Then the Blessed One spoke to the Venerable Ananda, saying: "Enough, Ananda! Do not grieve, do not lament! For have I not taught from the very beginning that with all that is dear and beloved there must be change, separation, and severance? Of that which is born, come into being, compounded, and subject to decay, how can one say: 'May it not come to dissolution!'? There can be no such state of things. Now for a long time, Ananda, you have served the Tathagata with loving-kindness in deed, word, and thought, graciously, pleasantly, with a whole heart and beyond measure. Great good have you gathered, Ananda! Now you should put forth energy, and soon you too will be free from the taints."[VFn52]

208. Atha kho bhagavā bhikkhū āmantesi – ‘‘yepi te, bhikkhave, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamāyeva upaṭṭhākā ahesuṃ, seyyathāpi mayhaṃ ānando. Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamāyeva upaṭṭhākā bhavissanti, seyyathāpi mayhaṃ ānando. Paṇḍito, bhikkhave, ānando; medhāvī, bhikkhave, ānando. Jānāti ‘ayaṃ kālo tathāgataṃ dassanāya upasaṅkamituṃ bhikkhūnaṃ, ayaṃ kālo bhikkhunīnaṃ, ayaṃ kālo upāsakānaṃ , ayaṃ kālo upāsikānaṃ, ayaṃ kālo rañño rājamahāmattānaṃ titthiyānaṃ titthiyasāvakāna’nti.

208. 那時，世尊召喚比丘們：

「比丘們！凡那些存在於過去世的阿羅漢、遍正覺者，都有那些世尊的這第一隨侍，猶如我的阿難；凡那些存在於未來世的阿羅漢、遍正覺者，也都有那些世尊的這第一隨侍，猶如我的阿難；比丘們！阿難是賢智者，比丘們！阿難是有智慧者，他知道：『這是比丘們為了見如來的前往時機；這是比丘尼的時機；這是優婆塞的時機；這是優婆夷的時機；這是國王、國王大臣們、外道們、外道弟子們的時機。

208. 15. 世尊對比丘說：

“比丘們，過去所有的阿羅漢．等正覺．世尊都有一位最好的侍者，正如我有阿難那樣。將來所有的阿羅漢．等正覺．世尊都有一位最好的侍者，正如我有阿難那樣。

“比丘們，阿難是一位智者，他知道什麼是適當的時候讓比丘、比丘尼、優婆塞、優婆夷、國王、大臣、外道、外道的弟子去見如來。

208. 15　　爾時薄伽梵告諸比丘說：「諸比丘，於過去世正等正覺阿羅漢諸佛有忠誠的侍者為諸如來服務，正如阿難之對於我。而未來世若有人作正等正覺阿羅漢諸佛，亦有忠誠的侍者為諸如來服務，也正如阿難之對於我。

「諸比丘，阿難為一智者，他知何時為比丘、比丘尼、優婆塞、優婆夷、國王、大臣、外道及其信徒等去覲見如來是最為適宜。

208. Then the Gracious One addressed the monks, (saying): “Whoever were Worthy Ones, Perfect Sambuddhas in the past, monks, for those Gracious Ones also there were such superior attendants, just as Ānanda is for me; whoever will be Worthy Ones, Perfect Sambuddhas in the future, monks, for those Gracious Ones also there will be such superior attendants, just as Ānanda is for me.

Ānanda is wise, monks, Ānanda is intelligent, monks, he knows: ‘This is the time for monks to approach and see the Realised One, this is the time for monks, this is the time for nuns, this is the time for laymen, this is the time for laywomen, this is the time for kings, for kings' ministers, for outside teachers, for the disciples of outside teachers.’

Praise of Ananda

208. 36. Then the Blessed One addressed the bhikkhus, saying: "Bhikkhus, the Blessed Ones, Arahants, Fully Enlightened Ones of times past also had excellent and devoted attendant bhikkhus, such as I have in Ananda. And so also, bhikkhus, will the Blessed Ones, Arahants, Fully Enlightened Ones of times to come.

37. "Capable and judicious is Ananda, bhikkhus, for he knows the proper time for bhikkhus to have audience with the Tathagata, and the time for bhikkhunis, the time for laymen and for laywomen; the time for kings and for ministers of state; the time for teachers of other sects and for their followers.

209. ‘‘Cattārome, bhikkhave, acchariyā abbhutā dhammā abbhutadhammā (syā. ka.) ānande. Katame cattāro? Sace, bhikkhave, bhikkhuparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, bhikkhuparisā hoti, atha kho ānando tuṇhī hoti. Sace, bhikkhave, bhikkhunīparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, bhikkhunīparisā hoti, atha kho ānando tuṇhī hoti. Sace, bhikkhave, upāsakaparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, upāsakaparisā hoti, atha kho ānando tuṇhī hoti. Sace, bhikkhave, upāsikāparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce, ānando, dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, upāsikāparisā hoti, atha kho ānando tuṇhī hoti. Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande.

‘‘Cattārome, bhikkhave, acchariyā abbhutā dhammā raññe cakkavattimhi. Katame cattāro ? Sace, bhikkhave, khattiyaparisā rājānaṃ cakkavattiṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, khattiyaparisā hoti. Atha kho rājā cakkavattī tuṇhī hoti. Sace bhikkhave, brāhmaṇaparisā…pe… gahapatiparisā…pe… samaṇaparisā rājānaṃ cakkavattiṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, samaṇaparisā hoti, atha kho rājā cakkavattī tuṇhī hoti. Evameva kho, bhikkhave, cattārome acchariyā abbhutā dhammā ānande. Sace, bhikkhave, bhikkhuparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, bhikkhuparisā hoti. Atha kho ānando tuṇhī hoti. Sace, bhikkhave bhikkhunīparisā…pe… upāsakaparisā…pe… upāsikāparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, upāsikāparisā hoti. Atha kho ānando tuṇhī hoti. Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande’’ti.

209. 比丘們！有這四種關於阿難的不可思議之未曾有法，哪四種呢？比丘們！如果比丘眾為了見阿難而前往，他們經由看見而成為悅意的，在那裡，如果阿難說法，他們經由所說而成為悅意的，比丘們！當阿難沈默時，比丘眾就成為不滿足的。比丘們！如果比丘尼眾為了見阿難而前往，她們經由看見而成為悅意的，在那裡，如果阿難說法，她們經由所說而成為悅意的，比丘們！當阿難沈默時，比丘尼眾就成為不滿足的。比丘們！如果優婆塞眾為了見阿難而前往，他們經由看見而成為悅意的，在那裡，如果阿難說法，他們經由所說而成為悅意的，比丘們！當阿難沈默時，優婆塞眾就成為不滿足的。比丘們！如果優婆夷眾為了見阿難而前往，她們經由看見而成為悅意的，在那裡，如果阿難說法，她們經由所說而成為悅意的，比丘們！當阿難沈默時，優婆夷眾就成為不滿足的。比丘們！這些是四種關於阿難的不可思議之未曾有法。

比丘們！有這四種關於轉輪王的不可思議之未曾有法，哪四種呢？比丘們！如果剎帝利眾為了見轉輪王而前往，他們經由看見而成為悅意的，在那裡，如果轉輪王講說，他們經由所說而成為悅意的，比丘們！當轉輪王沈默時，剎帝利眾就成為不滿足的。比丘們！如果婆羅門眾……（中略）比丘們！如果屋主眾……（中略）比丘們！如果沙門眾為了見轉輪王而前往，他們經由看見而成為悅意的，在那裡，如果轉輪王講說，他們經由所說而成為悅意的，比丘們！當轉輪王沈默時，沙門眾就成為不滿足的。同樣的，比丘們！有〔這〕四種關於阿難的不可思議之未曾有法，〔哪四種呢？〕比丘們！如果比丘眾為了見阿難而前往，他們經由看見而成為悅意的，在那裡，如果阿難說法，他們經由所說而成為悅意的，比丘們！當阿難沈默時，比丘眾就成為不滿足的。比丘們！如果比丘尼眾……（中略）優婆塞眾……（中略）優婆夷眾為了見阿難而前往，她們經由看見而成為悅意的，在那裡，如果阿難說法，她們經由所說而成為悅意的，比丘們！當阿難沈默時，優婆夷眾就成為不滿足的。比丘們！這些是四種關於阿難的不可思議之未曾有法。」

209. 16. “比丘們，阿難有四種稀有、難得的特質。這四種特質是什麼呢？

“比丘們，如果比丘眾去見阿難，他們看見阿難時會感到高興；如果阿難對他們說法，他們會對阿難所說的法感到高興；當阿難說完法，靜默下來時，他們會想阿難再說多些。

“比丘們，如果比丘尼眾去見阿難……

“比丘們，如果優婆塞眾去見阿難……

“比丘們，如果優婆夷眾去見阿難，她們看見阿難時會感到高興；如果阿難對她們說法，她們會對阿難所說的法感到高興；當阿難說完法，靜默下來時，她們會想阿難再說多些。

“比丘們，轉輪王有四種稀有、難得的特質。

“比丘們，如果剎帝利眾去見轉輪王，他們看見轉輪王時會感到高興；如果轉輪王對他們說話，他們會對轉輪王所說的話感到高興；當轉輪王說完話，靜默下來時，他們會想轉輪王再說多些。

“比丘們，如果婆羅門眾去見轉輪王……

“比丘們，如果居士眾去見轉輪王……

“比丘們，如果沙門眾去見轉輪王，他們看見轉輪王時會感到高興；如果轉輪王對他們說話，他們會對轉輪王所說的話感到高興；當轉輪王說完話，靜默下來時，他們會想轉輪王再說多些。

“比丘們，就像轉輪王那樣，阿難有四種稀有、難得的特質。

“比丘們，如果比丘眾去見阿難，他們看見阿難時會感到高興；如果阿難對他們說法，他們會對阿難所說的法感到高興；當阿難說完法，靜默下來時，他們會想阿難再說多些。

“比丘們，如果比丘尼眾去見阿難……

“比丘們，如果優婆塞眾去見阿難……

“比丘們，如果優婆夷眾去見阿難，她們看見阿難時會感到高興；如果阿難對她們說法，她們會對阿難所說的法感到高興；當阿難說完法，靜默下來時，她們會想阿難再說多些。

“比丘們，這些就是阿難四種稀有、難得的特質了。”

209. 16　　「諸比丘，阿難有四種稀有特質。何者為四？」諸比丘，若有（１）比丘眾往訪阿難，謁見後他們充滿欣悅，彼遂向之開示法要。他們對其所說充滿欣喜；當阿難默然不語，則諸比丘殊覺不安。

「諸比丘，若有（２）比丘尼、（３）優婆塞、（４）優婆夷往訪阿難，謁見後他們充滿欣悅，彼遂向之開示法要。他們對其所說也充滿欣喜；當阿難默然不語，則諸比丘尼等殊覺不安。

「諸比丘，轉輪聖王有四種稀有特質。何者為四？

「諸比丘，若（１）剎帝利、（２）婆羅門、（３）居士、（４）沙門等眾往謁轉輪聖王，覲見後他們充滿欣悅，彼遂向之開示法要。他們對其所說充滿欣喜；當轉輪聖王默然不語，則他們殊覺不安。

「諸比丘，正如此，阿難有此四種稀有特質。若比丘、比丘尼、優婆塞、優婆夷眾往訪阿難，謁見後他們充滿欣悅，彼遂向之開示法要。他們對其所說充滿欣喜；當阿難默然不語，則彼等殊覺不安。

「諸比丘，此為阿難的四種稀有特質。」

※　　　　 ※

209. There are four wonderful and marvellous things, monks, about Ānanda.

Which four?

1) If, monks, a group of monks approach to see Ānanda their minds are uplifted through seeing (him), and if Ānanda speaks words of welcome,[AFn156] their minds are uplifted with the speech, but that group of monks are dissatisfied if at that time Ānanda remains silent.

2) If, monks, a group of nuns approach to see Ānanda their minds are uplifted through seeing (him), and if Ānanda speaks words of welcome, their minds are uplifted with the speech, but that group of nuns are dissatisfied if at that time Ānanda remains silent.

3) If, monks, a group of laymen approach to see Ānanda their minds are uplifted through seeing (him), and if Ānanda speaks words of welcome, their minds are uplifted with the speech, but that group of laymen are dissatisfied if at that time Ānanda remains silent.

4) If, monks, a group of laywomen approach to see Ānanda their minds are uplifted through seeing (him), and if Ānanda speaks words of welcome, their minds are uplifted with the speech, but that group of laywomen are dissatisfied if at that time Ānanda remains silent.

These are the four wonderful and marvellous things about Ānanda.

There are four wonderful and marvellous things, monks, about the Universal Monarch.

Which four?

1) If, monks, a group of Nobles approach to see the Universal Monarch their minds are uplifted through seeing (him), and if the Universal Monarch speaks, their minds are uplifted with the speech, but that group of nobles are dissatisfied if then the Universal Monarch remains silent.

2) If, monks, a group of brahmins approach to see the Universal Monarch their minds are uplifted through seeing (him), and if the Universal Monarch speaks, their minds are uplifted with the speech, but that group of brahmins are dissatisfied if then the Universal Monarch remains silent.

3) If, monks, a group of householders approach to see the Universal Monarch their minds are uplifted through seeing (him), and if the Universal Monarch speaks, their minds are uplifted with the speech, but that group of householders are dissatisfied if then the Universal Monarch remains silent.

4) If, monks, a group of ascetics approach to see the Universal Monarch their minds are uplifted through seeing (him), and if the Universal Monarch speaks, their minds are uplifted with the speech, but that group of ascetics are dissatisfied if then the Universal Monarch remains silent.

In the same way there are four wonderful and marvellous things, monks, about Ānanda.

1) If, monks, a group of monks approach to see Ānanda their minds are uplifted through seeing (him), and if Ānanda speaks words of welcome, their minds are uplifted with the speech, but that group of monks are dissatisfied if at that time Ānanda remains silent.

2) If, monks, a group of nuns approach to see Ānanda their minds are uplifted through seeing (him), and if Ānanda speaks words of welcome, their minds are uplifted with the speech, but that group of nuns are dissatisfied if at that time Ānanda remains silent.

3) If, monks, a group of laymen approach to see Ānanda their minds are uplifted through seeing (him), and if Ānanda speaks words of welcome, their minds are uplifted with the speech, but that group of laymen are dissatisfied if at that time Ānanda remains silent.

4) If, monks, a group of laywomen approach to see Ānanda their minds are uplifted through seeing (him), and if Ānanda speaks words of welcome, their minds are uplifted with the speech, but that group of laywomen are dissatisfied if at that time Ānanda remains silent.

There are the four wonderful and marvellous things, monks, about Ānanda.”

209. 38. "In Ananda, bhikkhus, are to be found four rare and superlative qualities. What are the four? If, bhikkhus, a company of bhikkhus should go to see Ananda, they become joyful on seeing him; and if he then speaks to them of the Dhamma, they are made joyful by his discourse; and when he becomes silent, they are disappointed. So it is also when bhikkhunis, laymen, or laywomen go to see Ananda: they become joyful on seeing him; and if he then speaks to them of the Dhamma, they are made joyful by his discourse; and when he becomes silent, they are disappointed.

39. "In a universal monarch, bhikkhus, are to be found four rare and superlative qualities. What are those four? If, bhikkhus, a company of nobles should go to see the universal monarch, they become joyful on seeing him; and if he then speaks, they are made joyful by his talk; and when he becomes silent, they are disappointed. So it is also when a company of brahmans, of householders, or of ascetics goes to see a universal monarch.
40. "And in just the same way, bhikkhus, in Ananda are to be found these four rare and superlative qualities."

Mahāsudassanasuttadesanā

210. Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca – ‘‘mā, bhante, bhagavā imasmiṃ khuddakanagarake ujjaṅgalanagarake sākhānagarake parinibbāyi. Santi, bhante, aññāni mahānagarāni, seyyathidaṃ – campā rājagahaṃ sāvatthī sāketaṃ kosambī bārāṇasī; ettha bhagavā parinibbāyatu. Ettha bahū khattiyamahāsālā, brāhmaṇamahāsālā gahapatimahāsālā tathāgate abhippasannā. Te tathāgatassa sarīrapūjaṃ karissantī’’ti ‘‘māhevaṃ, ānanda, avaca; māhevaṃ, ānanda, avaca – ‘khuddakanagarakaṃ ujjaṅgalanagarakaṃ sākhānagaraka’nti.

‘‘Bhūtapubbaṃ, ānanda, rājā mahāsudassano nāma ahosi cakkavattī dhammiko dhammarājā cāturanto vijitāvī janappadatthāvariyappatto sattaratanasamannāgato. Rañño, ānanda, mahāsudassanassa ayaṃ kusinārā kusāvatī nāma rājadhānī ahosi, puratthimena ca pacchimena ca dvādasayojanāni āyāmena; uttarena ca dakkhiṇena ca sattayojanāni vitthārena. Kusāvatī, ānanda, rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca. Seyyathāpi, ānanda, devānaṃ āḷakamandā nāma rājadhānī iddhā ceva hoti phītā ca bahujanā ca ākiṇṇayakkhā ca subhikkhā ca; evameva kho, ānanda, kusāvatī rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca. Kusāvatī, ānanda, rājadhānī dasahi saddehi avivittā ahosi divā ceva rattiñca, seyyathidaṃ – hatthisaddena assasaddena rathasaddena bherisaddena mudiṅgasaddena vīṇāsaddena gītasaddena saṅkhasaddena sammasaddena pāṇitāḷasaddena ‘asnātha pivatha khādathā’ti dasamena saddena.

‘‘Gaccha tvaṃ, ānanda, kusināraṃ pavisitvā kosinārakānaṃ mallānaṃ ārocehi – ‘ajja kho, vāseṭṭhā, rattiyā pacchime yāme tathāgatassa parinibbānaṃ bhavissati. Abhikkamatha vāseṭṭhā, abhikkamatha vāseṭṭhā. Mā pacchā vippaṭisārino ahuvattha – amhākañca no gāmakkhette tathāgatassa parinibbānaṃ ahosi, na mayaṃ labhimhā pacchime kāle tathāgataṃ dassanāyā’’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paṭissutvā nivāsetvā pattacīvaramādāya attadutiyo kusināraṃ pāvisi.

大善見經的教導

210. 當這麼說時，尊者阿難對世尊這麼說：

「大德！世尊不要在這小城市、貧瘠城市的市郊般涅槃，大德！有其他大城市，即：瞻波城、王舍城、舍衛城、娑雞多城、憍賞彌城、波羅奈城，請世尊在那裡般涅槃，在那裡，有許多對如來有淨信的富裕剎帝利、富裕婆羅門、富裕屋主們，他們將作如來的遺體供養。」

「阿難！不要這麼說，阿難！不要這麼說：『這是小城市、貧瘠城市的市郊。』

阿難！從前，名叫大善見王是征服四天下、達成國土安定、具備七寶的如法法王。阿難！大善見王的王都是這拘尸那羅名叫咕薩瓦帝，東西有十二由旬長，南北有七由旬寬。阿難！咕薩瓦帝王都是成功的、繁榮的、人多的、豊饒的，阿難！猶如名叫阿勒葛曼大的天之王都是成功的、繁榮的、人多的、豊饒的。同樣的，阿難！咕薩瓦帝王都是成功的、繁榮的、人多的、豊饒的。阿難！咕薩瓦帝王都日夜不離十種聲音，即：象聲、馬聲、車聲、大鼓聲、小鼓聲、琵琶琴聲、歌聲、法螺聲、鐃鈸聲、手銅鑼聲，『請吃！請喝！請嚼！』為第十種聲音。

去！阿難！你進入拘尸那羅後，請召喚拘尸那羅的末羅人：『襪謝德們！今天後夜如來將般涅槃，襪謝德們！請你們前進，襪謝德們！請你們前進，不要以後成為後悔者：如來的般涅槃是在我們的村落區，我們在最後機會〔卻〕不得見如來。』」

「是的，大德！」尊者阿難回答世尊後，穿好衣服，取鉢與僧衣，自己與同伴進入拘尸那羅。

210. 17. 世尊說了這番話後，阿難尊者對他說： “大德，請世尊不要在這個小城市、荒蕪的城市、不重要的城市入滅。大德，有其他大城市如瞻波、王舍城、舍衛城、沙祇多、拘睒彌、波羅奈等，請世尊在那裏入滅，那裏有很多富有的剎帝利、富有的婆羅門、富有的居士對如來有很深的淨信，他們會供養如來舍利。”

“阿難，不要這樣說。阿難，不要說這裏是個小城市、荒蕪的城市、不重要的城市。

18. “阿難，從前有個轉輪法王稱為大善見。法王征服四方國土，擁有七寶。阿難，拘尸那羅這裏就是當時大善見王的國都，稱為拘舍婆提。國都由東至西闊十二由旬，由南至北長七由旬。

“阿難，拘舍婆提國都富庶、繁榮、人口眾多、食物充足。阿難，天神有一個稱為阿荼槃多的國都，那裏富庶、繁榮、夜叉眾多、食物充足。阿難，就像阿荼槃多那樣，拘舍婆提國都富庶、繁榮、人口眾多、食物充足。

“阿難，拘舍婆提國都日夜離不開十種聲音：象聲、馬聲、車聲、大鼓聲、小鼓聲、琴聲、歌聲、鈸聲、鑼聲、喚人飲食聲。

19. “阿難，你入去拘尸那羅，通知拘尸那羅的武士子： ‘婆舍多 [SFn23] ，今天後夜時分如來將會入滅。婆舍多，趕快去！婆舍多，趕快去！不要過後因在自己的地方看不見如來最後一刻而懊悔。’ ”

阿難尊者回答世尊： “大德，是的。” 於是穿好衣服，拿著大衣和缽，和另一人[SFn24] 入拘尸那羅。

210. 17　當其作如是語已，尊者阿難白佛言：「世尊，請不要在此鄙陋小城，荒毀之地，證取涅槃。因為更有大城如：瞻波、王舍、舍衛、薩克陀、柯善必、波羅奈等，請薄伽梵於其中之一證取涅槃，彼處多諸富有的剎帝利、婆羅門、長者居士－－信佛弟子。他們對如來的遺體將致敬仰。」

18　「止止，阿難，不應作如是語：此是一鄙陋小城，荒毀之地。阿難，往昔有一王名大善見。他是一正直之人，以正直禦世，擁有七寶，征服全球，為四天下之主，並為人民保護者。此大善見王之首都名拘舍婆提，即在此拘屍那羅城。其城東西長十二由旬，南北寬七由旬。

「阿難，此拘舍婆提首都甚為廣闊繁榮，人民匯集，充滿各種食品，正如諸天之首都阿拉卡曼達，廣闊繁榮，民眾及諸天神薈集，各種食品充滿。阿難，拘舍婆提首都亦復如是。

「阿難，此拘舍婆提首都日夜發出十種聲音，如：象聲、馬聲、車聲、鼓聲、手鼓聲、琵琶聲、歌聲、缽鐃缽聲、鑼聲及「吃、喝、嬉笑聲」。

19　「阿難，你去拘屍那羅通知該地的馬拉說：『瓦舍塔們，今晚更末如來將取涅槃，你們請自便，不要後來自責說：『如來在我們的鄉村圓寂，而我們失去最後覲見的機會。』

「是，世尊，」尊者阿難回答說。他遂著衣持缽，有另一比丘作伴，走向拘屍那羅。

[37: Kusinārā's History] [AFn157]

210. After this was said, venerable Ānanda addressed the Gracious One, (saying): “Reverend Sir, may the Gracious One not attain Final Emancipation in this small town, this barren town, this branch town. There are, reverend Sir, other great towns, such as: Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī, Bārāṇasī[AFn158] - let the Gracious One attain Final Emancipation there. There are many wealthy Nobles there, wealthy brahmins, wealthy householders, who are devoted to the Realised One, and will worshipfully (dispose of) the Realised One's body.”

“Do not say that, Ānanda, do not say that, Ānanda: ‘(This) small town, this barren town, this branch town’. Formerly, Ānanda, there was a King by the name of Mahāsudassana, a Righteous Monarch, a Righteous King, who was victorious over the four quarters, one who had established a stable country, endowed with the seven jewels.[AFn159]

This Kusinārā, was then named Kusāvatī, and was King Mahāsudassana's capital city. Stretching for twelve leagues from East to West, and seven leagues from North to South, the capital city Kusāvatī was prosperous, Ānanda, successful, populous, full of people, with much food, just as, Ānanda, the capital city of the Divinities named Āḷakamandā is prosperous, successful, populous, full of people, with much food, so the capital city Kusāvatī was prosperous, Ānanda, successful, populous, full of people, with much food.

The capital city Kusāvatī was never separated from the ten sounds, by day or by night, that is to say: the sound of elephants, the sound of horses, the sound of chariots, the sound of drums, the sound of tabours, the sound of lutes, the sound of songs, the sound of cymbals, the sound of hand bells, (and with) ‘eat, drink, chew!’ as the tenth sound.

[38: The Mallas Worship the Gracious One]

“Go, Ānanda, and after entering into Kusinārā, announce to the Mallas: ‘Today, Vāseṭṭhas,[AFn160] in the last watch of the night, will be the Realised One's attainment of Final Emancipation, come along, Vāseṭṭhas, come along, Vāseṭṭhas, do not regret it afterwards (thinking): “In the area of our village, was the Realised One's attainment of Final Emancipation, and we did not, in the last watch of the night, get to see the Realised One”’.”

“Very well, reverend Sir,” said venerable Ānanda, and after replying to the Gracious One, dressing, and taking his robes and bowl, he entered Kusinārā with a companion.

The Past Glory of Kusinara

210. 41. When this had been said, the Venerable Ananda spoke to the Blessed One, saying: "Let it not be, Lord, that the Blessed One should pass away in this mean place, this uncivilized township in the midst of the jungle, a mere outpost of the province. There are great cities, Lord, such as Campa, Rajagaha, Savatthi, Saketa, Kosambi, and Benares — let the Blessed One have his final passing away in one of those. For in those cities dwell many wealthy nobles and brahmans and householders who are devotees of the Tathagata, and they will render due honor to the remains of the Tathagata."

42. "Do not say that, Ananda! Do not say: 'This mean place, this uncivilized township in the midst of the jungle, a mere outpost of the province.' In times long past, Ananda, there was a king by the name of Maha Sudassana, who was a universal monarch, a king of righteousness, a conqueror of the four quarters of the earth, whose realm was established in security, and who was endowed with the seven jewels.[VFn53] And that King Maha Sudassana, Ananda, had his royal residence here at Kusinara, which was then called Kusavati, and it extended twelve yojanas from east to west, and seven from north to south.
43. "And mighty, Ananda, was Kusavati, the capital, prosperous and well populated, much frequented by people, and abundantly provided with food. Just as the royal residence of the deities, Alakamanda, is mighty, prosperous, and well populated, much frequented by deities and abundantly provided with food, so was the royal capital of Kusavati.
44. "Kusavati, Ananda, resounded unceasingly day and night with ten sounds — the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of 'Eat, drink, and be merry!'

Lamentation of the Mallas

45. "Go now, Ananda, to Kusinara and announce to the Mallas: 'Today, Vasetthas, in the last watch of the night, the Tathagata's Parinibbana will take place. Approach, O Vasetthas, draw near! Do not be remorseful later at the thought: "In our township it was that the Tathagata's Parinibbana took place, but we failed to see him at the end!"'"

"So be it, Lord." And the Venerable Ananda prepared himself, and taking bowl and robe, went with a companion to Kusinara.

Mallānaṃ vandanā

211. Tena kho pana samayena kosinārakā mallā sandhāgāre santhāgāre (sī. syā. pī.) sannipatitā honti kenacideva karaṇīyena. Atha kho āyasmā ānando yena kosinārakānaṃ mallānaṃ sandhāgāraṃ tenupasaṅkami; upasaṅkamitvā kosinārakānaṃ mallānaṃ ārocesi – ‘‘ajja kho, vāseṭṭhā, rattiyā pacchime yāme tathāgatassa parinibbānaṃ bhavissati. Abhikkamatha vāseṭṭhā abhikkamatha vāseṭṭhā. Mā pacchā vippaṭisārino ahuvattha – ‘amhākañca no gāmakkhette tathāgatassa parinibbānaṃ ahosi, na mayaṃ labhimhā pacchime kāle tathāgataṃ dassanāyā’’’ti. Idamāyasmato ānandassa vacanaṃ sutvā mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā appekacce kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti vivaṭṭanti – ‘atikhippaṃ bhagavā parinibbāyissati, atikhippaṃ sugato parinibbāyissati, atikhippaṃ cakkhuṃ loke antaradhāyissatī’ti. Atha kho mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā yena upavattanaṃ mallānaṃ sālavanaṃ yenāyasmā ānando tenupasaṅkamiṃsu. Atha kho āyasmato ānandassa etadahosi – ‘‘sace kho ahaṃ kosinārake malle ekamekaṃ bhagavantaṃ vandāpessāmi, avandito bhagavā kosinārakehi mallehi bhavissati, athāyaṃ ratti vibhāyissati. Yaṃnūnāhaṃ kosinārake malle kulaparivattaso kulaparivattaso ṭhapetvā bhagavantaṃ vandāpeyyaṃ – ‘itthannāmo, bhante, mallo saputto sabhariyo sapariso sāmacco bhagavato pāde sirasā vandatī’ti. Atha kho āyasmā ānando kosinārake malle kulaparivattaso kulaparivattaso ṭhapetvā bhagavantaṃ vandāpesi – ‘itthannāmo, bhante, mallo saputto sabhariyo sapariso sāmacco bhagavato pāde sirasā vandatī’’’ti. Atha kho āyasmā ānando etena upāyena paṭhameneva yāmena kosinārake malle bhagavantaṃ vandāpesi.

末羅人的禮拜

211. 當時，拘尸那羅的末羅人以某些必須作的事在集會所集合。那時，尊者阿難去拘尸那羅末羅人的集會所。抵達後，召喚拘尸那羅的末羅人：

「襪謝德們！今天後夜如來將般涅槃，襪謝德們！請你們前進，襪謝德們！請你們前進，不要以後成為後悔者：如來的般涅槃是在我們的村落區，我們在最後機會〔卻〕不得見如來。」

聽了尊者阿難的這言語後，末羅人與末羅人的兒子、末羅人的媳婦、末羅人的夫人們成為痛苦的、悲傷的、具備心苦的，有些散髮號泣、揮舞手臂號泣、倒下打滾〔而說〕：

「太快了，世尊將般涅槃，太快了，善逝將般涅槃，太快了，世間之眼將滅沒。」

那時，痛苦的、悲傷的、具備心苦的末羅人的兒子、末羅人的媳婦、末羅人的夫人們去末羅附近的沙羅樹林見尊者阿難。那時，尊者阿難這麼想：

「如果我讓拘尸那羅的末羅人一個一個禮拜世尊，世尊還沒被拘尸那羅的末羅人禮拜完，此夜將已天亮了，讓我安排拘尸那羅的末羅人每回一家族禮拜世尊：『大德！像這樣名字的末羅人，還有兒子、妻子、眾人一起以頭禮拜世尊的足。』」

那時，尊者阿難安排拘尸那羅的末羅人每回一家族禮拜世尊：

「大德！像這樣名字的末羅人，還有兒子、妻子、眾人一起以頭禮拜世尊的足。」

那時，尊者阿難以這個方法就在初夜使拘尸那羅的末羅人禮拜世尊〔完畢〕。

211. 20. 這時候，拘尸那羅的武士子聚集在聚集堂裏處理一些事務。阿難去到拘尸那羅武士子的聚集堂，通知拘尸那羅的武士子： “婆舍多，今天後夜時分如來將會入滅。婆舍多，趕快去！婆舍多，趕快去！不要過後因在自己的地方看不見如來最後一刻而懊悔。”

21. 聽了阿難尊者的說話後，武士子和他們的妻子、兒子、媳婦都感到痛惜和傷心，內心充滿苦惱。他們有些人弄亂頭髮在痛泣；有些人緊抱雙臂在痛泣；有些人從石上跳下，在地上滾來滾去。他們叫嚷： “世尊太快入滅了！善逝太快入滅了！世間的眼睛太快消失了！”

武士子和他們的妻子、兒子、媳婦帶著痛惜和傷心，內心充滿苦惱地前往優波跋多那娑羅林，去到阿難尊者那裏。

22. 阿難尊者心想： “如果我讓拘尸那羅的武士子一個跟一個地頂禮世尊，到這晚完結時他們也不能頂禮完。不如我安排拘尸那羅的武士子一家人跟一家人地頂禮世尊吧。”

於是阿難尊者安排拘尸那羅的武士子一家人跟一家人地頂禮世尊。他逐一稱喚： “大德，這是某某姓名的武士子，跟他的妻子、兒女、親友等眾人一起頂禮世尊雙足。”

阿難尊者用這個方法，拘尸那羅的武士子在初夜時分頂禮完世尊。

211. 20　爾時拘屍那羅的馬拉正集於會廳商議公事。尊者阿難走向該會廳。到已，他告訴馬拉說：『瓦舍塔們，今晚更末如來將取涅槃。你們請自便！不要後來自責說：『如來在我們的鄉村圓寂，而我們失去最後覲見的機會。』

21　聞尊者阿難如是語已，馬拉們與其少年、少女及妻子皆悲哀慘悽，中心憂傷，當一念及：「薄伽梵取涅槃何如是其迅速！慈尊取涅槃何如是其迅速！世界之光熄滅何如是其迅速！」他們或披頭散髮而哭，或伸臂而哭，或自投地宛轉而哭。

爾時馬拉們與其少年、少女及妻子皆悲哀慘悽，中心憂傷走向烏帕瓦塔那、馬拉的娑羅樹林尊者阿難的所在處。

22　爾時尊者阿難如是思維：「若我許拘屍那羅的馬拉們一一向佛作禮，恐全部禮佛未畢即將天明。今且令彼等分隊站立，每家為一隊向世尊引見說：『世尊，今有某某馬拉與其妻子，侍從，親友等頂禮佛足。』」

尊者阿難遂將拘屍那羅的馬拉們每家組成一隊向薄伽梵敬禮說：「世尊，今有某某馬拉與其妻子侍從親友等頂禮佛足。」

採用如此方法，尊者阿難於一更時分已令拘屍那羅的全部馬拉進前禮佛。

※　　　　 ※

211. Now at that time the Mallas from Kusinārā were assembled in the Council Hall having some business or other. Then venerable Ānanda went to where the Mallas from Kusinārā were assembled in the Council Hall, and after approaching he said this to the Mallas: “Today, Vāseṭṭhas, in the last watch of the night, will be the Realised One's attainment of Final Emancipation, come along, Vāseṭṭhas, come along, Vāseṭṭhas, do not regret it afterwards (thinking): ‘In the area of our village, was the Realised One's attainment of Final Emancipation, and we did not, in the last watch of the night, get to see the Realised One.’ ”

After hearing this from venerable Ānanda, the Mallas, the sons of the Mallas, the daughters-in-law of the Mallas, and the wives of the Mallas became miserable, depressed, with their minds given over to suffering. Some, having dishevelled hair, were weeping, throwing up their arms, falling down (as though) cut down, rolling backwards and forwards as though with their feet cut off, they were crying: “Too quickly the Gracious One will attain Final Emancipation, too quickly the Fortunate One will attain Final Emancipation, too quickly the Visionary in the world will disappear!”

Then the Mallas, the sons of the Mallas, the daughters-in-law of the Mallas, and the wives of the Mallas, miserable, depressed, with their minds given over to suffering, approached the Mallas' Sal Wood at Upavattana, and approached venerable Ānanda.

Then this occurred to venerable Ānanda: “If I make the Mallas of Kusinārā worship the Gracious One one by one before the Gracious One has been worshipped by the Mallas of Kusinārā the night will end.[AFn161] Now what if I, having segregated the Mallas family by family, made them worship the Gracious One, (saying): ‘A Malla named so and so, together with his children, wife, dependents, and councillors worships the Gracious One's feet with his head’?”

Then venerable Ānanda having segregated the Mallas family by family, made them worship the Gracious One, (saying): “A Malla named so and so, together with his children, wife, dependents, and councillors worships the Gracious One's feet with his head.”

Then venerable Ānanda, in this way, during the first watch of the night, made the Mallas of Kusinārā worship the Gracious One.

211. 46. Now at that time the Mallas had gathered in the council hall for some public business. And the Venerable Ananda approached them and announced: "Today, Vasetthas, in the last watch of the night, the Tathagata's Parinibbana will take place. Approach, Vasetthas, draw near! Do not be remorseful later at the thought: 'In our township it was that the Tathagata's Parinibbana took place, but we failed to see him at the end.'"

47. When they heard the Venerable Ananda speak these words, the Mallas with their sons, their wives, and the wives of their sons, were sorely grieved, grieved at heart and afflicted; and some, with their hair all dishevelled, with arms uplifted in despair, wept; flinging themselves on the ground, they rolled from side to side, lamenting: "Too soon has the Blessed One come to his Parinibbana! Too soon has the Happy One come to his Parinibbana! Too soon will the Eye of the World vanish from sight!"
48. And thus afflicted and filled with grief, the Mallas, with their sons, their wives, and the wives of their sons, went to the Sala Grove, the recreation park of the Mallas, to the place where the Venerable Ananda was.
49. And the thought arose in the Venerable Ananda: "If I were to allow the Mallas of Kusinara to pay reverence to the Blessed One one by one, the night will have given place to dawn before they are all presented to him. Therefore let me divide them up according to clan, each family in a group, and so present them to the Blessed One thus: 'The Malla of such and such a name, Lord, with his wives and children, his attendants and his friends, pays homage at the feet of the Blessed One.'"
50. And the Venerable Ananda divided the Mallas up according to clan, each family in a group, and presented them to the Blessed One. So it was that the Venerable Ananda caused the Mallas of Kusinara to be presented to the Blessed One by clans, each family in a group, even in the first watch of the night.

Subhaddaparibbājakavatthu

212. Tena kho pana samayena subhaddo nāma paribbājako kusinārāyaṃ paṭivasati. Assosi kho subhaddo paribbājako – ‘‘ajja kira rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṃ bhavissatī’’ti. Atha kho subhaddassa paribbājakassa etadahosi – ‘‘sutaṃ kho pana metaṃ paribbājakānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti. Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṃ bhavissati. Atthi ca me ayaṃ kaṅkhādhammo uppanno, evaṃ pasanno ahaṃ samaṇe gotame, ‘pahoti me samaṇo gotamo tathā dhammaṃ desetuṃ, yathāhaṃ imaṃ kaṅkhādhammaṃ pajaheyya’’’nti. Atha kho subhaddo paribbājako yena upavattanaṃ mallānaṃ sālavanaṃ, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca – ‘‘sutaṃ metaṃ, bho ānanda, paribbājakānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti. Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṃ bhavissati. Atthi ca me ayaṃ kaṅkhādhammo uppanno – evaṃ pasanno ahaṃ samaṇe gotame ‘pahoti me samaṇo gotamo tathā dhammaṃ desetuṃ, yathāhaṃ imaṃ kaṅkhādhammaṃ pajaheyya’nti. Sādhāhaṃ, bho ānanda, labheyyaṃ samaṇaṃ gotamaṃ dassanāyā’’ti. Evaṃ vutte āyasmā ānando subhaddaṃ paribbājakaṃ etadavoca – ‘‘alaṃ, āvuso subhadda, mā tathāgataṃ viheṭhesi, kilanto bhagavā’’ti. Dutiyampi kho subhaddo paribbājako…pe… tatiyampi kho subhaddo paribbājako āyasmantaṃ ānandaṃ etadavoca – ‘‘sutaṃ metaṃ, bho ānanda, paribbājakānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti. Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṃ bhavissati. Atthi ca me ayaṃ kaṅkhādhammo uppanno – evaṃ pasanno ahaṃ samaṇe gotame, ‘pahoti me samaṇo gotamo tathā dhammaṃ desetuṃ, yathāhaṃ imaṃ kaṅkhādhammaṃ pajaheyya’nti. Sādhāhaṃ, bho ānanda, labheyyaṃ samaṇaṃ gotamaṃ dassanāyā’’ti. Tatiyampi kho āyasmā ānando subhaddaṃ paribbājakaṃ etadavoca – ‘‘alaṃ, āvuso subhadda, mā tathāgataṃ viheṭhesi, kilanto bhagavā’’ti.

遊行者須跋陀的事

212. 當時，名叫須跋陀的遊行者住在拘尸那羅。

遊行者須跋陀聽聞：

「聽說在今夜的後夜，沙門喬達摩將般涅槃。」

遊行者須跋陀心想：

「我曾聽遊行者的耆宿大老們；老師與老師的老師說：『如來、阿羅漢、遍正覺者很少出現於世間。』而就在今夜的後夜，沙門喬達摩將般涅槃，我有這個困惑法生起，我對沙門喬達摩有這樣的淨信：『沙門喬達摩能教導我這樣的法，這樣，我應該能捨斷這個困惑法。』」

那時，遊行者須跋陀到烏玻瓦達那，末羅族人的沙羅樹林，去見尊者阿難。抵達後，對尊者阿難這麼說：

「阿難先生！我曾聽遊行者的耆宿大老們；老師與老師的老師說：『如來、阿羅漢、遍正覺者很少出現於世間。』而就在今夜的後夜，沙門喬達摩將般涅槃，我有這個困惑法生起，我對沙門喬達摩有這樣的淨信：『沙門喬達摩能教導我這樣的法，這樣，我應該能捨斷這個困惑法。』阿難先生！如果我得以見沙門喬達摩，那就好了[CFn183] ！」

「夠了！須跋陀道友[CFn158] ！不要打擾如來！世尊已疲累。」

第二次，遊行者須跋陀……（中略）。

第三次，遊行者須跋陀對尊者阿難這麼說：

「阿難先生！我曾聽遊行者的耆宿大老們；老師與老師的老師說：『如來、阿羅漢、遍正覺者很少出現於世間。』而就在今夜的後夜，沙門喬達摩將般涅槃，我有這個困惑法生起，我對沙門喬達摩有這樣的淨信：『沙門喬達摩能教導我這樣的法，這樣，我應該能捨斷這個困惑法。』阿難先生！如果我得以見沙門喬達摩，那就好了！」

第三次，尊者阿難對遊行者須跋陀這麼說：

「夠了！須跋陀道友！不要打擾如來！世尊已疲累。」

212. 23. 這時候有一位稱為須跋陀的遊方者住在拘尸那羅。他聽到喬答摩沙門將會在當天後夜時分入滅的消息，於是心想：

“我曾經聽過一些年長、祖師輩的遊方者交談，他們說如來．阿羅漢．等正覺在世間出現是很罕有的。喬答摩沙門將會在今天後夜時分入滅。我的心裏有一個疑團，而我對喬答摩沙門有淨信，喬答摩沙門能夠幫助我，為我說法，驅除我心裏的疑團。”

24. 於是須跋陀遊方者前往武士子的優波跋多那娑羅林，去到阿難尊者那裏，對阿難尊者說：

“阿難賢者，我曾經聽過一些年長、祖師輩的遊方者交談，他們說如來．阿羅漢．等正覺在世間出現是很罕有的。喬答摩沙門將會在今天後夜時分入滅。我的心裏有一個疑團，而我對喬答摩沙門有淨信，喬答摩沙門能夠幫助我，為我說法，驅除我心裏的疑團。阿難賢者，我可否去見喬答摩沙門呢？”

須跋陀遊方者說了這番話後，阿難尊者對他說： “須跋陀賢友，不。不要煩擾如來，世尊很疲倦。”

須跋陀遊方者第二次……

須跋陀遊方者第三次對阿難尊者說： “阿難賢者，我曾經聽過一些年長、祖師輩的遊方者交談，他們說如來．阿羅漢．等正覺在世間出現是很罕有的。喬答摩沙門將會在今天後夜時分入滅。我的心裏有一個疑團，而我對喬答摩沙門有淨信，喬答摩沙門能夠幫助我，為我說法，驅除我心裏的疑團。阿難賢者，我可否去見喬答摩沙門呢？”

須跋陀遊方者說了這番話後，阿難尊者第三次對他說： “須跋陀賢友，不。不要煩擾如來，世尊很疲倦。”

212. 23　爾時有一遊行者蘇跋陀抵達拘屍那羅。彼聽說：「今晚三更時分沙門喬達摩將入無餘涅槃。」

於是遊行者蘇跋陀如是思維：「我曾從諸長老、師父與弟子遊行者處聞來：『正等正覺阿羅漢如來之出世是甚為希罕。』但在今夜三更時分沙門喬達摩即將入涅槃。今我心有疑。然我對沙門喬達摩有信心；我想他能揭示真理，用釋我之疑惑。」

24　於是遊行者蘇跋陀走向烏帕瓦塔那﹒馬拉的娑羅樹林，尊者阿難的所在處。到已，他向尊者阿難說：「尊者阿難，我曾從諸耆宿長老、師父與弟子遊行者處聞來：『正等正覺阿羅漢如來之出世是甚為希罕。』但在今夜三更時分沙門喬達摩即將入涅槃。今我心有疑。然我對喬達摩有信心；我想他能揭示真理，用釋我之疑惑。尊者阿難，或者我也被許可去見沙門喬達摩？」

「止止，朋友蘇跋陀，請不用勞擾如來，他很倦乏。」

第二第三次遊行者蘇跋陀向尊者阿難說：（其詳見上）

[39: Subhadda, the Last Direct Disciple]

212. Now at that time a wanderer named Subhadda[AFn162] had arrived at Kusinārā. The wanderer Subhadda heard: “Today, it seems, in the last watch of the night, will be the ascetic Gotama's attainment of Final Emancipation.”

Then this occurred to the wanderer Subhadda: “I have heard this from old, elderly wanderers, who are teachers and teachers' teachers, when they said: ‘Only occasionally, rarely, do Realised Ones, Worthy Ones, Perfect Sambuddhas arise in the world.’ Today, in the last watch of the night, will be the ascetic Gotama's attainment of Final Emancipation.

There is a doubt that has arisen for me, and I have confidence in the ascetic Gotama thus: ‘The ascetic Gotama is able to teach the Teaching in such a way that I will be able to abandon that doubt.’ ”

Then the wanderer Subhadda approached the Mallas' Sal Wood at Upavattana, and approached venerable Ānanda, and after approaching he said to venerable Ānanda: “I have heard this from old, elderly wanderers, dear Ānanda, who are teachers and teachers' teachers, when they said: ‘Only occasionally, rarely, do Realised Ones, Worthy Ones, Perfect Sambuddhas arise in the world.’ Today, in the last watch of the night, will be the ascetic Gotama's attainment of Final Emancipation. There is a doubt that has arisen for me, and I have confidence in the ascetic Gotama thus: ‘The ascetic Gotama is able to teach the Teaching in such a way that I will be able to abandon that doubt’. It would be well, dear Ānanda, if I was allowed to see the ascetic Gotama.”

After this was said, venerable Ānanda said this to the wanderer Subhadda: “Enough, friend Subhadda, do not trouble the Realised One, the Gracious One is exhausted.”

For a second time the wanderer Subhadda said this to venerable Ānanda: “I have heard this from old, elderly wanderers, dear Ānanda, who are teachers and teachers' teachers, when they said: ‘Only occasionally, rarely, do Realised Ones, Worthy Ones, Perfect Sambuddhas arise in the world.’ Today, in the last watch of the night, will be the Realised One's attainment of Final Emancipation. There is a doubt that has arisen for me, and I have confidence in the ascetic Gotama thus: ‘The ascetic Gotama is able to teach the Teaching in such a way that I will be able to abandon that doubt’. It would be well, dear Ānanda, if I was allowed to see the ascetic Gotama.

For a second time venerable Ānanda said this to the wanderer Subhadda: “Enough, friend Subhadda, do not trouble the Realised One, the Gracious One is exhausted.”

For a third time the wanderer Subhadda said this to venerable Ānanda: “I have heard this from old, elderly wanderers, dear Ānanda, who are teachers and teachers' teachers, when they said: ‘Only occasionally, rarely, do Realised Ones, Worthy Ones, Perfect Sambuddhas arise in the world.’ Today, in the last watch of the night, will be the ascetic Gotama's attainment of Final Emancipation. There is a doubt that has arisen for me, and I have confidence in the ascetic Gotama thus: ‘The ascetic Gotama is able to teach the Teaching in such a way that I will be able to abandon that doubt’. It would be well, dear Ānanda, if I was allowed to see the ascetic Gotama.”

For a third time venerable Ānanda said this to the wanderer Subhadda: “Enough, friend Subhadda, do not trouble the Realised One, the Gracious One is exhausted.”

The Last Convert

212. 51. Now at that time a wandering ascetic named Subhadda was dwelling at Kusinara. And Subhadda the wandering ascetic heard it said: "Today in the third watch of the night, the Parinibbana of the ascetic Gotama will take place."

52. And the thought arose in him: "I have heard it said by old and venerable wandering ascetics, teachers of teachers, that the arising of Tathagatas, Arahants, Fully Enlightened Ones, is rare in the world. Yet this very day, in the last watch of the night, the Parinibbana of the ascetic Gotama will take place. Now there is in me a doubt; but to this extent I have faith in the ascetic Gotama, that he could so teach me the Dhamma as to remove that doubt."
53. Then the wandering ascetic Subhadda went to the Sala Grove, the recreation park of the Mallas, and drew near to the Venerable Ananda, and told the Venerable Ananda his thought. And he spoke to the Venerable Ananda, saying: "Friend Ananda, it would be good if I could be allowed into the presence of the ascetic Gotama."
54. But the Venerable Ananda answered him, saying: "Enough, friend Subhadda! Do not trouble the Tathagata. The Blessed One is weary."

55-56. Yet a second and a third time the wandering ascetic Subhadda made his request, and a second and a third time the Venerable Ananda refused him.

213. Assosi kho bhagavā āyasmato ānandassa subhaddena paribbājakena saddhiṃ imaṃ kathāsallāpaṃ. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘alaṃ, ānanda, mā subhaddaṃ vāresi, labhataṃ, ānanda, subhaddo tathāgataṃ dassanāya. Yaṃ kiñci maṃ subhaddo pucchissati, sabbaṃ taṃ aññāpekkhova pucchissati, no vihesāpekkho. Yaṃ cassāhaṃ puṭṭho byākarissāmi, taṃ khippameva ājānissatī’’ti. Atha kho āyasmā ānando subhaddaṃ paribbājakaṃ etadavoca – ‘‘gacchāvuso subhadda, karoti te bhagavā okāsa’’nti. Atha kho subhaddo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho subhaddo paribbājako bhagavantaṃ etadavoca – ‘‘yeme, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṃ – pūraṇo kassapo, makkhali gosālo, ajito kesakambalo, pakudho kaccāyano, sañcayo belaṭṭhaputto, nigaṇṭho nāṭaputto, sabbete sakāya paṭiññāya abbhaññiṃsu, sabbeva na abbhaññiṃsu , udāhu ekacce abbhaññiṃsu, ekacce na abbhaññiṃsū’’ti? ‘‘Alaṃ, subhadda, tiṭṭhatetaṃ – ‘sabbete sakāya paṭiññāya abbhaññiṃsu, sabbeva na abbhaññiṃsu, udāhu ekacce abbhaññiṃsu, ekacce na abbhaññiṃsū’ti. Dhammaṃ te, subhadda, desessāmi; taṃ suṇāhi sādhukaṃ manasikarohi, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho subhaddo paribbājako bhagavato paccassosi. Bhagavā etadavoca –

213. 世尊聽到尊者阿難與遊行者須跋陀這互相的交談。

那時，世尊召喚尊者阿難：

「夠了！阿難！不要阻止須跋陀，讓須跋陀得以見世尊，凡須跋陀將問我的任何事，都將從完全智[CFn184] 之期待而問，非從惱害之期待，而凡我將對所問解說的，他將迅速了知。」

那時，尊者阿難對遊行者須跋陀這麼說：

「須跋陀道友！去吧！世尊允許你。」

那時，遊行者須跋陀去見世尊。抵達後，與世尊互相歡迎。歡迎與寒暄後，在一旁坐下。在一旁坐好後，遊行者須跋陀對世尊這麼說：

「喬達摩先生！凡這些團體的領導者，群眾的老師，有名望的知名開宗祖師，眾人公認有德行者的沙門、婆羅門，即：富蘭那迦葉、末迦利瞿舍羅、阿夷多翅舍欽婆羅、浮陀迦旃延、散惹耶毘羅梨子、尼乾陀若提子，全都如自己自稱的已證知呢？全都未證知呢？或者某些已證知，某些未證知呢？」

「夠了！須跋陀！停止這個：『全都如自己自稱的已證知呢？全都未證知呢？或者某些已證知，某些未證知呢？』須跋陀！我將教導你法，須跋陀！你要聽！你要好好作意，我要說了。」

「是的，大德！」遊行者須跋陀回答世尊。

世尊這麼說：

213. 25. 世尊聽到阿難尊者和須跋陀遊方者的談話，他對阿難尊者說：

“阿難，不。不要阻止須跋陀。阿難，讓須跋陀來見如來吧。須跋陀要問我的，都是為了想得究竟智而問，不是為了煩擾而問。無論他問什麼問題，我會為他解釋，他很快便會明白。”

26. 於是須跋陀遊方者去到世尊那裏，和世尊互相問候，作了一番悅意的交談，然後坐在一邊。須跋陀遊方者對世尊說：

“喬答摩賢者，一些沙門婆羅門如富蘭那．迦葉、末伽梨．拘舍梨、阿耆多．翅舍欽婆羅、波拘陀．迦旃延、散若耶．毗羅胝子、尼乾陀．若提子擁有教團，擁有教派，是教派的老師，為人所認知，有名望，是宗派的創立人，受很多人推崇；他們都宣稱自己得到最高的智慧。究竟他們全都得不到最高的智慧；還是一些得到，一些得不到呢？”

“須跋陀，不。不要問這些事情。須跋陀，我將要為你說法，留心聽，好好用心思量，我現在說了。”

須跋陀遊方者回答世尊： “大德，是的。” 世尊說：

213. 25　當薄伽梵聽到尊者阿難與遊行者蘇跋陀的談話，彼告尊者阿難說：「止止，阿難，不用阻攔蘇跋陀，且聽他瞻仰如來。隨彼所問，是因求知而問，非為勞擾；而隨我所答，彼將迅速瞭解。」

於是尊者阿難向遊行者蘇跋陀說：「請進，朋友蘇跋陀，如來已給了許可。」

26　遊行者蘇跋陀遂走向佛前致敬，與之互相問訊後，即就座其側，白佛言：「喬達摩，彼諸宗教領袖，門徒之首領，教派之創建者，遠近知名，群眾欽仰其為賢者如：（一）富蘭迦葉，（二）末伽梨憍舍梨，（三）阿浮多，翅舍欽婆羅，（四）波浮迦旃延，（五）薩若毘耶梨弗，（六）尼犍子等，依照其自稱，是否他們已徹底瞭解諸法？或有瞭解，或有不瞭解者？」

「止止，蘇跋陀，且放下：『依照其自稱，是否他們已徹底瞭解諸法？或有瞭解，或有不瞭解者』，我將向你說法，且專心諦聽！」

「是，世尊」，遊行者蘇跋陀回答說。

27　於是薄伽梵說：

213. The Gracious One heard venerable Ānanda having this conversation with the wanderer Subhadda. Then the Gracious One said this to venerable Ānanda: “Enough, Ānanda, do not obstruct Subhadda allow Subhadda to see the Realised One.[AFn163] Whatever Subhadda will ask of me all of it he will ask of me seeking for deep knowledge, and not to trouble me. Whatever question is put I will answer, and he will quickly understand it.”

Then venerable Ānanda said this to the wanderer Subhadda: “Go, friend Subhadda, the Gracious One has given you permission.”

Then the wanderer Subhadda approached the Gracious One, and after approaching, he exchanged greetings with the Gracious One, and after exchanging courteous talk and greetings, he sat down on one side.

While sitting on one side the wanderer Subhadda said this to the Gracious One: “Those ascetics and brahmins, dear Gotama, who have a community, a group, who teach a group, well-known, famous, religious founders, agreed upon as good for the people, such as: Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambala, Pakudha Kaccāyana, Sañjaya Belaṭṭhaputta, Nigaṇṭha Nāṭaputta,[AFn164] have they all understood, according to their own avowal? Have they all not understood? Or, have some understood? Or, have some not understood?”

“Enough, Subhadda, stop this:[AFn165] ‘Have they all understood, according to their own avowal? Have they all not understood? Or, have some understood? Or, have some not understood?’ I will teach the Teaching to you, Subhadda, listen to it, apply your mind well, and I will speak.”

“Very well, reverend Sir,” the wanderer Subhadda replied to the Gracious One, and the Gracious One said this:

213. 57. And the Blessed One heard the talk between them, and he called the Venerable Ananda and said: "Stop, Ananda! Do not refuse Subhadda. Subhadda, Ananda, may be allowed into the presence of the Tathagata. For whatever he will ask me, he will ask for the sake of knowledge, and not as an offence. And the answer I give him, that he will readily understand."

58. Thereupon the Venerable Ananda said to the wandering ascetic Subhadda: "Go then, friend Subhadda, the Blessed One gives you leave."
59. Then the wandering ascetic Subhadda approached the Blessed One and saluted him courteously. And having exchanged with him pleasant and civil greetings, the wandering ascetic Subhadda seated himself at one side and addressed the Blessed One, saying: "There are, Venerable Gotama, ascetics and brahmans who are heads of great companies of disciples, who have large retinues, who are leaders of schools, well known and renowned, and held in high esteem by the multitude, such teachers as Purana Kassapa, Makkhali Gosala, Ajita Kesakambali, Pakudha Kaccayana, Sañjaya Belatthaputta, Nigantha Nataputta. Have all of these attained realization, as each of them would have it believed, or has none of them, or is it that some have attained realization and others not?"
60. "Enough, Subhadda! Let it be as it may, whether all of them have attained realization, as each of them would have it believed, or whether none of them has, or whether some have attained realization and others not. I will teach you the Dhamma, Subhadda; listen and heed it well, and I will speak."

"So be it, Lord."

The Lion's Roar

61. And the Blessed One spoke, saying:

214. ‘‘Yasmiṃ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo na upalabbhati, samaṇopi tattha na upalabbhati. Dutiyopi tattha samaṇo na upalabbhati. Tatiyopi tattha samaṇo na upalabbhati. Catutthopi tattha samaṇo na upalabbhati. Yasmiñca kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, samaṇopi tattha upalabbhati, dutiyopi tattha samaṇo upalabbhati, tatiyopi tattha samaṇo upalabbhati, catutthopi tattha samaṇo upalabbhati. Imasmiṃ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, idheva, subhadda, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo, suññā parappavādā samaṇebhi aññehi aññe (pī.). Ime ca idheva (ka.), subhadda, bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assāti.

‘‘Dutiyopi samaṇo natthi. Tatiyopi samaṇo natthi. Catutthopi samaṇo natthi. Suññā parappavādā samaṇebhi aññehi. Ime ca, subhadda, bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assā’’ti.

214. 「須跋陀！凡在法律中，八支聖道不被發現者，在那裡面，〔第一〕沙門不被發現；在那裡面，第二沙門也不被發現；在那裡面，第三沙門也不被發現；在那裡面，第四沙門也不被發現，而，須跋陀！凡在法律中，八支聖道被發現者，在那裡面，〔第一〕沙門被發現；在那裡面，第二沙門也被發現；在那裡面，第三沙門也被發現；在那裡面，第四沙門也被發現，須跋陀！在這法律中，八支聖道被發現，就在這裡，有〔第一〕沙門；在這裡，有第二沙門；在這裡，有第三沙門；在這裡，有第四沙門，其它的議論者空無另外的沙門。而，須跋陀！如果這些比丘正住[CFn185] ，則世間阿羅漢會是不空的。

214. 27. “須跋陀，在任何的法和律之中，如果找不到八正道便找不到沙門，找不到第二沙門、第三沙門、第四沙門[SFn25] ；在任何的法和律之中，如果找得到八正道便找得到沙門，找得到第二沙門、第三沙門、第四沙門。須跋陀，在這裏的法和律之中能找得到八正道，所以只有這裏才能找得到沙門，找得到第二沙門、第三沙門、第四沙門。其他的教法是沒有沙門的，缺乏沙門的。須跋陀，如果比丘生活在正道之中，世間是不會沒有阿羅漢的。

“沒有第二沙門、第三沙門、第四沙門。[SFn26] 其他的教法是沒有沙門的，缺乏沙門的。須跋陀，如果比丘生活在正道之中，世間是不會沒有阿羅漢的。”

214. 「蘇跋陀，若於任何法中無八聖道者，則無第一、第二、第三及第四沙門果。若於任何法戒中有八聖道者，則有第一、第二、第三及第四沙門果。今我法戒中有八聖道，蘇跋陀，亦有第一、第二、第三及第四沙門果。外道諸師之法皆空幻，無沙門果，蘇跋陀，若比丘能行正道，則世間不會缺少阿羅漢。

不但無第一沙門果，且無第二、第三及第四沙門果。外道諸師之法皆空幻、無沙門果。蘇跋陀，若比丘能行正道，則世間不會缺少阿羅漢。」

214. “Wherever, Subhadda, the Noble Eightfold Path is not found in a Teaching and Discipline there a (true) ascetic is not found,[AFn166] there a second (true) ascetic is not found, there a third (true) ascetic is not found, there a fourth (true) ascetic is not found.

But wherever, Subhadda, the Noble Eightfold Path is found in a Teaching and Discipline there a (true) ascetic is found, there a second (true) ascetic is found, there a third (true) ascetic is found, there a fourth (true) ascetic is found.

In this Teaching and Discipline, Subhadda, the Noble Eightfold Path is found, here a (true) ascetic is found, here a second (true) ascetic is found, here a third (true) ascetic is found, here a fourth (true) ascetic is found.

Void are the outside doctrines of these other ascetics,[AFn167] Subhadda, (but) if monks should live well,[AFn168] the world will not be void of Worthy Ones.

a second (true) ascetic is not found, a third (true) ascetic is not found, a fourth (true) ascetic is not found. Void are the outside doctrines of these other ascetics, Subhadda, (but) if monks should live well, the world will not be void of Worthy Ones.”

214. "In whatsoever Dhamma and Discipline, Subhadda, there is not found the Noble Eightfold Path, neither is there found a true ascetic of the first, second, third, or fourth degree of saintliness. But in whatsoever Dhamma and Discipline there is found the Noble Eightfold Path, there is found a true ascetic of the first, second, third, and fourth degrees of saintliness.[VFn54] Now in this Dhamma and Discipline, Subhadda, is found the Noble Eightfold Path; and in it alone are also found true ascetics of the first, second, third, and fourth degrees of saintliness. Devoid of true ascetics are the systems of other teachers. But if, Subhadda, the bhikkhus live righteously, the world will not be destitute of arahats.

"And there is none of the second degree, nor of the third degree, nor of the fourth degree of saintliness. Devoid of true ascetics are the systems of other teachers. But if, Subhadda, the bhikkhus live righteously, the world will not be destitute of arahats."

215. Evaṃ vutte subhaddo paribbājako bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante. Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, ‘cakkhumanto rūpāni dakkhantī’ti, evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti. ‘‘Yo kho, subhadda, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati. Catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā’’ti. ‘‘Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ ākaṅkhantā upasampadaṃ cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Ahaṃ cattāri vassāni parivasissāmi, catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā’’ti.

Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘tenahānanda, subhaddaṃ pabbājehī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Atha kho subhaddo paribbājako āyasmantaṃ ānandaṃ etadavoca – ‘‘lābhā vo, āvuso ānanda; suladdhaṃ vo, āvuso ānanda, ye ettha satthu satthārā (syā.) sammukhā antevāsikābhisekena abhisittā’’ti. Alattha kho subhaddo paribbājako bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā subhaddo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – ‘yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti’ tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi. Aññataro kho panāyasmā subhaddo arahataṃ ahosi. So bhagavato pacchimo sakkhisāvako ahosīti.

Pañcamo bhāṇavāro.

215. 當這麼說時，遊行者須跋陀對世尊這麼說：

「大德！太偉大了，大德！太偉大了，大德！猶如能扶正顛倒的，能顯現被隱藏的，能告知迷途者的路，能在黑暗中持燈火：『有眼者看得見諸色』。同樣的，法被世尊以種種法門說明。大德！我歸依世尊、法、比丘僧團。大德！願我得在世尊面前出家，願我得受具足[CFn186] 戒。」

「須跋陀！凡先前為其他外道者，希望在這法律中出家；希望受具足戒，他要滿四個月別住。經四個月後，獲得比丘們同意，使他出家受具足戒成為比丘，但個別例外由我確認。」

「大德！如果先前為其他外道者，希望在這法律中出家；希望受具足戒，要滿四個月別住。經四個月後獲得比丘們同意，使他出家受具足戒成為比丘，我將四年別住，經四年後，獲得比丘們同意，使我出家受具足戒成為比丘。」

那時，世尊召喚尊者阿難：

「阿難！如果這樣，令須跋陀出家。」

「是的，大德！」尊者阿難回答世尊。

那時，遊行者須跋陀對尊者阿難這麼說：

「阿難學友！這是你們的獲得，阿難學友！這是你們的好獲得，在這裡，以內住弟子之灌頂在大師面前被灌頂[CFn187] 。」

遊行者須跋陀得到在世尊的面前出家、受具足戒。

受具足戒後不久，當尊者須跋陀住於獨處、隱退、不放逸、熱心、自我努力時，不久，以證智自作證後，在當生中進入後住於那善男子之所以從在家而正確地出家，成為非家生活[CFn188] 的梵行無上目標，他證知：

「出生已盡[CFn189] ，梵行已完成[CFn190] ，應該作的已作[CFn191] ，不再有這樣〔輪迴〕的狀態了[CFn192] 。」

尊者須跋陀成為眾阿羅漢之一，他是世尊最後的直接弟子[CFn193] 。

第五誦品〔終了〕。

215. 28. 世尊說了這番話後，須跋陀遊方者對他說： “大德，妙極了！大德，妙極了！世尊能以各種不同的方式來演說法義，就像把倒轉了的東西反正過來；像為受覆蓋的東西揭開遮掩；像為迷路者指示正道；像在黑暗中拿著油燈的人，使其他有眼睛的人可以看見東西。大德，我皈依世尊、皈依法、皈依比丘僧。願我能在世尊的座下出家，願我能受具足戒。”

“須跋陀，以前曾是外道的人，想在這裏的法和律之中出家和受具足戒，是需要接受四個月觀察期的；過了四個月，比丘滿意的話，便接受他出家，授與他具足戒，讓他成為一位比丘。然而，每個人都不同，有些人是可以豁免的。”

29. “大德，如果外道需要接受四個月觀察期的話，我可以接受四年觀察期，過了四年，比丘滿意的話，便接受我出家，授與我具足戒，讓我成為一位比丘。”

於是世尊對阿難尊者說： “阿難，既然這樣，幫他剃度出家吧。”

阿難尊者回答世尊： “大德，是的。”

30. 須跋陀遊方者對阿難尊者說：

“阿難賢友，你們有得著。阿難賢友，你們有得益。你們生活在導師跟前。”

須跋陀遊方者在世尊座下出家，受具足戒。受具足戒不久，須跋陀尊者獨處、遠離、不放逸、勤奮、專心一意，不久便親身以無比智來體證這義理，然後安住在證悟之中。在家庭生活的人，出家過沒有家庭的生活，就是為了在現生之中完滿梵行，達成這個無上的目標。他自己知道：生已經盡除，梵行已經達成，應要做的已經做完，沒有下一生[SFn27] 。

須跋陀尊者成為另一位阿羅漢，他是最後一位世尊眼見的弟子。

第五熙連禪誦完

215. 28　當其如是語已，遊行者蘇跋陀白佛言：「世尊，你之法語優妙絕倫，正如傾者扶之，晦者顯之，迷途者示以正道，住黑暗者示以明燈，因而有眼者能視外物。薄伽梵以眾多譬喻為我開示真理亦復如是。因此，世尊，我皈依佛法僧，甚願能許我在佛前出家及受具足戒。」

29　「蘇跋陀，若人先為外道門徒，欲來此法戒中出家或受具足戒，他應有四月試習；四月期滿，諸比丘喜悅聽其出家或受具足戒。但我宣佈此事是因人而異。」

「世尊，若人先為外道門徒欲來此戒法中出家或受具足戒，此人應試習四月；四月期滿，諸比丘喜悅，聽其出家，或受具足戒。現我願試習四月，四月之後，諸比丘喜悅聽我出家或受具足戒。」

爾時薄伽梵告尊者阿難說：「阿難，聽許蘇跋陀出家。」

「是，世尊，」尊者阿難回答說。

30　　爾時遊行者蘇跋陀向尊者阿難說：「阿難，你親從導師霑潤而為此僧團之弟子，你獲大饒益，你得大福利。」

是時遊行者蘇跋陀於薄伽梵之僧團出家並受具足戒，尊者蘇跋陀於受具足戒之後即堅定精勤，離群獨居。不久即證得最高梵行境界。為此之故，族姓子捨棄各種家庭利益與舒適而出家。誠然，於現世以自力證取最高目標。他自知生死已斷，梵行已立，所作已作，今生後不再有來生。

尊者蘇跋陀成了阿羅漢之一， 他為薄伽梵所化的最後弟子。

第五章竟

215. After this was said, the wanderer Subhadda said this to the Gracious One: “Excellent, reverend Sir! Excellent, reverend Sir! Just as, reverend Sir, one might set upright what has been overturned, or open up what has been closed, or show a path to one who is lost, or bear an oil lamp in the darkness, so that one who has eyes can see forms, just so has the Teaching been made clear by the Gracious One in more than one way. I go to the Gracious One for refuge, reverend Sir, and to the Teaching, and to the Community of monks. May I receive the going-forth, reverend Sir, in the presence of the Gracious One, may I receive the full ordination.”

“Those who were formerly of another sect who in this Teaching and Discipline desire the going-forth, who desire full ordination, live on probation for four months, and at the end of four months, the minds of the monks being satisfied, they give the going-forth and the full ordination into the monkhood. But I understand there is a distinction between persons in this case.”

“If, reverend Sir, those who were formerly of another sect who in this Teaching and Discipline, desire the going-forth, who desire full ordination, live on probation for four months, and at the end of four months, the minds of the monks being satisfied, they give the going-forth and the full ordination into the monkhood, then I will live on probation for four years, and at the end of four years, the minds of the monks being satisfied, they can give the going-forth and the full ordination into the monkhood.”

Then the Gracious One said this to venerable Ānanda: “Then, Ānanda, give the going-forth to Subhadda.”

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One.

Then the wanderer Subhadda said this to venerable Ānanda: “There are certainly gains for you, friend Ānanda, it is certainly a good gain for you, friend Ānanda, that here, face to face with the Teacher, you have been consecrated with an attendant's consecration.”[AFn173]

The wanderer Subhadda received the going forth in the presence of the Gracious One, received full ordination.

Then not long after ordination, venerable Subhadda, while dwelling solitary, secluded, heedful, ardent, and resolute, after no long time (attained) that good for which young gentlemen rightly go forth from the house to the houseless life, that unsurpassed conclusion to the spiritual life, and dwelt having known, experienced, and attained it himself in this very life.

Destroyed is (re)birth accomplished is the spiritual life done is what ought to be done there is no more of this mundane state - this he knew.

And venerable Subhadda became another of the Worthy Ones. He was the last direct disciple of the Gracious One.[AFn174]

The Fifth Chapter for Recital (is Finished)

215. 63. When this was said, the wandering ascetic Subhadda spoke to the Blessed One, saying: "Excellent, O Lord, most excellent, O Lord! It is as if, Lord, one were to set upright what had been overthrown, or to reveal what had been hidden, or to show the path to one who had gone astray, or to light a lamp in the darkness so that those with eyes might see — even so has the Blessed One set forth the Dhamma in many ways. And so, O Lord, I take my refuge in the Blessed One, the Dhamma, and the Community of Bhikkhus. May I receive from the Blessed One admission to the Order and also the higher ordination."

64. "Whoever, Subhadda, having been formerly a follower of another creed, wishes to receive admission and higher ordination in this Dhamma and Discipline, remains on probation for a period of four months. At the end of those four months, if the bhikkhus are satisfied with him, they grant him admission and higher ordination as a bhikkhu. Yet in this matter I recognize differences of personalities."
65. "If, O Lord, whoever, having been formerly a follower of another creed, wishes to receive admission and higher ordination in this Dhamma and Discipline, remains on probation for a period of four months, and at the end of those four months, if the bhikkhus are satisfied with him, they grant him admission and higher ordination as a bhikkhu — then I will remain on probation for a period of four years. And at the end of those four years, if the bhikkhus are satisfied with me, let them grant me admission and higher ordination as a bhikkhu."
66. But the Blessed One called the Venerable Ananda and said to him: "Ananda, let Subhadda be given admission into the Order." And the Venerable Ananda replied: "So be it, Lord."
67. Then the wandering ascetic Subhadda said to the Venerable Ananda: "It is a gain to you, friend Ananda, a blessing, that in the presence of the Master himself you have received the sprinkling of ordination as a disciple."
68. So it came about that the wandering ascetic Subhadda, in the presence of the Blessed One, received admission and higher ordination. And from the time of his ordination the Venerable Subhadda remained alone, secluded, heedful, ardent, and resolute. And before long he attained to the goal for which a worthy man goes forth rightly from home to homelessness, the supreme goal of the holy life; and having by himself realized it with higher knowledge, he dwelt therein. He knew: "Destroyed is birth; the higher life is fulfilled; nothing more is to be done, and beyond this life nothing more remains." And the Venerable Subhadda became yet another among the arahats, and he was the last disciple converted by the Blessed One himself.