1. Seven Factors of Non-Decline of Kings and Princes

2. Seven Factors of Non-Decline of Bhikkhus

3. A Second Set of Seven Factors of Non-Decline

4. A Third Set of Seven Factors of Non-Decline

5. A Fourth Set of Seven Factors of Non-Decline

6. A Fifth Set of Seven Factors of Non-Decline

7. Six Factors of Non-Decline of Bhikkhus

8. The Venerable Sariputta's Brave Utterance

9. The Disadvantages to an Immoral Man

10. Advantages Accruing to a Man of Virtue

11. Founding of the (fortified) City of Pataliputta

12. The Four Noble Truths

13. Those who will reach the Higher Levels of Magga Insight

14. Exposition of the 'Mirror of Wisdom'

15. Ambapali, the Courtesan

16. Spending the Vassa at Veluva Village

17. Spoken Signs and Intimations

18. Mara's Request

19. Renunciation of the Life-Sustaining Mental Process

20. Eight Causes of Earthquakes

21. Eight Categories of Assemblies

22. Eight ways of Mastery

23. Eight Stages of Release

25. Thirty-Seven Elements of the Perpetuation of the Teaching

26. Looking Back like a Noble Tusker

27. Discourse on Four Great Authorities

28. Account concerning Cunda, the Goldsmith's Son

29. Having Drinking Water Brought

30. Account concerning Pukkusa, the Malla Prince

31. The Twin Sal Trees

32. Upavana the Bhikkhu Elder

33. Four Places Arousing Apprehension of the Nature of Impermanence

34. The Venerable Ananda's Questions

35. Persons Worthy of a Stupa

36. The Venerable Ananda

37. Four Marvellous Qualities of Ananda

38. Former Grandeur of Kusinara

39. Homage by the Malla Princes

40. Subhadda the Wandering Ascetic

41. Last Words of the Tathagata

42. The Buddha's Parinibbana

43. Last Rites for the Remains of the Buddha

44. The Venerable Mahakassapa

45. Distribition of the Relics Raising the Relic-Stupas in Reverence

46. Raising the Relic Stupas in Reverence

Discourse on Four Great Authorities

      187. Then, after staying at Bhanda village as long as he wished, the Bhagava said to the Venerable Ananda, "Come, Ananda, let us go to Hatthi village, and to Amba village, and to Jambu village, and thence to the town of Bhoga."

      The Venerable Ananda respectfully assented, saying "Very well, Venerable Sir." And the Bhagava, together with a large company of bhikkhus, reached the town of Bhoga.

      The Bhagava stayed at the Ananda shrine at that Bhoga town. While there, the Bhagava said to the bhikkhus, "O Bhikkhus, I shall give a discourse on the four Great Authorities¹. Listen to the discourse and bear it well in mind. I shall speak."

      The bhikkhus respectfully assenting, the Bhagava gave this discourse:

      188. O Bhikkhus, in this (matter), if a bhikkhu should say thus:

      "Sirs, I have heard and received this (exposition) from the mouth of the Bhagava: Such and such is the Doctrine; such and such is the Vinaya, Instructions on methods of removing defilements² ; such. and such is the Teacher's (i.e., the Buddha's) Teaching."

      O Bhikkhus, the words of that bhikkhu should not be (immediately) received with approval, nor should they be (immediately) rejected with scorn. Without approval or rejection, those words and phrases (attributed to the Buddha) should be carefully noted and should be collated with (lit., put into) the Sutta³ and examined in the light of the Vinaya.

     If, on thus being collated with the Sutta or on being examined in the light of the Vinaya, the words and phrases do not fit in with the Sutta, or are not in accord with the Vinaya, then it must be concluded that 'This assuredly is not an utterance of the Bhagava; it is only an utterance wrongly learnt by the bhikkhu.' And, thus (coming to this conclusion), bhikkhus, the assertion should be rejected.

      If, (however), on being collated with the Sutta or on being examined in the light of the Vinaya, the (attributed) words and phrases fit in with the Sutta, or are in accord with the Vinaya, then it must be concluded that 'This assuredly is an utterance of the Bhagava; it is an utterance learnt aright by the bhikkhu.' Bhikkhus, remember well this first (directive on assertions citing) Great Authority.

      Again, O Bhikkhus, in this (matter), if a bhikkhu should say thus:

      "There is a community of bhikkhus with elders and a chief bhikkhu at a monastery with such an such a name. I have heard and learnt this (exposition from that very community of bhikkhus: Such and such is the Doctrine; such and such and such the Vinaya; such and such is the Teacher's Teaching."

      O Bhikkhus, the words of that bhikkhu should not be (immediately) received with approval, nor should they be (immediately) rejected with scorn. Without approval or rejection, the words and phrases (attributed to that community of bhikkhus) should be carefully noted and should be collated with the Sutta and examined in the light of the Vinaya.

      If, on thus being collated with the Sutta or on being examined in the light of the Vinaya, the word and phrases do not fit in with the Sutta, or are not in accord with the Vinaya, then it must be concluded that 'This assuredly is not an utterance of the Bhagava it is only an utterance wrongly learnt by that community of bhikkhus.' And, thus (coming to the conclusion), bhikkhus, the assertion should be rejected.

      If, (however), on being collated with the Sutta or on being examined in the light of the Vinaya, the (attributed) words and phrases fit in with the Sutta, or are in accord with the Vinaya, then it must be concluded that 'This assuredly is an utterance of the Bhagava; it is an utterance learnt aright by that community of bhikkhus.' Bhikkhus, remember well this second (directive on assertions citing) Great Authority.

      Again, O Bhikkhus, in this (matter), if a bhikkhu should say thus:

      "There are many bhikkhu elders at a monastery with such and such a name, who are of wide learning and knowledge, who can recite by heart (the Pali Texts) having memorized the Doctrine, the Vinaya, and the Fundamental Precepts for bhikkhus⁴. I have heard an received this (exposition) from those bhikkhu elder themselves: Such and such is the Doctrine; such ani such is the Vinaya; such and such is the Teacher's Teaching."

     O Bhikkhus, the words of that bhikkhu should not be (immediately) received with approval, nor should they be (immediately) rejected with scorn. Without approval or rejection, the words and phrases (attributed to the bhikkhu elders .......... then it must be concluded that 'This assuredly is not an utterance of the Bhagava; it is only an utterance wrongly learnt by those bhikkhu elders.' And, thus (coming to this conclusion), bhikkhus, the assertion should be rejected.

     If, (however), on being collated with the Sutta .......... are in accord with the Vinaya, then it must be concluded that 'This assuredly is an utterance of the Bhagava; it is an utterance learnt aright by those bhikkhu elders.' Bhikkhus, remember well this third (directive on assertions citing) Great Authority.

     Again, O Bhikkhus, in this (matter), if a bhikkhu should say thus:

     "There is a certain bhikkhu elder at a monastery with such and such a name, who is of wide learning and knowledge, who can recite by heart (the Pali Texts), having memorized the Doctrine, the Vinaya, and the Fundamental Precepts for bhikkhus. I have heard and received this (exposition) from that very bhikkhu elder: Such and such is the Doctrine; such and such is the Vinaya; such and such is the Teacher's Teaching."

     O Bhikkhus, the words of that bhikkhu should not be (immediately) received with approval, nor should they be (immediately) rejected with scorn. Without approval or rejection, those words and phrases (attributed to the Buddha) should be carefully noted and should be collated with the Sutta and examined in the light of the Vinaya.

     If, on thus being collated with the Sutta or on being examined in the light of the Vinaya, the words and phrases do not fit in with the Sutta, or are not in accord with the Vinaya then it must be concluded that 'This assuredly is not an utterance of the Bhagava; it is only an utterance wrongly learnt by the bhikkhu elder.' And, thus (coming to this conclusion), bhikkhus, the assertion should be rejected.

     If, (however), on being collated with the Sutta or on being examined in the light of the Vinaya, the (attributed) words and phrases fit in with the Sutta, or are in accord with the Vinaya, then it must be concluded that 'This assuredly is an utterance of the Bhagava it is an utterance learnt aright by the bhikkhu elder. Bhikkhus, remember well this fourth (directive on assertions citing) Great Authority.

      O bhikkhus, remember these four (citations of) Great Authorities, Mahapadesa.

      While the Bhagava was sojourning at the Ananda shrine in the town of Bhoga, there, too, he repeatedly expounded to the bhikkhus this very discourse:

      "Such is sila, morality; such is samadhi, concentration of mind; such is panna, wisdom. Samadhi, when based upon sila, is rich in result and of great effect. Panna, when based upon samadhi, is rich in result and of great effect. The mind, when developed through panna, is thoroughly liberated from the asavas, taints, namely, kamasava, the taint of sensuous desire, bhavasava, the taint of hankering after repeated existence, and avijjasava, the taint of ignorance of the true nature of existence as set out in the Four Noble Truths."

      1. Great Authorities: Mahapadesa: The whole term may be paraphrased as directives for deciding on statements attributed to the Buddha, or to the other three Authorities.

      2. The Vinaya: This explanation is according to the Commentary, commenting on this para 188.

      3. The Sutta: According to the Commentary, this term in this para 188 means the entire Teaching of the Buddha, encompassing the three Pitakas.

      4. Fundamental Precepts: Matika, (lit., contents), here means Fundamental Precepts for bhikkhus and bhikkhunis.

Account Concerning Cunda, the Goldsmith's Son

      189. Then, after staying at the town of Bhoga as long as he wished the Bhagava said to the Venerable Ananda, "Come Ananda, let us go to Pava."

      The Venerable Ananda respectfully assented, saying, "Very well, Venerable Sir." And the Bhagava, together with a large company of bhikkhus, went to Pava and stayed at the mango grove of Cunda, the goldsmith's son.

      When Cunda, the goldsmith's son heard that the Bhagava had arrived at Pava and was staying at his mango grove, he went to the Bhagava, and making obeisance, sat at a certain place. To Cunda, thus seated, the Bhagava gave a discourse, and by his discourse caused him to realize (the benefits of) the Teaching, to become established in (the observance of) the Teaching, and to be filled with gladness and enthusiasm for (the practice of) the Teaching.

      After the Bhagava had caused him to realize (the benefits of) the Teaching, to become established in (the observance of) the Teaching, and to be filled with gladness and enthusiasm for (the practice of ) the Teaching, Cunda, the goldsmith's son said to the Bhagava, "Venerable Sir, may it please the Bhagava to accept my offering of food for tomorrow, together with the company of bhikkhus."

      The Bhagava, by silence, signified his acceptance. And Cunda, the goldsmith's son, knowing that the Bhagava had accepted his request, rose from his seat, made obeisance to the Bhagava, and left respectfully.

      Then Cunda, the goldsmith's son, after that night had passed, caused choice food of both hard and soft kinds, as well as quantities of tender pork,* to be prepared at his house, and then informed the Bhagava that it was time for the meal by the message "Venerable Sir, it is time (to proceed), the food-offering is ready."

      Then in the morning the Bhagava got ready by rearranging his robes and taking alms-bowl and great robe went to the house of Cunda, the goldsmith's son, accompany by the company of bhikkhus, and (on arriving there) took the seat prepared for him.

      Having thus seated himself, the Bhagava said to Cunda, the goldsmith's son, "Cunda, (you may) serve me the sukara-maddava prepared by you, and (you may) serve the other food prepared by you to the company of bhikkhus."

      Cunda, the goldsmith's son assented respectfully, and accordingly served the prepared sukara-maddava to the Bhagava and the other prepared food to the company of bhikkhus.

      Then the Bhagava said to Cunda, the goldsmith's son, "Cunda, bury the remaining sukara-maddava in a pit. Cunda, apart from the Tathagata himself, I see no one either in the celestial world of devas, Mara or Brahmas, or in the human world of samanas(recluses), brahmanas (those leading a religious life), rulers and men, who, eating this sukara-maddava, can digest it well."

      Cunda the goldsmith's son assented respectfully, saying "Very well, Venerable Sir," and buried the remaining sukara-maddava in a pit. Then he approached the Bhagava, made obeisance to him, and seated himself at a certain place. And the Bhagava, by religious discourse to Cunda seated on one side, caused him to realize (the benefits of) the Teaching, to become established in (the observance of) the Teaching, and to be filled with gladness and enthusiasm for (the practice of) the Teaching. Then the Bhagava rose from his seat and departed.

      190. Later, after the Bhagava had eaten the food offered by Cunda, the goldsmith's son, a severe illness came upon the Bhagava, a severe attack of dysentery with discharge of blood, and he suffered excessive pain near unto death. This the Bhagava endured with mindfulness and deliberation, and without being perturbed.

      Then the Bhagava said to the Venerable Ananda, "Come Ananda, let us go to Kusinara." The Venerable Ananda assented respectfully, saying "Very well, Venerable Sir."

Separate Verses**

      I have heard that after partaking of the food offered by Cunda the goldsmith's son, the Enlightened One suffered severe illness and pain, near unto death.

      After having eaten the tender pork, there arose in the Teacher excessive pain and illness. Suffering (the attack of) dysentery, the Bhagava said, 'I shall go to the town of Kusinara.'

Having Drinking Water Brought

      191. Then the Bhagava left the road and went to the foot of a tree. And he said to the Venerable Ananda, "Ananda, fold my double-layered robe fourfold and place it on the ground. I am exhausted; I shall sit down."

      The Venerable Ananda said,"Very well,Venerable Sir," and folding the (Bhagavas) double-layered robe in four, placed it on the ground. The Bhagava sat down on the folded robe laid on the ground and said, "Ananda, go and bring drinking water. I am thirsty. I want to have a drink of water."

      On this being said (by the Bhagava), the Venerable Ananda said to the Bhagava, "Venerable Sir, five hundred carts have just now crossed the stream. The shallow water, being stirred up by the cartwheels, flows turbid and muddy. Venerable Sir, the Kakudha river is not far off. There, the water is clear, sweet, cool, and free from muddiness. There are good banks (i.e., making the river accessible), and it is a pleasant place. At the Kakudha river the Bhagava may drink water, and also may refresh himself."

      The Bhagava said a second time, "Ananda, go and bring drinking water. I am thirsty. I want to have a drink of water."

      For a second time, too, Ananda said to the Bhagava, "Venerable Sir, five hundred carts have just now crossed the stream. The shallow water, being stirred up by the cart wheels, flows turbid and muddy. Venerable Sit, the Kakudha river is not far off. There, the water is clear, sweet, cool, and free from muddiness. There are good banks (i.e.,making the river accessible), and it is a pleasant place. At the Kakudha river the Bhagava may drink water, and also may refresh himself."

      The Bhagava said a third time, "Ananda, (I exhort you to) go and bring drinking water. I am thirsty. I want to have a drink of water."

      Ananda, saying "Very well, Venerable Sir," assented respectfully, and taking the alms-bowl, went to the stream. Then, the shallow water which was flowing turbid and muddy, having been stirred up by the cartwheels, became clear, pure and absolutely free from muddiness.

      And this thought occurred to the Venerable Ananda:

      "Wonderful indeed, Sirs, and marvellous indeed, Sirs, is the great power and supernormal (psychic) potency of the Tathagata! This shallow stream, which was flowing turbid and muddy, having been stirred up by the wheels of the crossing carts, is on my appearance flowing clear, pure and absolutely free from muddiness."

      Carrying the drinking water in the alms-bowl, the Venerable Ananda went back to the Bhagava, and said:

      "Indeed wonderful, Venerable Sir, indeed marvellous, Venerable Sir, is the great power and supernormal (psychic) potency of the Tathagata! That shallow water of the stream, which was flowing turbid and muddy having been stirred up just now by the wheels of the crossing carts, became on my approach clear, pure an absolutely free from muddiness. Now let the Bhagava drink the water. Let the Sugata drink the water."

      Then the Bhagava drank the water.

      * tender pork: Sukara-maddava: sukara=pig, maddava=soft, tender, delicate. The Commentary gives two variant interpretations: (i) soft rice boiled with five differently tasting kinds of cow's milk; or (ii) food prepared with rasayana. (Rasayana may mean an elixir or delicate essence extracted from the roots, leaves, flowers, etc., of a plant.) The Venerable Dhammapala, in the Udana Commentary, also has "young bamboo shoots liked by pigs". Other interpretations, based on analogical formations, are "truffles, mushrooms, yams" i.e., the kind of food enjoyed by wild pigs or boars.

      ** Separate Verses: i.e., Verses separate from, distinct from the Text. The Commentary says these verses were inserted by the Theras, bhikkhu elders, at the Council.

Account concerning Pukkusa the Malla Prince

      192. At that time, Pukkusa, a Malla prince¹, wh was a disciple of Alara Kalama (i.e., Alara of the Kalama clan,) was on a long journey from Kusinara to Pava. Seeing the Bhagava sitting at the foot of tree, Pukkusa of the Mallas approached the Bhagava made obeisance to him, and having sat down on one side, said to the Bhagava thus:

      "Wonderful it is, Venerable Sir, marvellous it is Venerable Sir, (how) the pabbajitas² remain abiding it the attainment of calm.³

      "Venerable Sir, it happened formerly that Alara Kalama, while on a long journey, left the road and sat down at the foot of a tree by the roadside, to spend the day. Venerable Sir, at that time, five hundred carts passed by very close to Alara Kalama."

      "Venerable Sir, a certain man who had been following behind those five hundred carts, went up to where Alara Kalama was and asked him 'Sir, did you see five hundred carts pass by?'"

      'Friend, I did not see them.'

      'Sir, how is it, then? Did you hear the noise (of those carts)?'

      'Sir, how is it, then? Were you asleep?'

      'Friend, I was not asleep, either.'

      'Sir, how is it then? Were you conscious?'

      'Yes, friend, (I was conscious).'

      'Sir, you say you did not see and did not hear the five hundred carts which passed close by you, even though you were conscious and awake. Yet, isn't your double-layered robe covered all over with dust (from the passing of the carts)?'

      'It is so, friend.'

      "Venerable Sir, then that man thought thus: 'Wonderful it is, Sirs, marvellous it is, Sirs, the state of calm in which the pabbajitas remain abiding! This ascetic Alara, although conscious and awake, did not see, did not hear, the five hundred carts which passed close by (him)!' And expressing his feeling of deep reverence for Alara Kalama, he departed."

      193. (The Bhagava said:) Pukkusa, what do you think of this? Which is the more difficult to achieve (lit., do), the more difficult to happen, (of the case of two persons,) (the condition of) one who, though conscious and awake, does not see and does not hear the five hundred carts which pass close by (him), or (the condition of) the the other who, though conscious and awake, does not see and does not hear heavy rain, rumbling thunder, flashing lightning and crashing thunderbolts (close by him)?

      "Venerable Sir, it cannot be said that remaining without seeing and hearing the carts passing close by— whether it be five hundred, six hundred, seven hundred, eight hundred, nine hundred, a thousand or even a hundred thousand carts—is difficult⁴, indeed, it is much more difficult to remain without seeing and hearing heavy rain, rumbling thunder, flashing lightning and crashing thunderbolts (close by). It is more difficult to do, more difficult to happen.

      Pukkusa, at one time I was staying in a straw hut at Atuma (town). At that time, there was heavy rain, with rumbling thunder and flashes of lightning, and a thunderbolt struck not far from my hut, killing two cultivators, who were brothers, and four oxen. Then, Pukkusa, a multitude of people came out from Atuma (town)and went up to the place where the two cultivator brothers and four oxen had been killed.

      Pukkusa, by that time, I had come out of the straw hut and was walking up and down in the open, near the door of the straw hut. Then, Pukkusa, a man from that crowd of people approached me, and making obeisance to me, stood at a certain place. Pukkusa, I asked that man, 'Friend, why are these many people gathered?'

      'Venerable Sir, just now two cultivators, who were brothers, and four oxen have been struck and killed by lightning while it was raining heavily, thunder was rolling and lightning was flashing. That is why this multitude of people has gathered. But, Venerable Sir, where were you?'

      'Friend, I have been here all the while.'

      'Venerable Sir, how is it, then? Did you see (the happening)?'

      'Friend, I did not see it.'

      'Venerable Sir, how is it, then? Did you hear the sound?'

      'Friend, I did not hear the sound, either.'

      'Venerable Sir, how is it, then? Were you asleep?'

      'Friend, I was not asleep, either.'

      'Venerable Sir, how is it, then? Were you conscious?'

      'Yes, friend, (I was conscious).'

      'Venerable Sir, is it that, though conscious and awake, you neither saw nor heard heavy rain, rumbling thunder, flashing lightning and crashing thunder bolts?

      Pukkusa, then this thought came to that man:

     'Wonderful it is, Sirs, marvellous it is, Sirs, the state of calm in which the pabbajitas remain abiding! This pabbajita (i.e., the Buddha), although conscious and awake, did not see, did not hear heavy rain, rumbling thunder, flashing lightning and crashing thunderbolts'. And expressing his feeling of deep reverence for me, and making obeisance to me, departed respectfully.

      When this had been said, Pukkusa the Malla prince said to the Bhagava:

     "Venerable Sir, the deep reverence I felt for Alara Kalama, I now throw away (as if) scattering it in a great wind, or (as if) letting it be carried away by a strong current.

      "Venerable Sir, extremely wonderful (is the Truth)! Surpassingly beautiful (is the Truth)! Venerable Sir, just as if that which has been turned over is turned up right, or that which has been hidden is revealed, or one who has lost his way is informed of the right way, or an oil-lamp is (brought and) held in the darkness so that those with eyes might see objects, even so the Bhagava has shown me the Truth in many ways."

      "Venerable Sir, I take refuge in the Bhagava, I take refuge in the Dhamma, (the Teaching of the Buddha), I take refuge in the Samgha, the community of bhikkhus. May the Bhagava accept me as a lay-disciple, one who has taken refuge, from this day to the end of life."

      194. Then, Pukkusa the Malla prince called a man and said to him, "You⁵, do go and bring the pair of fine golden-hued pieces of cloth of mine kept for special occasions."

      The man replied"Very well, Sir," and went and brought a pair of lengths of fine golden-hued cloth. Then Pukkusa the Malla prince offered the ceremonial pieces of cloth to the Bhagava, saying "Venerable Sir, may the Bhagava accept, out of compassion (for me), this pair of fine ceremonial lengths of cloth."

      The Bhagava said, "In that case, present⁶ one to me and one to Ananda." Pukkusa the Malla prince said, "Very well,Venerable Sir," and presented one to the Bhagava, and the other (piece of cloth) to the Venerable Ananda. And then the Bhagava, by religious discourse, caused Pukkusa the Malla prince to realize (the advantages of) the Teaching, to become established in (the observance of) the Teaching, and to be filled with gladness and enthusiasm for (the practice of) the Teaching.

      Thus, by the Bhagava's discourse, having been caused to realize the advantages of the Teaching, to be come established in the observance of the Teaching, and to be filled with gladness and enthusiasm for the practice of the Teaching, Pukkusa the Malla prince arose from his seat, made obeisance to the Bhagava. and departed respectfully.

      195. Then, not long after Pukkusa the Malla prince had left, the Venerable Ananda placed and arranged the pair of fine, golden-hued robes on the body of the Bhagava. When placed on the (brilliantly shining) body of the Bhagava, those (golden-hued robes) appeared as though faded.

      Then, the Venerable Ananda said to the Bhagava, "Most wonderful it is, Venerable Sir, marvellous it is, Venerable Sir, how extremely clear and radiant the Tathagata's complexion appears! When the pair of golden-hued robes were placed on the Bhagava's body, they became as though faded."

      Ananda, it is so. Ananda, it is so. There are two occasions on which the complexion of the Tathagata appears extremely clear and radiant.

      What are these two occasions?

      The night, Ananda. when the Tathagata attains unsurpassed, supreme Enlightenment, and the night when the Tathagata passes away, realizing parinibbana by experiencing the ultimate peace of anupadisesa nibbana, the complete cessation of all the five khandhas.

      Ananda, these are the two occasions on which the complexion of the Tathagata appears exceedingly clear and radiant.

      And now today, Ananda, In the last watch of this night, in the Sal grove of the Malla princes, at the road-bend leading to Kusinara town, the Tathagata's realization of parinibbana will take place between two Sal trees. Come, Ananda, let us go to the Kakudha river.

      The Venerable Ananda, saying "Very well, Venerable Sir" assented respectfully.

Separate Verse⁷

      Pukkusa brought and offered (to the Buddha) a pair of fine golden-hued robes.

      Enrobed in them, the Teacher shone in golden radiance.

      196. Then the Bhagava went to the Kakudha river with a great company of bhikkhus, and went down to the river. He bathed, and drank water. Then he came onto the bank again, and went to the mango grove. He said to the Venerable Cundaka, "Cundaka, fold my double-layered robe in four, and place it on the ground. I am weary, Cundaka. I shall lie down."

      The Venerable Cundaka assented respectfully, and placed the folded double-layered robe on the ground. Then the Bhagava lay down on his right side, nobly (like a lion), placing the left foot over and a little beyond the right foot, with mindfulness and deliberation, and keeeping a predetermined time of arising in his mind. The Venerable Cundaka sat there in front of the Bhagava.

Separate Verses⁸

      Being very weary⁹, the Buddha (the Enlightened), the Incomparable in the world, the Great Teacher, the Tathagata, went to the Kakudha river where the water was clear, sweet and clean.

      Having come out of the river, after bathing and drinking watar, the Bhagava, the Great Teacher, the Highest, who launched and expounded the Truths (of the Teaching), went to the mango grove, surrounded by and in the midst of the entire group of bhikkhus.

      There the Buddha said to the bhikkhu called Cundaka, 'Fold my double-layered robe fourfold and lay it down; I shall lie down.' Thus asked by the Buddha, Cundaka folded the double-layered robe in four and quickly placed it on the ground. The great Teacher, feeling tired, lay down. Cundaka also sat in front of the Buddha.

      197. Then the Bhagava. said to the Venerable Ananda:

      Ananda, someone might cause remorse or regret to Cunda, the goldsmith's son by saying "Friend Cunda, the Tathagata passed away after eating your food last. Therefore, it is loss and misfortune to you." If that happens, Ananda, the remorse or regret Cunda might feel should thus be countered: "Friend Cunda, the Tathagata passed away after eating your food last. Therefore, it is good fortune and good gain to you. Friend Cunda, I heard and received these words from the Bhagava himself. There are two offerings of food which are of equal fruition and of equal result and which are of much greater fruition and much greater benefit than any other offering of food. What are these two offerings of food?"

      "The offering of food, after eating which the Tathagata attains unsurpassed. Perfect Self-Enlightenment. (This is one.)"

      "The offering of food, after eating which the Tathagata passes into the ultimate peace of anupadisesa nibbana which is the complete cessation of all the five khandhas. (This is the other.)

      "These are the two offerings of food which are of equal fruition and equal result and which are of much greater fruition and much greater benefit than any other offering of food. (Therefore) Respected¹⁰ Cunda, the goldsmith's son has accumulated that kamma (force of action) which will bring about long life, which will bring about beautiful appearance, which will bring about well-being and happiness, which will bring about large retinues, which will bring about rebirth in the realms of devas, and which will bring about pre-eminence."

      Thus, Ananda, the remorse or regret of Cunda, the goldsmith's son should be dispelled.

      Then the Bhagava, understanding this matter, at that moment uttered this exultant verse:

      To him who gives, merit accumulates.

      In him who is self-controlled, hostility cannot grow.

     He who is endowed with wisdom, casts off evil.

     He who thus casts off evil, by the rooting out of passion, anger and mental bewilderment, attains peace (through the extinction of the fires of kilesa, moral defilements).

End of the Fourth Portion for Recitation

     1. Malla prince: Mallaputta: lit., son of the Mallas. The Mallas were a clan of the ruling Khattiya Class, and thus, princes. It is possible to render mallaputta as a Malla youth, or a scion of the Malla prince clan or a young man of Malla lineage.

      2. Pabbajita means one who has gone out from home, one who has given up worldly life and undertaken the life of a bhikkhu, recluse or ascetic The term thus can indicate a disciple of the Buddha, but here Alara a leading ascetic, was not such a disciple. Ascetics also engaged in deep mental cultivation.

     3. attainment of calm: Santa (instr., santena) tranquillity, calmness mind. Vihara (instr., viharena), in this context, state, condition. It is rendered in the Burmese version as Samapatti, sustained attainment of deep mental absorption.

      4. This sentence is as paraphrased in the Burmese version. The Pali Text reads: "What can (lit., will) five hundred, six hundred etc., carts do ?" That is, the effect of even large numbers of carts will not be comparable to the effect of rain, lightning, thunder, etc.

      5. You: bhane, a familiar term used in addressing subordinates of inferiors, rendered here by "You," as "Friend," or "My good man" would not be appropriate in tone.

      6. present: this follows the rendering 'offer or donate' according to the Commentary. The term acchadehi literally means "Cover, put (some thing) on (somebody or something)."

      7. Separate Verse: inserted by the Elders who collected the Dhamma (texts) at the First Council. (The Commentary)

      8. Separate Verses: inserted by the Elders at the First Council.

      9. Being very weary: The Pali Text here has akilantarupo, which would mean 'as if not weary.' The reading, as in the Udana Pali Text, sukilantarupo, 'being very weary' would be more consistent.

      10. Respected: this is a paraphrase, to fit in with the context, of ayasma (lit., long-living) in the Pali Text, which is usually translated as Venerable, and which is usually used for and to bhikkhus of standing.

The Twin Sal Trees

      198. Then the Bhagava said to the Venerable Ananda, "Come, Ananda, let us go. We will go to the Sal Grove of the Malla princes at the road-bend leading to Kusinara. town, on the further bank of the Hirannavati river." The Venerable Ananda, saying "Very well, Venerable Sir," assented respectfully.

      When the Bhagava, together with a large company of bhikkhus, got to the Sal Grove of the Malla princes at the road-bend leading to Kusinara town, on the further bank of the Hirannavati river, he said to the Venerable Ananda, "Ananda, lay out the couch, with the head to the Qorth, between the pair of Sal trees. I am weary, Ananda. I shall lie down."

      The Venerable Ananda, saying "Very well, Venerable Sir," assented respectfully, and laid out the couch, with the head to the north, between the pair of Sal trees. Then the Bhagava lay down on his right side, nobly (like a lion), placing the left foot on and a little beyond the right foot, with mindfulness and deliberation.

      At that time, the twin Sal trees blossomed forth all over, though it was out of season. And, in reverence to the Tathagata, those (trees) rained blossoms, scattering, strewing, and continuously spreading them all over the body of the Tathagata. Celestial mandarava flowers fell from the air above, being scattered, strewn and spread all over the body of the Tathagata, in reverence to him. And in reverence to the Tathagata, celestial sandalwood powder fell from the air above, being scattered, strewn and spread all over the body of the Tathagata.

      And in reverence to the Tathagata, celestial music sounded in the air above.

      And in reverence to the Tathagata, celestial singing in the air above was heard.

      199. Then the Bhagava said to the Venerable Ananda:

     Ananda, the twin Sal trees have blossomed forth all over, though out of season. And, in reverence to the Tathagata, those (trees) rain blossoms, scattering, strewing and continuously spreading them all over the body of the Tathagata. And, in reverence to the Tathagata, celestial mandarava flowers and celestial sandalwood powder fall from the air above, scattering, strewing and spreading all over the body of the Tathagata.

      And in reverence to the Tathagata, celestial music sounds in the air above.

      And in reverence to the Tathagata, celestial singing in the air above is heard.

      Ananda, mere acts of reverence of this kind cannot be deemed to honour, esteem, venerate, revere, and worship the Tathagata rightly. (Only) the bhikkhu, or bhikkhuni, or the lay-disciple, or the female lay-disciple, who practises fully according to the Teaching, who is endowed with correctness in the practice of the Teaching, and who lives (lit., walks) in perfect conformity with righteousness and truth1, can be deemed to honour, esteem, venerate, revere and worship the Tathagata in the highest degree.

     Therefore, Ananda, you should thus train and practise, resolving to practise fully according to the Teaching, to be endowed with correctness in the practice of the Teaching, an dto liv ein perfect conformity with righteousness and truth.

     1. righteousness and truth: to live in....truth: anudhammacarino; anudhamma=in conformity with the highest stage of vipassana meditation leading to magga; carino - the habit of practising.

Upavana the Bhikkhu Elder

      200. At that time, tho Venerable Upavana was standing before the Bhagava, fanning him. And the Bhagava caused him to move aside, saying "Move away, bhikkhu, do not stand in front of me."

      Then this thought occurred to the Venerable Ananda:

      "This Venerable Upavana had been in attendance on the Bhagava for a long time, staying near him and always close to him. And yet at this last period of time, the Bhagava caused him to move aside, saying 'Move away, bhikkhu, do not stand in front of me.' What is the reason for the Bhagava saying this? What is the cause ?"

      Then the Venerable Ananda asked the Bhagava thus:

      "Venerable Sir, this Venerable Upavana had been in attendance on the Bhagava for a long time, staying near and always close to the Bhagava. And yet at this last period of time, the Bhagava caused him to move aside, saying 'Move away, bhikkhu, do not stand in front of me.' What is the reason for the Bhagava saying this? What is the cause ?"

      The Bhagava said:

      Ananda, most of the devas in the ten thousand world systems have assembled (here) to see the Tathagata. Ananda, for a distance of twelve yojanas in and around the Sal Grove of the Malla princes at the road-bend leading to Kusinara, there is not a spot that could be pierced with the extreme tip of a tail-hair that is not filled by powerful devas.

      Ananda, the devas are grumbling (thus):

      "We have come from afar to see the Tathagata. The Homage-Worthy, Perfectly Self-Enlightened Tathagatas arise in the world only rarely. And tonight, in the last watch of the night, the parinibbana of the Tathagata will take place. This powerful bhikkhu is standing in front of the Bhagava, obstructing our view. We will not get a view of the Tathagata at this last period of time.

      201. "Venerable Bhagava., in what condition and in what state of mind are the devas?"

      Ananda, devas who are (standing) in the sky, taking (i.e., transforming) the sky as firm ground, are weeping with dishevelled hair, are weeping with upraised hands, flinging themselves down, rolling forward and backward, rolling hither and thither, (and lamenting) "Too soon is the Bhagava going to realize parinibbana! Too soon is the Sugata going to realize parinibbana! Too soon is the Eye (i e., the Possessor of the Eye of Wisdom) going to disappear from the world !"

      Ananda, devas who are (standing) on the ground, taking (i.e., transforming) the earth as firm ground, are Weeping with dishevelled hair, are weeping with upraised hands, flinging themselves down, rolling forward and backward, rolling hither and thither, (and lamenting) "Too soon is the Bhagava going to realize parnibbana! Too soon is the Sugata going to realize parinibbana! Too Soon is the Eye (i.e., the Possessor of the Eye of Wisdom) going to disappear from the world!"

      But those devas who are free from sensual passion can bear it, mindfully and deliberately reflecting: "All conditioned and compounded things have the nature of impermanence. How then can it be possible to get that (permanence) in this (compounded) nature ?"

Four Places Arousing Apprehension of the Nature of Impermanence

      202. "Venerable Sir, in times past bhikkhus who had ended their residence period of the rains in different places used to come and see (and pay homage to) the Tathagata. We used to get the privilege of seeing and honouring1 these inspiring bhikkhus. But, Venerable Sir, after the Bhagava has passed away, we shall not get the privilege of seeing and honouring the inspiring bhikkhus."

      Ananda, there are four places which should be (visited and) seen by a person of devotion, and which would cause awareness and apprehension of the nature of impermanence (samvejaniya). What are these four?

      "This (Lumbini) place is where the Tathagata was born." Ananda, this is a place which should be (visited and) seen by a person of devotion, and which would cause awareness and apprehension of the nature of impermanence.

      "This (Mahabodhi) place is where the Tathagata attained unsurpassed Supreme Enlightenment." Ananda, this also is a place which should be (visited and) seen by a person of devotion, and which would cause awareness and apprehension of the nature of impermanence.

      "This (Migadayavana) place is where the Tathagata set the unsurpassed Wheel of Truth rolling (i. e., expounded the first sermon, the Dhammacakka Pavattana discourse)." Ananda, this also is a place which should be (visited and) seen by a person of devotion, and which would cause awareness and apprehension of the nature of impermanence.

      "This (Kusinara.) place is where the Tathagata passed into the ultimate peace of anupadisesa nibbana which is the complete cessation of all the five khandhas." Ananda, this also is a place which should be (visited and) seen by a person of devotion, and which would cause awareness and apprehension of the nature of impermanence.

      Ananda these are the four places which should be (visited and) seen by a person of devotion, and which would cause awareness and apprehension of the nature of impermanence.

      And, Ananda, there will come (to these places), bhikkhus, bhikkhunis, lay-disciples and female lay-disciples, with devotion in their hearts, (reflecting) "Here (in Lumbini) the Tathagata was born!" or "Here (at Mahabodhi) the Tathagata attained unsurpassed, Supreme Enlightenment!" or "Here (at Migadayavana) the Tathagata set the unsurpassed Wheel of Truth rolling!" or "Here (at Kusinara.) the Tathagata passed away, realizing parinibbana by experiencing the ultimate peace of complete cessation of all the five khandhas!" Ananda, all those who are on a pilgrimage to (these) shrines, if they should die with devotion in their hearts during the course of the pilgrimage, will after (their) death and dissolution of the body be reborn in a good destination, a fortunate celestial (deva) realm.

The Venerable Ananda's Questions

      203. "Venerable Sir, how should we conduct ourselves with regard to women?"

     Not seeing them, Ananda.

      "If we should (unavoidably) see them, Bhagava, what should be our conduct?

      Not speaking to them, Ananda.

      "If, Venerable Sir, we should have to speak to them, what should be our conduct ?"

      You should establish mindfulness, Ananda.

      204. "Venerable Sir, how should we act regarding the body (i.e., the remains) of the Tathagata?"

      Ananda, do not worry yourselves about doing honour to the body of the Tathagata. I exhort you, Ananda, (Only) apply yourselves, exert yourselves in the essential most excellent practice¹. Striving ardently, without negligence, in the essential, most excellent practice, resolutely direct your mind (towards the attainment of Nibbana )² .

      Ananda, there are wise nobles, wise brahmins, and wise householders, of the utmost devotion to the Tathagata, who will do honour to the body of the Tathagata.

      205. "But, Venerable Sir, what should be done to the body of the Tathagata (by the nobles, brahmins and householders) ?"

      In the same way, Ananda, as is done to the body of a Universal Monarch.

      "But, Venerable Sir, what is done to the body of a Universal Monarch ?"

      Ananda, the body of a Universal Monarch is wrapped up in new cloth (made in Kasi). After being wrapped up in new (Kasi) cloth, (the body is) wrapped up in carded cotton wool. After being wrapped up in carded cotton wool, (it is) again wrapped up in new (Kasi) cloth. In this way the body of the Universal Monarch is wrapped up in five hundred successive layers (of cloth and cotton wool).

      Then it is enclosed in a golden³ oil vat covered over by another golden vat. Then a pyre of all kinds of perfumed wood is built, and the body of the Universal Monarch is cremated. A stupa (i.e., a monumental mound with a dome) to (the honour of) the Universal Monarch is built at the junction of four highways.

      Ananda, this is what is done to the body of a Universal Monarch.

      Ananda, in the same way as is done to the body of a Universal Monarch, so should it be done to the body of the Tathagata. A stupa to (the honour of) the Tathagata should be built at the junction of four highways.

      At that stupa people will make offerings of flowers or incense or scented powder, or will pay homage, or will feel reverence in their minds. To such people, benefit and happiness will accrue for a long time.

      1. the essential, most excellent practice: i.e., practice leading to arahatship: sarattha. This is rendered in the Burmese Nissaya as "for one's own good, for one's own benefit," from the variant reading sadattha.

      2. This is as rendered in the Burmese version, following the Commentary, for pahitatta, 'sending the mind'.

      3. Golden: the Burmese version in a footnote says the term ayasaya in the Pali text should be translated as "iron"; but as the Commentary has sovannaya, the term "golden" is used here.

Persons Worthy of a Stupa

      206. Ananda, there are four persons who are worthy of a stupa being built to their honour. Who are these four?

      A Tathagata, Homage-Worthy, Perfectly Self-Enlightened, is worthy of a stupa.

      A Pacceka Buddha¹is worthy of a stupa.

      An Ariya disciple of a Tathagata is worthy of a stupa.

      A Universal Monarch is worthy of a stupa.

      Through what special benefit, Ananda, is a Tathagata, Homage-Worthy, Perfectly Self-Enlightened, worthy of a stupa?

      Ananda, many people will feel reverence in their minds, (reflecting) that "This (stupa) is a stupa of that Exalted, Homage-Worthy, Perfectly Self-Enlightened Buddha." After the death and dissolution of these people who feel such reverence and devotion in their minds, they will be reborn in a good destination, a fortunate celestial (deva) realm.

      Ananda, it is through this special benefit that a Tathagata, Homage-Worthy, Perfectly Self-Enlightened, is worthy of a stupa.

      Through what special benefit, Ananda, is a Pacceka Buddha worthy of a stupa?

      Ananda, many people will feel reverence in their minds, (reflecting) that "This (stupa) is a stupa of that Exalted, Self-Enlightened Pacceka Buddha." After the death and dissolution of these people who feel such reverence and devotion in their minds, they will be reborn in a good destination, a fortunate celestial (deva) realm.

      Ananda, it is through this special benefit that a Pacceka Buddha is worthy of a stupa.

      Through what special benefit, Ananda, is an Ariya Disciple of the Tathagata worthy of a stupa?

      Ananda, many people will feel reverence in their minds, (reflecting) that "This (stupa) is a stupa of an Ariya Disciple of that Exalted, Homage-Worthy, Perfectly Self-Enlightened Buddha." After the death and dissolution of these people who feel such reverence and devotion in their minds they will be reborn in a good destination, a fortunate celestial (deva) realm.

      Ananda, it is through this special benefit that an Ariya Disciple of the Tathagata is worthy of a stupa.

      Through what special benefit, Ananda, is a Universal Monarch worthy of a stupa?

      Ananda, many people will feel reverence in their minds, (reflecting) that "This (stupa) is a stupa of that righteous monarch who ruled according to the principles of righteousness." After the death and dissolution of these people who feel such reverence in their minds, they will be reborn in a good destination, a fortunate celestial (deva) realm. Ananda, it is through this special benefit that a Universal Monarch is worthy of a stupa. Ananda, these are the four persons who are worthy of a stupa.

      1. Pacceka Buddha: One who, like the Buddha, is Self-Enlightened in the Four Noble Truths and has uprooted all the kilesas. However he cannot teach others. Pacceka Buddhas appear during the absence of the Buddha sasana or Teaching.

The Venerable Ananda

      207. Then the Venerable Ananda went into the pavilion¹ and leaning against the door-post, stood lamenting "I am still a sekha², with tasks still to be done (to reach the higher stages of Magga nana). And my Teacher (i.e., the Buddha), who has ever been compassionate towards me, is going to pass away!"

      Then the Bhagava asked the bhikkhus, "O Bhikkhus, where is Ananda?"

      The bhikkhus replied, "Venerable Sir, the Venerable Ananda has gone into the pavilion, and stands leaning against the door-post, lamenting (thus): I am still a sekha, with tasks still to be done. And my Teacher, who has ever been compassionate towards me, is going to pass away."

      Then the Bhagava said to a bhikkhu, "Come bhikkhu, say you to Ananda in my words: Friend Ananda, the Teacher calls you." That bhikkhu assented respectfully, saying "Very well, Venerable Sir," and went to the Venerable Ananda, and said, "Friend Ananda, the Teacher calls you". The Venerable Ananda, replying "Very well, friend," to that bhikkhu, went to the Bhagava, and making obeisance to the Bhagava., sat at a certain place.

      The Bhagava said to the Venerable Ananda, seated on one side:

      Enough, Ananda. Do not be grievously anxious, do not lament. Have I not from former times shown that there must be separation (while living), severance (through death) and sundering(through being in different states of existence) from all that are dear and beloved? Ananda in this matter, that which has the nature of arising, of appearing, of being compounded, and of decay and dissolution, how can the wish that it should not disintegrate and disappear be realized , even if it is the body of the Tathagata? There can be no such possibility.

      For a long time now, Ananda, you have served the Tathagata faithfully both in his presence and in his absence and with unbounded loving-kindness in deed, to the benefit and welfare (of the Tathagata) ; faithfully and with unbounded loving-kindness in words, to the benefit and welfare (of the Tathagata); faithfully and with unbounded loving-kindness in thought, to the benefit and welfare (of the Tathagata). You, Ananda, have gained much merit. Exert yourself in fundamental mental concentration (i.e. vipassana meditation). You will soon become an arahat, free from defilements.

      208. Then the Bhagava said to the bhikkhus:

      O Bhikkhus, the attendant bhikkhus of the Exalted, Homage-Worthy, Perfectly, Self-Enlightened Buddhas of times past were as (excellent and devoted as) my (attendant) Ananda.

      O Bhikkhus, the attendant bhikkhus of the Exalted, Homage-Worthy, Perfectly Self-Enlightened Buddhas of times to come will be as (excellent and devoted as) my (attendant) Ananda.

      O Bhikkhus, Ananda is wise and intelligent. He knows: This is the (proper) time for the bhikkhus to approach and see the Tathagata (or) this is the time for the bhikkhunis, (or) this is the time for the lay-disciples, (or) this is the time for the female lay-disciples, (or) this is the time for the king, the king's ministers, the teachers of other religions or sects, or their followers (to approach and see the Tathagata).

      1. Pavilion: vihara, rendered by the Burmese Version as monastery". The Commentary explains it as mandala-mala.

      2. sekha: one who has still to learn, not yet having attained the final stage of Arahatship. The Venerable Ananda was only a Sotapanna, "Stream-Enterer." at that time.

Four Marvellous Qualities of Ananda

      209.O Bhikkhus, Ananda has four marvellous and unprecedentedly wonderful qualities. What are these four?

      If, bhikkhus, a company of bhikkhus should come to see Ananda, they become joyful on seeing him. If Ananda should discourse to them on the Doctrine (the dhamma), they are made joyful by his discourse. When (after the discourse) Ananda becomes silent, the company of bhikkhus still remains unsatiated.

      If, bhikkhu, a company of bhikkhunis should come to see Ananda, they become joyful on seeing him. If Ananda should discourse to them on the Doctrine, they are made joyful by his discourse. When (after the discourse) Ananda becomes silent, the company of bhikkhunis still remains unsatiated.

      If, bhikkhus, a company of lay-disciples should come to see Ananda, they become joyful on seeing him. If Ananda should discourse to them on the Doctrine, they are made joyful by his discourse. When (after the discourse) Ananda becomes silent, the company of lay-disciples still remains unsatiated.

      If, bhikkhus, a company of female lay-disciples should come to see Ananda, they become joyful on seeing him. If Ananda should discourse to them on the Doctrine, they are made joyful by his discourse. When (after the discourse) Ananda becomes silent, the company of female lay-disciples still remains unsatiated.

      O Bhikkhus, these are the four marvellous and unprecedentedly wonderful qualities of Ananda.

      O Bhikkhus, a Universal Monarch has four marvellous and unprecedentedly wonderful qualities. What are these four?

      If, bhikkhus, a company of nobles should come to see the Universal Monarch, they become joyful on seeing him. If the Universal Monarch should speak to them, they are made joyful by his talk. When (after speaking) the Universal Monarch becomes silent, the company of nobles still remains unsatiated.

      If, bhikkhus, a company of brahmins ................. the company of bhikkhus still remains unsatiated.

      If, bhikkhus, a company of (rich) householders ................... the company of (rich) householders still remains unsatiated.

      If, bhikkhus, a company of ascetics should come to see the Universal Monarch, they become joyful on seeing him. If the Universal Monarch should speak to them, they are made joyful by his talk. When (after speaking) the Universal Monarch becomes silent, the company of ascetics still remains unsatiated.

      O Bhikkhus, in the same way, Ananda has four marvellous and unprecedentedly wonderful qualities.

      If, bhikkhus, a company of bhikkhus should come to see Ananda, they become joyful on seeing him. If Ananda should discourse to them on the Doctrine (the dhamma), they are made joyful by his discourse. When (after the discourse) Ananda becomes silent, the company or bhikkhus still remains unsatiated.

      If, bhikkhus, a company of bhikkhunis .................... the company of bhikkhunis still remains unsatiated.

      If, bhikkhus, a company of lay-disciples .................... the company of lay-disciples still remains unsatiated.

      If, bhikkhus, a company of female lay-disciples should come to see Ananda, they become joyful on seeing him. If Ananda should discourse to them on the Doctrine (the dhamma,) they are made joyful by his discourse. When (after the discourse) Ananda becomes silent, the company of female lay-disciples still remains unsatiated.

      O Bhikkhus, these are the four marvellous and unprecedentedly wonderful qualities that Ananda has.

Former Grandeur of Kusinara

      210. When this had been spoken, the Venerable Ananda said to the Bhagava:

      "Venerable Sir, do not realize parinibbana in this insignificant, barren, small town. Venerable Sir, else where there are great cities, such as Campa, Rajagaha, Savatthi, Saketa, Kosambi, and Baranasi. Let the Tathagata realize parinibbana there (i.e., in one of these great cities). Many rich nobles, many rich brahmins, many rich householders who revere the Tathagata dwell there. They will render due honour to the remains of the Tathagata."

      Say not so, Ananda. Do not say 'this insignificant, barren, small town.'

      Ananda, in times long past, there was a king named Mahasudassana, a Universal Monarch, a Righteous Ruler ruling by the principles of righteousness, Ruler over the four quarters of the earth (lit., the four island-continents bounded by four oceans), Conqueror of all enemies, whose realm was established in security, and who was endowed with the Seven Treasures. And Ananda, this (Kusinara) town was then King Mahasudassana's capital city, called Kusavati. From east to west it was twelve yojanas long, and from north to south it was seven yojanas broad.

      Ananda, the capital city Kusavati was opulent, prosperous, well-populated, crowded with (all kinds of) people and abundant in provisions. Just as, Ananda, a capital city of the devas, called Alakamanda, is opulent, prosperous, well-populated (with devas), crowded with (all kinds of) yakkha-devas, and abundant in provisions, so the capital city Kusavati was opulent, prosperous, well-populated, crowded with (all kinds of) people, and abundant in provisions.

      Ananda, the capital city Kusavati was never silent by day and night. (resounding) with ten sounds, namely, the noises of elephants, of horses, of carriages, the sounds of big drums, of tabours, of lutes, of singing, of conches, of small gongs of cymbals, and tenthly, cries of "Eat, drink chew."¹

      Go you, Ananda, enter Kusinara and say to the Malla princes living in Kusinara: "Today, Vasetthas (i.e., Malla princes of the Vasettha clan), in the last watch of the night (towards dawn), the parinibbana of the Tathagata will take place. Come, Vasetthas, come quickly. Do not feel regret later (with the thought) 'Though the parinibbana of the Tathagata took place in our territory, we did not get (the chance) to see him at the very last'."

      The Venerable Ananda assented respectfully, saying "Very well, Venerable Sir," and rearranging his robes, took alms-bowl and great robe, and went into Kusinara with a companion.

      1. The Pali text lists actually eleven kinds of sounds, the cries of invitation to eat, etc. being the eleventh sound, although mentioned in the text as the last and tenth sound. The sound of small gongs and of cymbals can be combined to count as one sound, according to the Commentary on Buddhavamsa.

Homage by the Malla Princes

      211. At that time the Malla princes of Kusinara were assembled at the council hall on certain business. Then the Venerable Ananda approached the council hall of the Malla princes and announced to them:

      "Today, Vasetthas, in the last watch of the night, the parinibbana of the Tathagata will take place. Come, Vasetthas, come quickly. Do not feel regret later (with the thought) 'Though the parinibbana of the Tathagata took place in our territory, we did not get (the chance) to see him at the very last!"

      On hearing these words of the Venerable Ananda, the Malla princes, their sons (and daughters), daughters-in-law, and their wives felt miserably grief stricken, sad at heart, and oppressively sorrowful in mind. Some wept with dishevelled hair, with upraised hands, they flung themselves down, and rolled forward and backward, hither and thither; (lamenting) "Too soon is the Bhagava going to realize parinibbana! Too soon is the Sugata going to realize parinibbana! Too soon is the Eye (i.e., the Possessor of the Eye of Wisdom) going to disappear from the world "

      Then the Malla princes, their sons (and daughters), daughters-in-law, and their wives, feeling miserably grief stricken, sad at heart, and oppressively sorrowful in mind, approached the Venerable Ananda, in the Sal grove of the Mallas at the road-bend (leading) to the town.

      Then this thought occurred to the Venerable Ananda:

      "If I should let the Mallas of Kusinara pay homage to the Bhagava one by one, the night will have passed into dawn before (all) the Malla princes finish paying reverence to the Bhagava. It would be well if I should put the Mallas of Kusinara in (separate) groups according to family, and let them pay homage group by group, (announcing) 'Venerable Sir, the Malla prince of such and such a name, with children, wife, ministers and retinue, pays homage at the feet of the Bhagava!"

      Then the Venerable Ananda put the Mallas of Kusinara in groups according to family and let them pay homage to the Bhagava group by group, (announcing) "Venerable Sir, the Malla prince of such and such a name, with children, wife, ministers and retinue, pays homage at the feet of the Bhagava."

      By this means the Venerable Ananda enabled (all) the Malla princes to pay homage to the Bhagava, (finishing) in the very first watch of the night.

Subhadda the Wandering Ascetic

      212. At that time Subhadda, a wandering ascetic¹, was staying at Kusinara. He heard that "On this day, in the last watch of the night, the parinibbana of the Samana Gotama² will take place." Then Subhadda the wandering ascetic had this thought:

      "I have heard it said by old and venerable wandering ascetics, teachers of teachers, that the Homage-worthy, Perfectly Self-Enlightened Tathagatas arise in the world only sometimes and rarely. Today, in the last watch of the night, the parinibbana of the Samana Gotama will take place. There is an uncertainty (regarding true doctrine) that has arisen in me. I have this faith in the Samana Gotama that he will be able to expound the Doctrine to me so as to remove this uncertainty."

      Then Subhadda the wandering ascetic approached the Venerable Ananda in the Sal grove of the Malla princes at the road-bend (leading) to Kusinara, and said to the Venerable Ananda: "O Ananda, I have heard it said by old and venerable wandering ascetics, teachers of teachers, that the Homage-Worthy, Perfectly Self-Enlightened Tathagatas arise in the world only some times and rarely. Today, in the last watch of the night, the parinibbana of the Samana Gotama will take place. There is an uncertainty that has arisen in me. I have this faith in the Samana Gotama that he will be able to expound the Doctrine to me so as to remove this uncertainty. O Ananda, I request (the chance of getting) to see the Samana Gotama."

      On this being said, the Venerable Ananda replied:

      "Friend Subhadda, this cannot be allowed. (lit., enough, or, not fitting.) Do not harass the Tathagata. The Bhagava is very tired."

      For a second time, Subhadda the wandering ascetic said: (repeated as above)

      For a third time, Subhadda the wandering ascetic said: "O Ananda, I have heard it said by old and venerable wandering ascetics, teachers of teachers, that the Homage-Worthy, Perfectly Self-Enlightened Tathagatas arise in the world only sometimes and rarely. Today, in the last watch of the night, the parinibbana of the Gotama will take place. There is an uncertainty that has arisen in me. I have this faith in the Samana Gotama that he will be able to expound the Doctrine to me so as to remove this uncertainty. O Ananda, I request (the chance of getting) to see the Samana Gotama."

      For the third time also, the Venerable Ananda replied: "Friend Subhadda, this cannot be allowed. Do not harass the Tathagata. The Bhagava is very tired."

      213. The Bhagava overheard this conversation between the Venerable Ananda and the wandering ascetic Subhadda, and the Bhagava said to the Venerable Ananda:

      Ananda, it is not fitting (to hinder the wandering ascetic). Do not prevent Subhadda (from seeing me). Ananda, let Subhadda get (the opportunity) to see the Tathagata. If Subhadda asks me anything, everything he asks will be because he wants to know, and not because he wishes to harass me. When I answer what he asks, he will readily understand that (answer).

      Then the Venerable Ananda said to the wandering ascetic Subhadda, "Go, Friend Subhadda. The Bhagava has given you permission."

      Then Subhadda the wandering ascetic approached where the Bhagava was, and offered courteous greetings to the Bhagava. After offering courteous greetings to the Bhagava, and having said memorable words of felicitation, Subhadda seated himself on one side. When he was seated, Subhadda the wandering ascetic addressed the Bhagava thus:

      "O (Venerable) Gotama, there are samanas and brahmanas (i.e., leaders in religious life) who have communities of many disciples, who have large sects of followers, who are leaders of (their) sects, who are renowned, who are famous, who are founders of schools of doctrine, and who are well-esteemed by many people. They are, namely, Purana Kasaapa, Makkhali Gosala, Ajita Kesakambala, Pakudha Kaccayana, Sancaya Belathaputta, and Nigantha Nataputta. Do all of them have knowledge and understanding, as they themselves have declared? Or do all of them have no knowledge and understanding? Or do some of them have knowledge and understanding, and some have, no knowledge and understanding ?"

      Subhadda, do not ask (this question) (lit., it is not fitting, not proper). Put aside that (question) whether all of them have knowledge and understanding, as they themselves have declared, or whether all of them have no knowledge and understanding, or whether some of them have knowledge and understanding, and some have no knowledge and understanding.

      Subhadda, I shall expound the Doctrine to you. Listen and bear it well in mind. I shall speak.

      On Subhadda the wandering ascetic assenting respect fully by saying "Very well, Venerable Sir," the Bhagava gave this discourse:

      214. Subhadda, in whatsoever Teaching is not found the Noble Path of Eight Constituents, neither in it is there found a samana of the first stage, (a realizer of the First Magga and Phala, a sotapanna), nor is there found a samana of the second stage, (a realizer of the Second Magga and Phala, a sakadagami), nor is there found a samana of the third stage, (a realizer of the Third Magga and Phala, an anagami), nor is there found a samana of the fourth stage, (a realizer of the Fourth and Final Magga and Phala, an arahat).

      And, Subhadda, in whatsoever Teaching is found the Noble Path of Eight Constituents, in it is found a samana of the first stage (a sotapanna), and in it is found a samana of the second stage (a sakadagami}, and in it is found a samana of the third stage (an anagami), and in it is found a samana of the fourth stage (an arahat).

      Now, Subhadda, in this Teaching (of mine) there is to be found the Noble Path of Eight Constituents; and in this Teaching alone is found a samana of the first stage (a sotapanna); in this Teaching alone is found a samana of the second stage (a sakadagami); in this Teaching alone is found a samana of the third stage (an anagami); in this Teaching alone is found a samana of the fourth stage (an arahat). Other systems of Teaching are void of (the twelve) ³ noble samanas who have true knowledge. Subhadda, if these (twelve) bhikkhus practise and pass on the Teaching rightly, the world will not be void of arahats.

(Verse)

      Subhadda, at the age of twenty-nine, I renounced the world and became an ascetic to search for Enlightenment (Sabbannuta Nana). it is over fifty years now, since I became an ascetic. Outside this (Teaching of mine) there is no one who cultivates Insight Practice (vipassana) leading to Magga Nana; (outside of this Teaching) there is no samana of the first stage (sotapanna); neither is there a samana of the second stage; nor a samana of the third stage; nor a samana of the fourth stage.

      Other systems of teaching are void of (the twelve) noble samanas who have true knowledge. Subhadda, if these (twelve) bhikkhus practise and pass on the Teaching, the world will not be void of arahats.

      215. When this was said, Subhadda the wandering ascetic addressed the Bhagava thus: "Venerable Sir, extremely wonderful (is the Doctrine)! Venerable Sir, surpassingly beautiful (is the Doctrine)! Venerable Sir, just as if that which has been turned over is turned upright, or that which has been hidden is revealed, or one who has lost his way is informed of the right way, or an oil-lamp is (brought and) held in the darkness so that those with eyes might see objects, even so the Bhagava has shown me the Truth in many ways. Venerable Sir, I take refuge in the Bhagava, I take refuge in the Dhamma (the Teaching of the Buddha), I take refuge in the Samgha (the Order of bhikkhus). May I, Venerable Sir, receive from the Bhagava (lit., in the presence of' the Bhagava) initiation and admission into the Order as a bhikkhu."

      Subhadda, if a person who previously has been a believer in other Doctrines wishes to be initiated and to be admitted into this Order as a bhikkhu, he has to live under probation for four months. When the four months have passed, if the bhikkhus are satisfied (with him), that person will be initiated and admitted into the Order, thus becoming a bhikkhu. But in this matter, the individual differences are recognized.

      "Venerable Sir, if a person, having been a believer in another Doctrine and wishing to receive initiation and admission into this Order as a bhikkhu, has to live under probation for four months, and if at the end of the four months, the bhikkhus are satisfied and grant him initiation and grant him admission into the Order as a bhikkhu, I am prepared to live under probation even for four years. At the end of four years let the bhikkhus who are satisfied grant me initiation and admission into the Order so as to become a bhikkhu."

      Then the Bhagava said to the Venerable Ananda, "Since that is so, Ananda, let Subhadda be initiated into the Order." And the Venerable Ananda replied, "Very well, Venerable Sir."

      After that, Subhadda the wandering ascetic said this to the Venerable Ananda:

      "Fortunate you all are, Friend Ananda; good gain you all have, Friend Ananda, in that you all have received in the very presence of the Teacher inauguration as close disciples in this Teaching." (lit., have been sprinkled over with the sprinkling or anointing of close discipleship.)

      Subhadda the wandering ascetic then received initiation and admission into the Order as a bhikkhu in the presence of the Bhagava. Not long after that, the Venerable Subhadda sought solitary seclusion and remained directing his mind (towards the attainment of Nibbana) without any remission of awareness and with vigorous resolution.

      And soon he attained to and remained abiding in the supreme Arahatta Fruition stage, the goal of the Practice of Purity (brahmacariya), having realized this in this very life, by himself and through Magga Insight (abhinna), — (a desired goal) for which good people worthily leave the worldly life and become homeless recluses. Thus he knew "Rebirth is no more (for me); I have achieved the goal of the Practice of Purity; what should be done (for the realization of Magga) has been done; and I have nothing more to do (for such realization)." The Venerable Subhadda became one of the arahats, and he was the last one to become a disciple in the presence of the Bhagava.

      1. wandering ascetic: paribbajaka. a wanderer; wandering religious mendicant; usually not a Buddhist.

      2. Samana Gotama: 'a samana is a wanderer, a recluse, a person leading a religious life. The Buddha was often mentioned and addressed as a Samana by non-Buddhists.

     3. the twelve: by this is meant (a) four persons who attain the realization of Magga; (b) four persons who attain the realization, Phala, Fruition; and (c) four persons who are striving through vipassana meditation to attain the four Stages of Realization.

End of the fifth Portion for Recitation