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To the Reader
J- the authentic teachings
of the Buddha as preserved
in the Pali or Theravada
m
tradition.
It is a gift from the hearts of
millions whom having
realized the truth in the
words of the Buddha
(Buddha Vacana) now
shares it with you.
You are advised to handle
this book with great care ;
read it for the message it
contains ; share and make it
known; so that these
wonderful teachings may
continue to touch the lives
of many others.
Sadhu! Sadhu! Sadhu!
►
*
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MARAMMAKA (Till: MUDDHASASANASAMI 11VA
muddanayantAlavi* muddaim I a
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Veneration to the Exalted One, the Homage-Worthy,
The Buddha is an Arahat and he is worthy of the
highest veneration. All beings including devas and brahmas
venerate the Buddha because the Buddha is the Supreme
One, who has extinguished all defilements, who has become
Ariya Truths, and who is endowed with the six great qualities
of glory, namely, Issarya (supremacy), Dhamma (knowledge
(noble appearance), Kama (power of accomplishment) and
Payatta (diligent mindfulness).
THE SELANGOR BUDDHIST VIPASSANA
MEDITATION SOCIETY (SBVMS) OF MALAYSIA,
would like to put on record their sincere gratitude in being
entrusted, with the rare opportunity of reprinting the Pali
Tipitaka of the Sixth Buddhist council, in its English
translation to
THE MOST VENERABLE SITAGU SAYADAW,
and the following Organizations:
GOVERNMENT OF THE UNION OF MYANMAR,
MINISTRY OF RELIGIOUS AFFAIRS,
Department for Promotion and Propagation of the Sasana,
1991, (The Pitaka Translation Editorial Committee)
SITAGU INTERNATIONAL BUDDHIST ACADEMY
The Sitagu Association of Myanmar (1980),
Founded by the Venerable Sitagu Sayadaw Nanissara
THE BURMA PITAKA ASSOCIATION RANGOON
BURMA (1980).
A Special Note of Appreciation goes to the members of the
Sitagu International Buddhist Academy, Sagaing, for the
tremendous effort in translating the text into English.
Last but not least; we wish to thank the donors, proof-readers,
layout artists and others who have in their special ways
contributed to the success of this most meritorious deed.
May all beings share in the merits thus acquired and may the
Sasana last long. Sadhu! Sadhu! Sadhu!
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Ashin Nanissara
ef Biography of
The Founder of Sitagu Missionary Association
The Principle of Sitagu Projects
A
A
A
(Myanmar Era)
The Venerable Sitagu Sayadaw, Dr. Ashin
Nanissara, was born on February 23, 1937,
in the town of Thegon, Bago Division, in
central Myanmar.
In 1944. he began his study of basic Bud¬
dhist education at the local monastery. Tat
Ywa Ale Kyaung, Thegon.
In 1952, he was ordained as a Samanera
(novice).
In 1957, he received his higher ordination
as a Buddhist monk. He continued his study
of Buddhist scriptures in Yangon, Manda¬
lay and Sagain
In 1961, he earned a Master Degree in Bud¬
dhist Doctrine and was conferred a Sasa-
nadhaja Dhammacariya degree.
In 1963, he joined the Samgha University
in Yangon.
In 1965, he completed a diploma course in
Buddha desana.
In 1965, he founded BBM collage in the
town of Lay Mayt Hna in the delta region
of lower Myanmar
1298
1305
1313
1318
u
1322
1324
1326
1326
1329
In 1968. he began to teach Buddhist Scrip¬
tures to the monks, nuns and novices in Sa-
gaing Hills.
In 1972, he lived in seclusion and prac¬
ticed meditation at the forest monastery of
Thabaik Aine Tawya, Kyoun Ka village,
Paung township, Thathone division.
Since 1975, he has given Dhamma Lectures
throughout the Union of Myanmar.
In 1977, he established his own monastery,
Sltagu Vihara in Sagaing Hills.
In 1978, he founded the Sltagu Missionary
Association.
In 1979, he began his missionary work
abroad. So far, he has visited more than
40 countries and participated in more than
20 conferences.
In 1980 , he began the construction of a wa¬
ter supply system for Sltagu water donation
project.
In 1985, he began the construction of the
Sltagu Ayudana Hospital.
In 1990 , the Sltagu Ayudana Hospital was
opened.
In 1992, he started the project of Sltagu
International Buddhist Academy.
In 1994, established the Sltagu Buddha
Vihara, in Austin, Texas, U.S.A.
In 1996, the Sltagu International Buddhist
Academy is opened.
Until now, more than 85 books in Myanmar
1334
1336
1338
1340
1341
1342
1347
1351
1354
1356
1358
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Sitagu International Buddhist Academy
S.I.B.A was formed a governing board of follow an estab¬
lished systematic constitution.
The board of Admonishing Masters consists of nine vener¬
able and the role of this Board is to provide spiritual guidance
only. The following Board members founded the Academy Senate:
(Abhidhajamaharatthaguru,
Abhidhajaaggamahasaddhainmajotika)
(Aggamahapandita)
(Aggamahasaddhammajotikadhaja)
(Aggamahapandita,
Abhidhajamaharatthaguru)
5. U Sarhvarabhivamsa (Aggamahapandita)
(Aggamahapandita,
Abhidhajamaharatthaguru)
( Sakyaslha pariyattisasanahita, Palipa
ragu)
(Sasanadhaja Sirlpavaradhammacariya,
Aggamahaganthavacakapandita,)
The Academy Senate is the highest governing body and in¬
cludes four learned monks.
1. U Kumara
2. U Acinna
3. U janinda
4 . U Agghiya
6. U Narada
8. U Jotikabhivamsa
9. U Kavisara
They laid down the rules and regulation for the Academy.
The Senate is governed by;
1. Dr.U Nanissara
(MahadhammakathikaBahujanahitadhara
Aggamahapandita,
Aggamahaganthavacakapandita,
Aggamahasaddhammajotikadhaja)
2. Dr.U Nandamalabhivamsa(Aggamahapandita,
Aggamahaganthavacakapandita,)
3. Dr.U Panditavarabhivamsa (Aggamahapandita,
• • • • •
Aggamahaganthavacakapandita,)
4. U MahosadhaPandita (Sasanadhajadhammacariya,
Aggamahaganthavacakapandita)
The Senate is founded three main committees:
1. Executive Committee consists of thirty three learned monks
graduate in Sasanadhajadhammacariya degree. The responsibility
of the Executive Committee covers all academic issue and works.
1. U Kovida (Dhammacariya, Diploma &
Aggamahasaddhammajotikadhaja)
2. Dr.Osadhasara (Dhammacariya, MA. Ph.D
& Mahaganthavacakapandita)
President
Vice-
President
Secrectry
Vice-
Secrectry
Member
6. Dr. Ariyadhamma (Dhammacariya,B.Sc MA. Ph.D) Member
7. Dr. Pannajota (Dhammacariya, MA. Ph.D)
(Dhammacariya, MA. Ph.D)
9. Dr. Kittibala (Dhammacariya, MA. Ph.D)
10. Dr. Kumara (Dhammacariya, MA. Ph.D)
11. Dr. Kevala (Dhammacariya, MA. Ph.D)
12. Dr. Sajjana (Dhammacariya, MA. Ph.D)
13. Dr. Aggadhamma (Dhammacariya, MA. Ph.D)
14. U. Sihanana (Dhammacariya, MA. Ph.DThesis)
15. U. Pannasiha (Dhammacariya, MA. Ph.DThesis)
16. U kesara (Dhammacariya, B.A)
17. U Sundara (Dhammacariya, M.A)
18. U Setthila (Dhammacariya, M.A)
19. U Pannobhasa (Dhammacariya, M.A)
20. U Sasana (Dhammacariya, M.A)
21. U Sagara (Dhammacariya, M.A)
22. U Kavidhaja (Dhammacariya, M.A)
23. U Nayaka (Dhammacariya, M.A)
3. Dr.Candasiri (Dhammacariya, MA. Ph.D)
4. Dr.Punnobhasa(Dhammacariya, B.Sc.MA. Ph.D)
5. Dr. Indak (Dhammacariya, MA. Ph.D)
Member
Member
Member
Member
Member
Member
Member
Member
Member
Member
Member
Member
Member
Member
Member
Member
Member
24. U Sucarita (Dhammacariya, M.A)
25. U Issariya (Diploma, B.A M.A)
26. U Dhammacara (Diploma, M.A)
27. U Indacariya (Dhammacariya, M.A)
28. U Pannasettha (Dhammacariya, M.A)
29. U Sutacara (Dhammacariya, M.A)
30. U Teja (Dhammacariya, M.A)
31. U Kundala (Dhammacariya, M.A)
32. U Ukkamsa (Dhammacariya, M.A)
33. U Khemacara (Dhammacariya, M.A)
2. Final Committee-The responsibility of this committee is
to cover all financial affairs included fund raising maintenance of
funds and balancing of records.
3. The Senate founded ten departments:
1. Department of Buddhism
2. Department of Religion
3. Department of History
4. Department of Pali and Literature
5. Department of English
6. Department of Meditation
7. Department of Philosophy
8. Department of Research
9. Department of Compilation
10. Department of Printing and Publications
The Department of Research and Compilation are the most
important for the Tipitaka Romanization project. Now for this
project three additional stages of an editorial board have been
systematically formed.
1. First Editorial Board is called Mulavisodhaka Board.
1. U kovida (Department of Compilation and Research)
2. U Panditadhazalarhkara (Department of Compilation and Research)
3.U Kumudalamkara (Department of Compilation and Research)
1. Second Editorial Board is called Pativisodhaka Board.
1. U kovida (Department of Compilation and Research)
2. U Panditadhazalamkara(Department of Compilation and Research)
3. U Kumudalaritkara (Department of Compilation and Research)
Member
Member
Member
Member
Member
Member
Member
Member
Member
Member
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The above three major teachings arc collcc
The Three Pilakas” . Thus, the Pita
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lively known as
kas have become our teacher, our mentor and the Lord
1
Buddha himself. In fact, they arc likened to the invis
lble presence ol our Lord Buddha. Therelore, those
who hold the Lord Buddha in high esteem need to be
well versed with the three Pi takas.
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Three months alter the Parinibbana (demise)
of the Buddha, the First Council was held in Rajugaha.
The convention was attended bv 500 supreme monks
who had attained Palisambhida. Ash in Malta Kassapa
was the leader. He expounded on three major points as
follows:
V
Those teachings (Dhamnta and Vinava)
that the Lord Buddha had not taught
should not be offered by monks.
Those teachings (Dhamma aid Vinava)
that the Lord Buddha had taught should
not be deleted, added nor edited bv
monks.
Those teachings (Dhamma and Vinava)
that the Lord Buddha had taught should
be followed by monks.
Thus, the knowledge, belief and practice that
strictly followed the Dhamma and Vinav a of the Lord
Buddha were known as Theravada, which means
school or teaching of the elders.
The Second Council was held in 100 B.E. in
Vcsali and was attended by seven hundred monks. The
leaders were Sabbakanti Thera and Yasa Thera.
The Third Council look place in 236 B.E. in
Palalipulla and was attended by one thousand monks.
The leader was Tissa Thera.
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The first, second and third conventions were
held in India and were attended by Indian monks only
who were all Arahats.
The Fourth convention was held in Sri-Lanka
in 540 B.E. and was attended by five hundred monks.
Dhammarakkhita was
between the previous conventions and this convention
that the monks had put the Tipitaka in writing on
Palm leaves.
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the leader. The difference
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In 2400 B.E the Fifth ceremony was held in
was attended by 2400 monks
was that
Sangayana for 2000 years between the
Fourth and Fifth Councils. During the Fifth conven
lion the three Pitakas were written on marble slabs. It
filled 729 marble slabs, each measuring six feet into
four feet.
Mandalay in Myanmar
and led by Jagara Thera. The outstanding fact
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there was no
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The Fourth Convention was conducted by
Sri-Lankan monks only, and the Fifth
conducted by Myanmar monks only. The Peculiar
feature of the Sixth Convention was unamously
participated by learned monks Irom live Theravada
countries and even from some Mahayana countries.
Most of the present day literature that attempts
to explain the Buddha’s teachings are merely the inter
pretation of various
secondary sources to the profound teaching. It is a
great loss for those who have not really tasted the
genuine the essence ot “ Authentic Teaching .
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Therefore, ihc Sitagu International Buddhist
Academy has made us effort to roman 1 sc and translate
the Authentic Three Pitakas ol the Sixth Convention
and disseminated them worldwide lor bcnclit ol those
who really want to know the essence of the Dhamma.
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Sabbadanam dhammadanam jinati.
May the knowledge, belief and practice of the truth
shine forth in c\crv comer of our world.
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Ashin Nanissara
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Mahadhammakathika bahujanahitadhara
Aggamahasaddhammajotikadhaja, Aggamahapandita
Chancellor
Sitagu International Buddhist Academy
Sagaing, Myanmar
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SAYAGYI UKOLAY
(Zeyar Maung)
V
r m
Date of birth
Place of birth
Parents
(1) Education
23-8- 1913
Sagaing
U Ba Kaung and Daw Tin
Early Years:
Attended Government High School, Saga¬
ing, and Intermediate college Mandalay and
University College, Rangoon (Yangon).
: B.Sc. Honours (Chemistry) 1934.
Graduation
(2) Post.graduation : State Scholar (1936 - 1942). London Uni¬
versity, M.Sc. (London). AIC. D.I.C (ii)
Cornell University and Columbia University
1950 - 1956 to study administration of Uni¬
versities and colleges.
: University college, Mandalay 1947 later..
Vice Chancellor, Mandalay University. Also
served at Information Dept, before He joined
Education dept, in 1947.
Post, feld
Literary Works : He started writing short articles and poems
in Magazines and Newspapers using the
pen names of “Myo Chit Maung, Thaikpan
Maung, Zayar Maung”. In 1945 he wrote a
short play called “The White Paper” a brief
history on politics. He also wrote an article
entitled “King Thibaw and New York Times
in 1965; and this book was reprinted for a
secondtime in 1990. Sayagyi was the recipi¬
ent of Sarpav Beikhman literary award for
three consecutive years, starting with the
first year of the inception of this translation
award.
Starting from the year 1963, Sayagyi began
writing articles books on religion. Thus, he
produced a book entitled “The Buddha's
Teaching compiling Sayagyi U Ba Khin's
lectures. This book was written Burmese.
He also translated into English, the Dhamma-
cakka-pavattana Sutta and Anattalakkhana
Sutta written by the Mahasi Sayadaw in Bur¬
mese. He also w'rote a book called “Guide
to Tipitaka”. This book was published by
the Burma Pitaka Association Rangoon, in
1986.
Finally, Sayagyi, in Collaboration with U Tin
Lwin, Retired professor of Paji, translated
into English the six volumes of “The Great
Cronicles of the Buddha" written by the Most
Venerable Mingun Sayadaw, Bhaddanta
Vicittasarabhivariisa. At the time he was also
giving lectures on Promotion and Propaga¬
tion of the Sasana, at the State Pariyatti
Buddhist University. In 1995 he received the
Pakokku U Ohn Pe literary award for life.
The Sayagyi expired on 15th june, 2003.
FOREWORD
It is with great pleasure that we now present to our
readers a translation of the Mahavagga, the second book from
Digha Nikaya, the collection of long Discourses of the Buddha.
There are ten suttas in this book. Of the ten, three suttas were
included in the “Ten Suttas from Digha Nikaya” published by
the Myanmar Pitaka Association in 1984. The present book
covers all the ten suttas from Mahavagga.
We sincerely hope that this book will be received with
warmth and pleasure, from all readers, at home and abroad.
(SANN LWIN)
Director-General
Department for the Promotion
and Propagation of the Sasana.
November, 2004
Dated
in
INTRODUCTION
Mahavagga of Digha Nikaya
Mahavagga is the second book from Digha Nikaya, the
Collection of Long Discourses of the Buddha. There are ten
discourses in this book (Vagga) they are, Mahapadana Sutta.
Mahanidana Sutta, Mahaparinibbana Sutta, Mahasudassana Sutta,
Janavasabha Sutta, Mahagovinda Sutta, Mahasamaya Sutta,
Sakkapanha Sutta, Mahasatipatthana Sutta and Payasi Sutta. Of
these ten suttas, Mahanidana Sutta, Mahaparinibbana Sutta and
Mahasatipatthana Sutta were included in the “Ten Suttas from
Digha Nikaya, the first book published by the Myanmar Pitaka
Association in 1984. The present book will cover all the ten
suttas from the Mahavagga including the above three.
(1) Mahapadana Sutta (Great Life-histories of the
Past Buddhas)
This discourse was given by the Buddha while residing at
the Jetavana monastery to a large number of bhikkhus, in
connexion with the knowledge of past existences,
Pubbenivasanana. On learning that the bhikkhus were keen to
hear about this knowledge of past existences from him, the
Bhagava delivered this discourse containing the great life-
histories of the past Buddhas, which he recollected with his
Supernormal Psychic Power.
The Bhagava first gave a brief account of the life-
histories of the Seven Buddhas that had arisen in the world at
various world-cycles. He vividly recollected and clearly pre¬
sented their names, the world-cycle in which they arose, their
lineage (Class and Clan), their life-span, the names of their
parents, the country in which they were bom, the Bodhi tree
where they attained enlighenment, their Chief disciples and the
number of assemblies of disciples held during thier life-time.
All these facts are given in the text. Only a few interesting and
significant facts will be mentioned here. First, concerning the
time of the appearance of the Buddhas, In the ninety-first
world-cycle counting back from the present one, the Buddha
Introduction
VI
VipassT arose in this world. Then, in the thirty-first world-
cycle, counting back from the present one, the Buddhas SikhI
and Vessabhu arose in this world. Finally, in the present Badda
world-cycle, the Buddhas Kakusandha, Konagamana, Kassapa
and Gotama Buddha arose one after the other at long intervals
of time. The difference in the length of their life-spans is also
interesting and significant. Since the Buddhas arose in the
world only at very long intervals at different periods of time,
their life-spans also varied. Thus, the life-span of VipassT was
eighty thousand years, that of SikhI was seventy thousand
years, that of Vessabhu was sixty thousand years, that of
Kassapa was forty thousand years, that of Konagamana was
thirty thousand years, that of Kakusandha was twenty thousand
years and that of Gotama Buddha was only up to a hundred
years, or a little more than a hundred years.
After giving a brief sketch of the life-histories of the past
Buddhas, the Bhagava left the assembly of the bhikkhus. Later
in the evening, there was a second meeting of the Bhagava
with the bhikkhus. There at that meeting, the Bhagava gave
a full account of the life of Buddha VipassT, starting from the
time of conception in his mother’s womb, his birth, the bodily
marks of a great man on him, his seeing the great omens (i.e,
an old man, a sick man, a dead man and, a recluse), the
renunciation of wordly life, to the time of attainment of
Enlightenment, setting the wheel of the Dhamma and deliver¬
ing discourses to human beings and to the brahmas in the
Brahma realms etc. Then, the Bhagava briefly related facts
about the remaining Buddhas, including himself, the Gotama
Buddha.
Thus, the Bhagava, with his knowledge of past existences
related all relevant facts about the past Buddhas. This sutta is
therefore a great life-history of the Buddhas (Buddha-padana);
as such it is also referred to as “sutta raja.’’
(2) Mahanidana Sutta
This discourse was given by the Bhagava, while he
staying at the market town of Kammasadhamma in the country
was
Introd uctioa
Vll
of Kuru. The subject of the discourse was the Doctrine of
Dependent Origination, Paticcasamuppada. The Bhagava deliv¬
ered this discourse in response to a statement made by the
Venerable Ananda. The Venerable Ananda had addressed the
Bhagava thus: “Venerable Sir, wonderful it is! Unprecedented
it is! This doctrine of Paticcasammuppada is not only deep and
profound, it also has the signs or symptoms of being deep and
profound. But to my mind it seems to be evident and fathom¬
able.” The Bhagava then told him not to say so and delivered
this discourse on Dependent Origination specifically to the
Ven. Ananda. The Bhagava said,” Ananda, because of lack of
proper understanding and penetrative comprehension of this
doctrine, the minds of these beings are in a state like that of
a snarled skein of yam, or that of a blighted, matted bird’s nest
or that of Munja grass or Pabbaja grass, and are unable to
escape from the miserable, ruinous realms of existence (apaya),
or to escape from the round of existences. (Samsara).
In this discourse the Bhagava expounded the Doctrine of
Paticcasamuppada in detail. He also explained to his audience
the deep and profound nature of the doctrine. This doctrine is
deep and profound in four ways or aspects. First, it is deep and
profound in its meaning (atthagambhira); the usage of Pali
language and the dhamma itself are deep and profound (dhamma
gambhira); Presentation of the doctrine is also profound
(desana gambhira); the facts laid down in the doctrine are deep
and profound, and should be known penetratingly and compre¬
hensively as they lead one to Nibbana (Pativedha gambhira).
The Doctrine of Dependent Origination
(Paticcasamuppada)
This doctrine is an analysis of the
ence, an exposition of causes of phenomena. Thus, it shows if
such and such a cause is present such and such an effect will
follow; if these causes are absent these effects will not arise.
It may also be noted that the cause of a particular phenomenon
or condition, is itself the effect of some other phenomenon or
condition. The well-known sequence of the doctrine usually
starts with ignorance thus: “Because of ignorance (avijja) of
nature of exist
Introduction
• • »
vin
the Four Ariya Truths, Volitional actions (Sarrtkhara) good or
bad, in deed, word and thought, were done by beings in the
past existences. Because of their actions, they become in the
present existence human beings, devas and brahmas (with
consciousness, vinnana, mind and body, namarupa, six sense-
bases, Sajayatana, contact of sense organs with sense objects,
phassa, sensation or feeling, vedana). And these, beings take
pleasure in, long for, crave for things or for existences itself
(tai)ha); they cling to them (upadana). Because of this craving
and clinging, they perform good or bad volitional actions again
in their present existence (Kammabhava). Because of these
actions they again will be reborn in the next existence (jati),
will undergo old age and death (jara-marana); thus suffering
the whole gamut of dukkha. In this sequence, past, present and
future existences are linked together by this doctrine, showing
how the round of existences goes on and how through severing
the cyclic chain, the round of existences can be escaped
from.
*>
The above sequence is as given in the Bodhi Sutta,
Udana Pali, Khuddaka Nikaya, in the form in which the
doctrine is discovered and contemplated by successive Bud¬
dhas. In the Mahanidana Sutta, the sequence starts with the
question” what is the cause of ageing and death.
The latter part of the discourse deals with views on Self,
ego, etc (atta) the practice of Insight Meditation (Vipassana),
and various stages of release (vimokkha) from moral defile¬
ments.
(3) Mahaparinibbana Sutta
Mahaparinibbana Sutta, the third in the Mahavagga of
Digha Nikaya, is strictly speaking, not just a discourse. In fact,
it is a narrative account of the last year in the life of the
Buddha, built around events leading to his realization of
1. Quotation from the article
Mahanidana Sutta” by U Myo Min in the book:
concepts and comment on Salient Points in each Sutta
book to “Ten Suttas from Digha Nikaya.”
comments on salient points in the
Three fundamental
a companion
Ia troducuon
Parinibbana. This Sutta is the longest discourse of the Digha
Nlkaya and is divided into six portions. In the text, there is a
detailed account of the last jouney of the Buddha, starting from
Rajagaha and ending in Kusinara, the place where he realized
Parinibbana. On the way, the Bhagava stopped at many places
and delivered discourses dealing with fundamental and impor¬
tant aspects of his teaching. Some examples of the Buddha’s
discourses are given below.
Some Important Discourses
(a) Discourse on Factors of Non-decline (Apariya-
haniyadhamma) of Kings and Princes
The Buddha delivered this discourse on the eve of his
last journey, while residing at Rajagaha. The sutta opens with
the Chief minister of Magadha, Brahman a Vassakara coming to
see the Bhagava and informing him about King Ajatasatthu’s
intention to attack and annihilate the Vajji Princes. By way of
answer, the Bhagava delivered the above discourse. The seven
factors of non-decline of kings and princes are based on
harmony and unity among them, their respect, esteem and
veneration towards their elders, towards their shrines, their
taking good care of the arahats and restraint from molesting
women and maidens. In conclusion, the Bhagava said, “Brahmin,
so long as these seven factors of non-decline endure among the
Vajji Princes and so long as the Vajji Princes observe and
apply these seven factors thoroughly, the furtherance of their
prosperity, their welfare, is to be expected, not its decline.”
By this, the chief minister of Magadha, understood that
there was no possibility of King Ajatasattu of Magadha, son of
Queen Vedehl, overcoming the Vajji Princes in battle. Then,
the minister and his party took leave of the Bhagava and left.
(b) Discourse on Factors of Non-decline of Bhikkhus
After the departure of the chief minister of Magadha and
his party, the Bhagava delivered the above discourse, “Factors
of Non-decline of Bhikkus” to the community of bhikkhus,
who were gathered in the assembly hall in Rajagaha. Here, the
Bhagava expounded six sets of seven factors of non-decline of
Introduction
M
bhikkhus. These factors are based on harmony and unity among
the community of bhikkhus, on abandonment of sensual plea¬
sures and sense desires, having conviction (saddha) in the
Buddha, Dhamma and Sairtgha, having a sense of shame and
sense of fear to do evil (hiri and ottapa); cultivation of
mindfulness, cultivation of perception of impermanence, suffer¬
ing and non-self, cultivation of perception of cessation (nirodha)
and cultivation of loving-kindness (metta). About these factors
also, the Bhagva said “so long as these factors endure and so
long as the bhikkhus observe and apply these factors thor¬
oughly, the furtherance of their (spiritual) progress is to be
expected, not its decline.
(c) Discourse on Morality, Concentration and Wisdom (Slla,
Samadhi, Panna)
This discourse was expounded while the Bhagava was
sojourning at the Gijjhakuta hill in Rajagaha. This discourse
was repeated by the Bhagava, at many places during his
historic journey to Kusinara. The gist of the discourse is as
follows: “Such is Slla, Morality, such is Samadhi, Concentra¬
tion; such is Panna, Wisdom, Samadhi when based upon Slla
is rich in result and of great effect. The mind when developed
through Panna is thoroughly liberated from the Asavas, viz.
Kamasava, Bhavasava and Avijjasava.”
(d) Exposition of the Four Ariya Truths
The exposition of the Four Ariya Truths was made by the
Bhagava during his stay at Koti Village. With reference to the
above, the Bhagava said to the bhikkhus: “Bhikkhus it is
through not having proper understanding and penetrative com¬
prehension of the Four Ariya Truths as they really are that I
as well as yourselves have had to go incessantly through this
long stretch (of Sarhsara, round of existences), that we have
had to go through one life after another continuously.
Later, the Bhagava said, “Bhikkhus, I have properly
understood and penetratingly comprehended the Four Ariya
Truths as they really are and the bhava tapha, craving for
Introduction
XI
existence, which is like a
existence, has been rooted out
rebirth.
(e) Exposition of the “Mirror of Wisdom” (Dhammadasa)
The exposition of the Mirror of Wisdom was made
the Bhagava during his stay at Natika village. The villagers
wanted to know the destinations of their departed ones and
came to ask the Bhagava. But, if the Bhagava were to be
approached every time a person dies, and asked about the
matter (i.e., destination or next existence of that person) it
would only be tiresome for him. So the Bhagava expounded
this discourse on ‘Mirror of Wisdom” i.e.. Mirror of
Insight
rope dragging one to renewed
Now, there will be no more
« ••
55
*
«
With this “Mirror of Wisdom” the ariya disciple will be
able to assess and say of himself that he has become a
Sotapanna, who is not liable to fall into realms of misery and
suffering, that he is assured of a good destination, and of
attaining (the three higher levels of Insight, culminating in)
Enlightenment
On being One’s Own Firm Support (Attadipadhamma)
This famous exhortation was given by the Bhagava while
he was spending his last residence period of the rains (Vassa)
at Veluva village near Vesali. By that time, the Bhagava was
quite ill. But the Bhagava warded off his illness by effort (of
vipassana bhavana and abided in the life-sustaining phala-
samapatti. The Bhagava’s illness subsided; he made the reso¬
lution that
illness which would result in death. He thereby postponed for
ten months the time of his final passing away (parinibbana).
During this period, the Bhagava made some memorable state¬
ments and important exhortations. Here are some examples:
(i) “Ananda, I have set forth the Teaching without any
destinction of inner or outer doctrine. The Tathagatas, Ananda,
in (the matter of their Teaching) do not hold any secret in the
closed fist of a teacher, (i.e., do not keep back anything).
(ii) Ananda, I am now frail, old, aged, far gone in years
would live for the next ten months free of severe
r
55
Introduction
Xll
and in the last stage of life. I have reached the eightieth year.
Just as, Ananda, a worn-out old cart is held together merely by
bindings and repairs, so the body of the Tathagata is held
merely by (the force of) Phala-Samapatti.”
(iii) ‘Therefore, Ananda let yourselves be your own firm
support, and let yourselves and not anyone or anything else, be
your refuge; let the Dhamma, the Teaching, be your own firm
support, and let the Dhamma, and not anything else, be your
refuge.”
The Bhagava has also shown how a bhikkhu disciple can
make himself his own firm support, how he can make the
Dhamma his own firm support and refuge. The way to do it
is to practice Steadfast Mindfulness., i.e to keep one’s mind
steadfastly on the body (Kaya), on sensation (Vedana), on
mind (Citta), and on the Dhamma with diligence, comprehen¬
sion and mindfulness.
(g) Thirty-seven Elements of the Perpetuation of the Teach¬
ing (Bodhipakkhiya Dhamma)
While the Bhagava was staying at the pinnacled hall of
Mahavana forest, all the bhikkhus staying in Vesali were
summoned to gather in the assembly hall. To this assembly of
bhikkhus the Bhagava said to this effect, “Bhikkhus, you
should thoroughly learn, pursue, cultivate and continually prac¬
tise the doctrine which I have perceived through Magga Insight
and which I have expounded to you. If you do so, the Teaching
will endure long and will remain established for a long time,
for the welfare and happiness of mankind, for the sake of the
world, for the benefit, well-being and happiness of devas and
men.”
The doctrines referred to here are, the four Methods of
Steadfast Mindfulness (SatipaUhana), the four Supreme Efforts
(Sammappadhana), the four Bases of Psychic Potency (Iddhipada),
the five Faculties (Indriya), the five Powers (Balas), the
Factors of Enlightenment (Bojjhanga), and the Ariya Path of
seven
Introduction
Xlll
Eight Constituents (Ariya Ajthahgika Magga).
(h) Discourse on four Great Authorities (Mahapadcsa)
The Bhagava delivered this discourse while he was stay¬
ing at the town of Bhoga. This was after the Bhagava’s
decision to give up life-sustaining mental process. Earlier
while at the Capala shrine the Bhagava had decided mindfully
and deliberately to give up the life-sustaining mental process
by not re-entering into phalasammapatti, after three mouths. In
this discourse, the Bhagava gave
authenticity of statements attributed to the Buddha. He told the
bhikkhus that such statements (words and phrases should not
be (immediately) received with approval nor should they be
(immediately) rejected with scorn. Without approval or rejec¬
tion, 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.
Last
directives for deciding the
ys of the Tathagata
Even on his death-bed, the Bhagava continued to give
instruction, answered questions and also received Subhadda, the
wandering ascetic to help him find a solution to a problem. To
Ananda, the Bhagava pointed out the four places arousing
apprehension of the nature of impermanence. The four are:
LumbinI, the place where the Tathagata was bom; Mahabodhi
the place where the Tathagata attained Supreme Enlightenment;
Migadayavana, the place where the Tathagata set the Wheel of
Truth (Dhamma) rolling (i.e, expounded the Dhammacakka-
pavattana discourse); and Kusinara, the place where the Tathagata
passed into the ultimate peace of Anupadisesa Nibbana, which
is the complete cessation of all the five khandhas.
The Bhagava also answered the question put up by the
Venerable Ananda; such question as how to conduct oneself
with regard to women; what should be done to the body (the
remains) of the Tathagata, etc.
Subhadda, the wandering ascetic while staying at Kusinara
• • • \ ■
heard that the parinibbana of Samana Gotama would take place
on that day in the last watch of the night and he felt that
Introduction
XIV
somehow, he must see the Bhagava to remove an uncertainty
regarding the true doctrine. The Bhagava discoursed to him on
the True Doctrine (Dhamma) containing the Ariya Path of
Eight Constituents. Subhadda was delighted and rejoiced at
what the Bhagava said. He took refuge in the Buddha, the
Dhamma and the Sarrtgha; he also asked to be admitted and
was admitted to the Order as a bhikkhu. This, indeed, is a
selfless and benevolent act on the part of the Bhagava.
Last Words of the Tathagata
On the eve of his passing away (parinibbana) the Bhagava
said to the Venerable Ananda: “Do not think, ‘The Doctrine is
bereft of the Teacher of the Doctrine; our Teacher is no more.’
Ananda, the Doctrine and Discipline I have taught and laid
down to all of you will be your Teacher when I am gone.”
The Bhagava also addressed the bhikkhus thus: “O Bhikkhus,
if any bhikkhu should happen to have any uncertainty or
perplexity regarding the Buddha, the Dhamma or the Sam-gha
or Magga or the Practice, then bhikkhus, ask (me) questions.
Do not let yourselves feel regret later with the thought that
even though our Teacher was (with us) in our very presence,
we were not able to ask him questions personally in return.
This invitation for questions was repeated three times but the
bhikkhus were silent.
After thus ascertaining that there was no uncertainty or
perplexity in the community of bhikkhus, regarding the Bud¬
dha, or the Dhamma, or the Sairtgha, or Magga, or the Practice,
the Bhagava spoke these famous last words. O Bhikkhus, I say
this now to you: “All conditioned and compounded things (Safi
-khara) have the nature of decay and disintegration. With
mindfulness endeavour diligently (to complete the task).”
The Passing Away (Parinibbana) of the Tathagata
Then, as the assembled bhikkhus, princes and the people
paid homage to him with deep reverence and veneration, the
Tathagata passed away, realizing Nibbana, Sakka, King of the
Introduction
XV
devas, the devas and the brahmas also came to pay homage to
the Tathagata. Afterwards there were the last rites; the body of
the Tathagata was treated in the same way as was done to the
remains of a Universal Monarch. Then, the relics were distrib¬
uted and relic-stupas were raised in reverence to the Tathagata.
Mahasudassana Sutta
This discourse was given to the Venerable Ananda
down on his death-bed in the Sal
the
Bhagava while he was lyi
Grove of the Malla Princes. Earlier, the Venerable Ananda has
I
implored the Bhagava not to realize Parinibbana in this insig
nificant, barren, provincial small town of Kusinara. The
stopped him and told the Venerable Ananda about the former
grandeur of Kusinara. Kusinara in olden times was known as
Kusavatl; it was the capital of Universal Monarchs. Of those
Universal Monarchs, Ki
standing. In the text, there is a long
treasures and of the life of King Sudassana. King Sudassana
ruled his country righteously and was loved and cherished
brahmins and householders alike. This king, by practising and
attaining the four jhanas and having cultivated the four sublime
states of mind (brahmavihara), and abandoned all attachments
was reborn in the Brahma realm after death.
Mahasudassana was the most out
«
At the end of the Sutta, the
h
va revealed that he
»
himself was King Mahasudassana. He told the Venerable Ananda
that he recollected having cast off the body in this place
(Kusinara) six times. In all those six times, it was as a
Universal Monarch, Righteous Ruler ruling by the principles of
righteousness, Ruler of the four island continents and endowed
with the Seven Treasures. This is the seventh (and last) casting
off of the
. After having said this the
va uttered the
0
following in conclusion.
All conditioned things (Sankhara), are indeed
impermanent, arising and decay being inherent in
them. Having come into existence, they decay.
Their (ultimate) cessation (i.e.. the realization of
Introduction
xvi
Nibbana) is blissful peace.
(5) Janavasabha Sutta
This discourse was given by the Bhagava, on his last
jounery, at the brick monastery in Natika village. The Vener¬
able Ananda wanted to know the destinies (places of rebirth)
of lay disciples who had died from the country of Magadha.
The Bhagava told the Venerable Ananda about the innumerable
number of persons who have died in Magadha getting to the
deva world by virtue of their faith and conviction in the
Buddha, the Dhamma and the Sarrigha. This information was
given to the Bhagava by Janavasabha Deva, who was formerly,
King Bimbisara. This deva also told the Bhagava about regular
assemblies of devas being held at Sudhamma hall in Tavatiiri
sa deva realm, where the Dhamma was taught by Sanapkumara
Brahma to the assembly of Tavatiirisa devas and the same
being taught by the deva king, Vessavai)a to his own assembly.
The dhamma taught there are, the Bases of Psychic Power
(Iddhividha) the Attainment of three opportunities (i.e. attain¬
ment of bliss of jhana, magga and phala); the four Methods of
Steadfast Mindfulness, and the seven Associates of Concentra¬
tion viz. Right View, Right Thinking, Right Speech, Right
Action, Right Livelihood, Right Effort and Right Mindfulness.
(6) Mahagovinda Sutta
This discourse was given by the Bhagava at Gijjhakutta
hill in Rajagaha. While the Bhagava was residing at Gijjhakutta
hill, Pancasikha, a gandhabba deva came to see the Bhagava
and reported to him about the deva assembly where Sanah
kumara Brahma taught the dhamma as shown by Mahagovinda,
the Bodhisatta. The Buddha pointed out to him that Mahagovinda
was none other than himself. He also pointed out that the
dhamma he taught his disciples then as a Bodhisatta could only
lead them to companionship with the Brahma in the Brahma
realm. He also said that, now as he has attained enlightenment,
the dhamma taught by him as the perfectly Self-enlightened
Buddha is conducive to disgust with the five khandhas, to
abandonment of attachment, to cessation of dukkha, to calm¬
ness due to extinction of defilements, to attainment of the four
Introduction
XVIII
Sakka attained the clear and undefiled Eye of Dhamma (Dhamma
Cakkhu) which perceives whatever has the nature of arising,
has the nature of cessation. In the other eighty-thousand devas
also, the Dhamma Cakkhu arose.
(9) MahasatipaUhana Sutta
This discourse was delivered by the Bhagava while he
was staying at the market town called Kammasadhamma in
Kuru country. It is one of the most important discourses on
doctrine and practice of the dhamma. The discourse opens and
also ends up with the following passage: “Bhikkhus, this is the
one and only way for the purification (of the minds) of beings,
for overcoming sorrow and lamentation, for the complete
destruction of (physical) pain and (mental) distress, for attain¬
ment of the noble (ariya) Magga, and for the realization of
Nibbana. That (only way) is the practice of the four Methods
of Steadfast Mindfulness, Satipatthana.” This briefly states the
advantages or benefits to be gained from the practice of
mindfulness meditation.
The four Methods of Steadfast Mindfulness are keeping
one’s mind steadfastly on the body (Kaya), on sensation
(Vedana), on the mind (Citta), and on the dhamma. There are
fourteen ways of contemplating the body, nine ways of contem¬
plating sensation, sixteen ways of contemplating the mind and
five ways of contemplating the dhamma. The discourse ends
with a definite assurance of beneficial results; Arahatship in
the very existence or if there yet be any trace of clinging left,
the state of an anagaml within seven years, seven months or
seven days.
(10) Payasi Sutta
This discourse was given by the Venerable Kumara Kassapa,
a disciple of the Buddha at Setabya town in the country of the
Kosalans to Payasi, Governor of Setabya town. Governor Payasi
held the view that “there is no other world, that there is no
rebirth of beings after death, that there is no fruit or resultant
Introduction
XIX
of good or bad deeds.” The Venerable Kumara Kassapa made
him see that his view was quite wrong and showed him the
Right Path, illustrating his teaching with numerous similes or
examples. His first example to illustrate the existence of other
worlds was the example of the moon and the sun. His next
example was that of a thief; this example was given to
illustrate that there is fruition and resultant of good and bad
deeds. That man was severely punished, for offences and
crimes committed by him. Other examples given included a
man in an excreta pit, a man bom blind, a pregnant BrahminI
woman, a red-hot ball of iron, a dream, etc. All these examples
were given with a view to correcting the wrong view of
Governor Payasi. Eventually, Payasi gained the Right View
(Samma Ditthi) and took refuge in the Buddha, the Dhamma
and the Samgha.
Then, the Venerable Kumara Kassapa made an exposition
on suffering, where he dealt with offerings in which oxen,
goats, pigs and fowls were slain. Such practice is that of the
holders of Wrong view and not of holders of Right view. In
conclusion, the Venerable Kumara Kassapa pointed out the
right way to make offerings. The right way to make offerings
is as follows: “Give offerings with due respect, give with your
own hands; give with enthusiasm, do not give as if discarding
them.” Only such offerings are of great benefit and of great
ad v antage.
Thus, the Buddha has taught the Dhamma in various
ways for the welfare and benefit of all beings, especially of
mankind, and for the perpetuation of his Teaching. He has
taught the Dhamma even with his last breath from his death¬
bed. It is our duty to follow his instructions closely and
respectfully and to be always mindful of these last words of
the Buddha.
All conditioned and compounded things (Sahkhara)
have the nature of decay and disintegration”. With
mindfulness endeavour diligently (to complete the
task)
44
tJ
May the Buddha’s Teaching
Shine forth like the radiant Sun.
The Editorial Committee
Department for the Promotion and
Propagation of the Sasana,
Ministry of Religious Affairs,
Yangon, Myanmar.
Dated 1*' Sept, 2001.
Department for the Promotion and Propagation
of the Sasana
EDITORIAL COMMITTEE
Daw Mya Tin, M.A.
Chairperson
Mahasaddhammajotikadhaja,
of Geography
Education
Former Head
Department,Institute of
(Retd.)
U Aye Naing, B.A.,
Dhmmacariya, Mahasaddhamma
jotikadhaja, Assistant Director,
Department of Religious
Affairs
Doctrinal Consultants
(Retd.)
U Maung Maung Lay, B.A.,
R.L., Dhmmacariya; Siromani
(Pahtamagyaw) Assistant Director
(Retd), General Administration
Department; Additional Patron,
State Pariyatti Sasana Universities
U Thein Aung, M.A.,
Dip. in Sanskrit, Sasanadhaja
dhammacariya and Pariyatti
Sasanahitadhammacariya (Mdy);
Deputy Director, Department of
Religious Affairs (Retd.)
U Tin U, B.A., B.L., Mahasad¬
dhammajotikadhaja
Members
U Myint Maung, B.A.
(Hons.), M.A., Head of Depart
ment (Admin), Yangon
Unversity of Education (Retd.)
Daw Mya San Aye, M.B.,B.S. (Ygn)
F.R.C.O.G (U.K)
U Nyunt Thaung, B.A.,
Staff Officer, D.P.P.S. (Retd.)
U Khin Aung, B.A.
(English), Staff Officer, D.P.P.S.
(Retd.)
xxi
CONTENTS
MAHAVAGGA OF
A NIKAYA
I. MAHAPADANA SUTTA
(Discourse Containing the Great Life History)
1. Discussion on Knowledge of Past Existences
2. The Natural Law Relating to a Future Buddha
13
4. The Naming of Vipassi
10. Admission of a great number of people
into the Order in Immitation...
11. The Contemplation of the Future Buddha
Chapter III
12. Supplication by a Brahma
• • •
into the Order
15. The Attainment of the Truth by
the First-group of Bhikkhus
Cod ten ts
XXIV
P
16. Permission to Go Forth to Expound
the Doctrine.
17. Revealing by Devas
49
• • •
• it
• « •
53
• • ♦
• * »
II. mahAnidana sutta
(Great Discourse on Causal Factors)
59
« • «
61
1. Paticca-Samuppada
Doctrine of Dependent Origination
2. Definition of Atta
3. Non-Definition of Atta
4. Consideration of Atta
5. The Seven Areas of Consciousness ...
6. Eight Stages of Release
• ♦ •
i « •
75
77
78
82
84
• i •
hi. mahAparinibbAna sutta
(Discourse on the Great Event of the Passing
Away of the Buddha)
Chapter 1
87
• • •
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
90
• • ♦
« • •
93
# • •
94
95
• • •
96
• • «
• « •
* • •
Contents
XXV
6.A Fifth Set of Seven Factors of
Non-Decline
97
Page
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
98
m • ♦
100
• ♦ •
103
* • *
05
« « «
06
Chapter II
12. The Four Noble Truths
13. Those who will reach the Higher Levels of Magga
Insight without the Possibility of Returning ...
14. Exposition of the ‘Mirror of Wisdom’
15. Ambapall, the Courtesan
16. Spending the Vassa at Veluva Village
109
• » ft
11
4
118
• « «
• I i
121
* • 4
Chapter III
17. Spoken Signs and Intimations
18. Mara’s Request
19. Renunciation of the Life-Sustaining Mental Process
20. Causes of Earthquakes
21. Eight Categories of Assemblies
22. Eight ways of Mastery
23. Eight Stages of Release
24. The Venerable Ananda’s Appeal
124
• • *
26
« • •
* « •
• • •
130
130
132
134
» • •
136
• • •
140
Chapter IV
25. Looking Back like a Noble Tusker...
26. Discourse on Four Great Authorities
27. Account Concerning Cunda, the Goldsmith’s Son
147
149
• • •
153
Contents
XXVI
55
28. Having Drinking Water Brought
29. Account Concerning Pukkusa the Malla Prince
57
Page
Chapter V
63
30. The Twin Sal Trees
31. Upavapa the Bhikkhu Elder
32. Four Places Arousing Apprehension of the
Nature of Impermanence
33. The Venerable Ananda’ Questions
34. Persons Worthy of a Stupa
35. The Venerable Ananda
36. Four Marvellous Qualities of Ananda
37. Former Grandeur of Kusinara
38. Homage by the Malla Princess
39. Subhadda the Wandering Ascetic
• t
65
66
♦ ♦ •
6
!
• • •
69
• • •
70
72
43
75
• • •
76
Chapter VI
40. Last Words of the Tathagata
41. The Buddha’s Parinibbana
42. Last Rites for the Remains of the Buddha
43. The Venerable Mahakassapa
44. Distribution of the Relics
45. Raising the Relic-Stupas in Reverence
46. Verses
0
2
6
a
9
9
* • •
♦ • •
93
94
IV. MAHA SUDASSANA SUTTA
(Discourse on Mahasudassana)
197
• • •
1. The Capital City of Kusavati
2. The Wheel Treasure
3. The Elephant Treasure
4. The Horse Treasure
199
• « •
20
• • •
• • •
203
« * «
• t •
203
# ♦ •
• • «
Contents
XXV11
5. The Gem Treasure
6. The Queen Treasure
7. The Rich Man Treasure
204
• i «
• i »
204
205
• ♦
ill
Page
8. The Eldest Son Treasure
9. Possession of Four Powers
10. Dhamma Palace and Dhamma Lake...
11. Attainment of Jhanas
12. Eighty-four Thousand Cities and Others
13. Queen Subhadda’s Approach for Audience
14. Rebirth in the Realm of the Brahmas
205
« • •
• • «
206
• • *
207
213
• • *
214
216
222
V. JANAVASABHA SUTTA
(Discourse on Janavasabha)
1. Answering the Questions of Natika Villagers, etc.
2. The Venerable Ananda’s Indirect (hinting) Speech
3. (Discourse on) The Devas Janavasabha
4. Assembly of Devas
5. The Sanankumara Brahma
6. Cultivating of the Bases of Psychic Power ...
7. Attainment of Three Opportunities ...
8. The Four Methods of Steadfast Mindfulness
9. The Seven Associates of Concentration
227
• • «
• • •
229
23
236
238
• • •
240
• « •
243
244
246
247
♦ *
VI. MAHA GOVINDA SUTTA
(Discourse on Maha Govinda)
251
9 9 •
* • 9
Chapter I
253
1. Assembly of Devas
2. Eight Immutable True Qualities
3. The Sanarikumara Brahma ...
• • «
254
25
ltj
Contents
xxvni
260
4. The Eight Immutable True Qualities
5. An Account of the Brahmin Govinda
6. An Account of Maha Govinda
7. Sharing out the Kingship ...
» • •
263
263
• ♦ •
264
l * •
Chapter 11
267
8. The Spreading Forth of Fame
9. Discussion with a Brahma ...
10. Informing King Rei)u
11. Informing the Six Rulers
12. Informing the Wealthy Brahmin
13. Informing the Wives
14. The Brahmin Maha Govinda becomes an ascetic
270
272
273
# I •
276
277
278
VII. MAHASAMAYA SUTTA
(Discourse on the Great Assemblage)
1. The Assembly of Devas
VIII. SAKKA PAN HA SUTTA
(Discourse on Sakka’s Questions)
2
* * «
284
293
• • *
♦ • *
1. Verses sung by Pancasikha...
2. The Approach of Sakka
3. The Story of Deva Gopaka
4. Contemplation of Sensation
5. Observance of Restraint According
to the Fundamental Precepts for Bhikkhus
6. Restraint in Sense-faculties (IndriyasanWara) ...
7. Happiness Experienced Previously ...
IX. MAHASATIPATTHANA SUTTA
296
» « •
• • *
299
• • ft
ft • ft
30
• • •
306
• • •
> « i
309
3
315
• • »
Contents
XXIX
(Great Discourse on Steadfast Mindfulness)
1. Summary
2. Perception of the True Nature of the Body:
(i ) Section on Breathing ...
(ii) Section on Body Movement and Posture
(iii) Section on Clear Comprehension
319
321
• i 9
322
« ♦ #
• I •
324
325
• ♦ •
g (
(iv) Section on Consideration of Repulsiveness
(v) Section on Consideration of the
Primary Elements
(vi) Section on Nine Kinds of Corpses
3. Perception of the True Nature of Sensation ...
4. Perception of the True Nature of Mind
5. Perception of the True Nature of Dhamma ...
(i) Section on the Hindrances
(ii) Section on the Five Khandhas...
(iii) Section on the Twelve Sense-Bases
(iv) Section on Bojjhariga
(v) Section on the Four Noble Truths
6. Exposition of the Noble Truth Nature of Dukkha
7. Exposition of the Noble Truth of the Origin
of Dukkha
8. Exposition of the Noble Truth of Cesssation
of Dukkha
9. Exposition of the Noble Truth of Path
leading to the Cessation of Dukkha...
326
327
• • •
32
330
331
334
334
336
337
340
9 9 9
343
343
346
9 9 9
349
9 9 9
351
X. PAYASI SUTTA
(Discourse on Payasi)
1. The Story of Governor Payasi
2. The Natthika Vada (The Belief that
there is no fruit orResult of good or bad actions)
355
9 9 9
357
# » •
359
359
361
367
ile of the Pregnant Woman
370
372
of the Red.Hot Ball of Iron
373
375
377
379
le of one who carries away Excrements
383
4. Exposition on Sacrificial Offering
5. The Story of Young Uttara
6. The Story of the Payasi Deva
393
Mahfi Vagga
4
there arose among us a religious talk relating to the knowledge
of past existences. We were saying, ‘Thus is the knowledge of
past existences. Thus is the knowledge of past existences.’ This
was the subject of our unfinished interval conversation when
the Bhagava came.
3. “Bhikkhus, do you wish to hear a religious talk relating
to the knowledge of Past Existences?
“Now is the time, for the Bhagava, now is the time for
the Sugata, to give us a religions talk on the knowledge of past
existences. Should the Bhagava give the discourse on the
knowledge of past existences, we, bhikkhus would listen well to
it and bear it in mind.
“Then bhikkhus. listen and attend well, 1 shall speak.
“Very well. Venerable Sir,” the bhikkhus responded.
And the Bhagava said these words.
4. Bhikkhus, in the ninety-first world cycle (counting back)
from the present one, there arose in the world VipassI, the
Exalted One, the Homage-Worthy; the Perfectly Self-Enlight¬
ened. Bhikkhus, in the thirty-first world cycle (counting back)
from the present one, there arose in the world Sikh!, the Exalted
One, the Homage-Worthy, the Perfectly Self-Enlightened. Bhikkhus,
in that same world-cycle, there arose in the world Vessabhu, the
Exalted One, the Homage-Worthy, the Perfectly Self-Enlight¬
ened. Bhikkhus, in this present Badda (auspicious, fortunate)
world-cycle, these arose in the world Kakusandha, the Exalted
One, the Homage-Worthy, the Perfectly Self-Enlightened. Bhikkhus,
in this present Badda (auspicious, fortunate) world-cycle, there
arose in the world Konagamana. the Exalted One, the Homage-
Worthy, the Perfectly Self-Enlightened. Bhikkhu, in this present
Badda (auspicious, fortunate) world-cycle there arose in the
world Kassapa, the Exalted One, the Homage-Worthy, the
Perfectly Self-Enlightened. Bhikkhus, in this Badda world-cycle,
now I, the Homage-Worthy, the Perfectly Self-Enlightened,
have arisen in the world.
5. Bhikkhus, VipassI, the Exalted One, the Homage-Wor¬
thy, the Perfectly Self-Enlightened, was by birth of ruling class
and was brought up in the ruling class. Bhikkhus, SikkhI, the
Exalted One, the Homage-Worthy, the Perfectly Self-Enlight-
MahS Vagga
scant, brief and fleeting. The longest living in this
or a little more than a
span of life is
epoch lives only up to a hundred years
hundred.
8. Bhikkhus, Vipassi, the Exalted One, the Homage-Wor¬
thy, the Perfectly Self-Enlightened, attained Enlightenment at the
foot of the Pa|ali tree. 1 2 3 Bhikkhus, SikhI, the Exalted One, the
Homage-Worthy, the Perfectly Self-Enlightened, attained Enlight¬
enment at the foot of the Pundarika tree,
the Exalted One, the Homage-Worthy, the Perfectly Self-Enlight
ened, attained Enlightenment at the foot of the Sirisa tree.
Bhikkhus, Konagamana, the Exalted One, the Homage Worthy
the Perfectly Self-Enlightend, attained Enlightenment at the foot
of the Udunbara tree. 4 Bhikkhus, Kassapa, the Exalted One, the
Homage-Worthy, the Perfectly Self-Enlightened, attained Enlight¬
enment at the foot of the Nigrodha tree. 5 6 Bhikkhus, now I, the
Homage-Worthy, the Perfectly Self-Enlightened, attained Enlight¬
enment at the foot of the Assatha tree.
9. Bhikkhus, the august pair of Chief Disciples of Vipassi,
the Exalted One, the Homage-Worthy, the Perfectly Self-Enlight¬
ened, were named Khanda and Tissa. Bhikkhus, the august pairs
of Chief Disciples of SikhT, the Exalted One, the Homage-
Worthy, the Perfectly Self-Enlightened, were named Abhibhu
and Sambhava-Bhikkhus, the august pair of Chief Disciples of
Vessabhu, the Exalted One, the Homage-Worthy, the Perfectly
Self-Enlightened, were named Sona and Uttara. Bhikkhus, the
august pair of Chief Disciples of Kakusandha, the Exalted One,
the Homage-Worthy, the Perfectly Self-Enlightedned, were named
Vidhura and SanjTva. Bhikkhus, the august pair of Chief Disci¬
ples of Konagamana, the Exalted One, the Homage-worthy, the
Perfectly Self-Enlightened, were named Bhiyyosa and Uttara.
Bhikkhus, the august pair of Chief Disciples of Kassapa. the
Exalted One, the Homage-Worthy, the Perfectly Self-Enlight-
Bhikkhus, Vessabhu
3
1. ‘The Patali tree ; “the trumpet-flower tree. Bignonia Suaverlens.”
(P.T.S Diet)
2. Pundarika: “The Burmese rendering has ‘white mango tree'.
3. Sirisa: the “Acacia Sirissa”. (P.T.S. Dist) Kokko in India and Burma.
4. Udumbara Tree; The glomerous fig tree, ‘ficus glomcrata’
5. Nigrodha Tree: The bayan tree. ‘Ficus India’ (P.T.S)
6. Assattha Tree: The Bo tree; ‘Ficus Rcligiasa’
Mahapadana Sutta
7
ened, were named Tissa and Bharadvaja. Bhikkhus
now my
august pair of Chief Disciples are Sariputta and Moggallana.
10.Bhikkhus, in the lifetime of Vipassi, the Exalted One
the Homage-Worthy, the Perfectly Self-Enlightened, there were
three occasions on which assemblies of the Disciples were held.
were present. On another occasion, a hundred thousand disciples
were present. On yet another occasion, eighty thousand disciples
were present. Bhikkhus, on all these three occasions, the disciples
present and participating in the assemblies were all Arahats
Bhikkhus, in the lifetime of Sikh!, the Exalted One, the
Homage-Worthy, the Perfectly Self-Enlightened, there were three
held. On
on which assemblies of the disciples were
occasions
a hundred thousand disciples were
present. On
one occasion
another occasion
yet another occasion, seventy thousand disciples were present.
On all these three occasions, the disciples present and participating
in the assemblies were all Arahats.
*
thousand disci
were present. On
1
Bhikkhus, in the lifetime of Vessabhu, the Exalted One
the Homage-Worthy, the Perfectly Self-Enlightened, there were
three occasion on which
one occasion, eighty thousand disciples were present. On another
occasion, seventy thousand disciples were present. On yet another
occasion, sixty thousand disciples were present. On all these
three occasions, the disciples present and participating in the
assemblies were all Arahats.
Bhikkhus, in the lifetime of Kakusandha, the Exalted
One, the Homage-Worthy, the Perfectly Self-Enlightened, the
assembly of the disciples was held only once. Forty thousand
*
assemblies of disciples were held. On
disciples were present on this occasion.
The disciples present
and participating in the assembly were all Arahats.
Bhikkhus, in the lifetime of the Konagamana, the Exalted
One, the Homage-Worthy, the Perfectly Self-Enlightened, the
assembly of the disciples was held only once. Thirty thousand
disciples were present on this occasion. The disciples present
Arahat, One who has realized nibbana with the fourth and final supra
mundane Insight (arahatta magga nana) and has therefore
accordingly no longer subject to rebirth.
I
craving (tanha) and is
MahS Vagga
and participating in this assembly were all Arahats.
Bhikkhus, in the lifetime of Kassapa, the Exalted One,
the Homage-Worthy, the Perfectly Self-Enlightened, the assembly
of the disciples was held only once. Twenty thousand disciples
were present on this occasion. The disciples present and
participating in this assembly were all Arahats.
Bhikkhus, now in my lifetime, the assembly of the
disciples has been held only once. One thousand two hundred
and fifty disciples were present in this assembly. The disciples
present and participating in this assembly were all Arahats.
11. Bhikkhus, the Attendant Bhikkhu called Asoka was the
excellent Attendent of Vipassi, the Exalted One, the Homage-
Worthy, the Perfectly Self-Enlightened.
Bhikkhus, the Attendant Bhikkhu called Khamankara
was the excellent Attendant of SikhI, the Exalted One, the
Homage-Worthy, the Perfectly Self-Enlightened.
Bhikkhus, the Attendant Bhikkhu called Upasanta was
the excellent Attendant of Vessabhu, the Exalted One. the
Homage-Worthy, the Perfectly Self-Enlightened.
Bhikkhus, the Attendant Bhikkhu called Buddhija was
the excellent Attendant of Kakusandha, the Exalted One, the
Homage-Worthy, the Perfectly Self-Enlightened.
Bhikkhus, the Attendant Bhikkhu called Sotthija was the
excellent Attendant of Konagatnana, the Exalted One, the Homage-
Worthy, the Perfectly Self-Enlightened.
Bhikkhus, the Attendant Bhikkhu called Sabbamitta was
the excellent Attendant of Kassapa, the Exalted One, the Homage-
Worthy, the Perfectly Self-Enlightened.
Now, Bhikkhus, the Attendant Bhikkhu called Ananda is
my excellent Attendant.
12. Bhikkhus, the father of Vipassi, the Exalted One, the
Homage-Worthy, the Perfectly Self-Enlightened, was King
Bandhuma. His natural mother was Queen BandumatT. The
capital where King Bandhuma resided was the city of Bandumati.
Bhikkhus, the father of SikhT, the Exalted One, the
Homage-Worthy, the Perfectly Self-Enlightened, was King Aruna.
His natural mother was Queen PabhavatT. The capital where
King Aruna resided was the city of ArunavatT.
MahS Vagga
10
the Emancipation from defilement of those preceding Buddhas .
“Friends what do you think? Has the principle of truth
been clearly discerned by the Tathagata so that by his discern¬
ment of it he can recollect the facts relating to the Buddhas of
the past, who had realized the complete Nibbana, who had done
away with the factors that prolong San’isara, who had cut off the
course of re-birth, who had ended the round of existences, and
who had overcome all the ills of existences? And he can
recollect the facts about these Buddhas by brirth, by name, by
clan, by their life-span, by the pairs of their excellent Disciples,
by Assemblies of their disciples, saying, “Such was the birth,
such was the name, such was the clan, such was the Morality,
such was the Concentration, such was the Insight Wisdom, such
was the mode of living, such was the Emancipation from
difilements of those preceding Buddhas?
Or have the devas revealed this matter to the Tathagata
so that thereby he can recollect the facts relating to the
Buddhas of the past, who had realized complete Nibbana, who
had done away with the factors that prolong Sanisara and, who
had cut off the cause of re-birth, who had ended the round of
existences, and who had overcome all the ills of existences; and
he can recall the facts about these Buddhas by birth, by name,
by clan, by their life-span, by the pairs of their excellent
Disciples, by assemblies of their disciples, saying, ‘Such was
the birth, such was the name, such was the clan, such was the
Morality, such was the Concentration, such was the Insight
Wisdom, such was the mode of living, such was the Emancipation
from defilements of those preceeding Buddhas.
l4.The bhikkhus were thus discussing the matter when the
Bhagava, having got up in the evening from where he had
retired for meditation, approached the Kareri-tree open pavalion,
seated himself on the seat prepared for him, and addressed the
bhikkhus:
in what topic have you been engaged now,
in this gathering? What was the subject of your unfinished
interval conversation before my arrival? When thus asked, the
bhikkhus replied to the Tathagata as follows:
‘Venerable Sir, soon after the Bhagava left, there arose
Bh kkhus
Mahapadana Sutta
11
the interval conversation among us:
Friends, wonderful and unprecedented is the great
supernormal power and psychic potency of the Tathagata. Due
great power, the Tathagata can recollect the facts
relating to the Buddhas of the past, who had realized the
complete Nibbana, who had done away with the factors that
prolong Sarhsara and who had cut off the cause of rebirth, who
had ended the round of existences, and who had overcome all
the ills of existences. He can recall the facts about these
indeed, to this
Buddhas by birth, by name, by clan, by their life-span, by the
pairs of excellent Disciples, by assemblies of their disciples
saying: ‘Such was the birth, such was the name, such was the
clan, such was
the Morality, such
was the Concentration, such
was the Emancipation from defilements of those preceding
Buddhas.
Friends, what do you think? Has this principle of
truth been clearly discerned by the Tathagata himself so that by
his discernment of it he can recollect the Buddhas of the past
who had realized the complete Nibbana, who had done away
with the factors that prolong Sarhsara, and who had cut off the
cause of rebirths, who had ended the round of existences, and
who had overcome all the ills of existences, and he can
recollect the facts about these Buddhas by birth, by name, by
clan, by their life-span, by the pairs of their excellent Disciples
by the assemblies of their disciples, saying: ‘Such was the
birth, such was the name, such was the clan, such was the
Morality, such was the Concentration, such was the Insight-
Wisdom, such was the mode of living, such was the Emancipation
from defilements of those preceding Buddhas?
Venerable Sir, this is the topic of our unfinished interval
conversation, before the arrival of the Bhagava.
9 44
9
9 9
44
9 9
15.Bhikkhus, it is through his clear discernment of princi¬
ples of the Truth that the Tathagata is able to recollect the facts
relating to the Buddhas of the past, who had realized the
complete Nibbana, who had done away with the factors that
prolong Samsara, and who had cut off the cause of rebirth, who
had ended the round of existences, and who had overcome all
the ills of existences. He is able to recall the facts about these
Buddhas by birth, by name, by clan, by their life-span, by the
Maha Vagga
12
pairs of excellent disciples, by assemblies of their disciples
saying:
clan, such was the Morality, such was the Concentration, such
the Insight Wisdom, such was the mode of living, such
the Emancipation from defilements of those preceding
Such was the birth, such was the name, such was the
was
was
Buddhas.
Devas also have revealed these matters to him whereby
the Tathagata is able to recollect the Buddhas of the past who
had realized the complete Nibbana, who had done away with
the factors that prolong Sarrtsara, and who had cut off the
cause of rebirth, who had ended the round of existences, and
who had overcome all the ills of existences; and he is able to
recall the facts about these Buddhas by birth, by name, by clan,
by their life-span, by the pairs of their excellent Disciples, by
assemblies of their disciples, saying: ‘Such was the birth, such
was the name, such was the clan, such was the Morality, such
was the Concentration, such was the Insight Wisdom, such was
the mode of living, such was the Emancipation from defilements
of those preceding Buddhas.’
Then the Bhagava asked, “O Bhikkhus, do you wish to
hear a more extensive discourse on the knowledge of Past
Existences?
And the bhikkhus replied
Bhagava, now is the time for the Sugata, to give us
extensive religious talk on the Knowledge of Past Existences.
We, the bhikkhus, would listen well and bear it in mind.
Then, Bhikkhus, listen and attend well; I shall speak.
Very well. Venerable Sir, the bhikkhus responded, and
the Bhagava said these words:
16.Bhikkhus, in the ninenty-first world-cycle (counting back)
from the present one, there arose in the world Vipassi, the
Exalted One, the Homage-Worthy, the Perfectly Self-Enlightened.
Bhikkhus, Vipassi, the Exalted One, the Homage Worthy, the
Perfectly Self-Enlightened, was by birth of the noble class. O
Bhikkhus, the Vipassi, the Exalted One, the Homage-Worthy,
the Perfectly Self-Enlightened, was of the Kondanna clan. Bhikkhus,
the life-span of Vipassi, the Exalted One, the Homage-Worthy,
the Perfectly Self-Enlightened, was eighty thousand years. Bhikkhus,
Now is the time, for the
a more
11
14
Mahfi Vagga
great voids between world, abysses of space, supportless, dark,
pitchdark, where even the powerful and majestic sun and moon
cannot spread their light. And the beings in these Lokantarika
purgatories then see fellow-beings in the same plight, exclaiming
discovering that there are also other beings suffering in the
same purgatory. Ten thousand universes tremble, quake and
shake violently. An immeasurable great effulgence of light, sur¬
passing the radiant-power of the devas, also appear in the world.
This is one of the Natural laws relating to a Future Buddha. (2)
19. Bhikkhus, the following is the natural law relating to a
Future Buddha. When a Future Buddha has been conceived in
his mother’s womb, four devas come and keep guard in the four
quarters so that none, whether human or non-human, may harm
the Future Buddha or his mother. This is one of the natural laws
relating to a Future Buddha.(3)
20. Bhikkhus, the following is the natural law relating to a
Future Buddha. When a Future Buddha has been conceived in
his mother’s womb, the mother remains virtuous in accordance
with her nature. She refrains from taking life. She refrains from
taking what is not given, she refrains from unchastity, she
refrains from speaking any falsehood, and she refrains from
taking intoxicating drinks and liquor which cause heedlessness.
This is one of the natural laws relating to a Future Buddha.(4)
21. Bhikkhus, the following is a natural law relating to a
Future Buddha. When a Future Buddha has been conceived in
his mother’s womb, no sensual thought towards any man spring
up in the mind of the mother of the Future Buddha, and no man
can approach her with sensual thought. This is one of the natural
laws to a Future Buddha. (5)
22. Bhikkhus, the following is a natural law relating to a
Future Buddha. When a Future Buddha has been conceived in
his mother's womb, his mother gains five kinds of sensuous
pleasure 1 abundantly. She can enjoy fully these pleasures. This is
one of the natural laws relating to a Future Buddha.(6)
23. Bhikkhus, the following is a natural law relating to a
Future Buddha. When a Future Buddha has been conceived in
his mother’s womb, the mother suffers from no ailment. She
14
on
1. the five kinds of sensuous pleasure: the
smelling, tasting and tactile feeling (i.e touching).
senses of seeing, hearing
Mahapadana Sutta
15
feels well and at ease. Her body does not experience any
exhaustion. Within her womb she can clearly see the embryo
Buddha (Bodhisatta), complete with all the limbs and the sense-
organs.
Bhikkhus, just as if there were a Vejuriya gem, brilliant,
genuine, eight-faceted, well cut, crystal-clear, transparent, not
translucent, and complete with all good characteristics. And
threaded with dark-blue or yellow, or red, or white, or light-
yellow string. If a man of good eye-sight, placing it on his
palm, might to reflect thus: “This gem is brilliant, genuine,
eight-facted, well cut, crystal clear, transparent, not translucent
and complete with all good characteristics, and it is threaded
with a dark-blue or yellow, or red, or white or light-yellow
string.
Even so, bhikkhus, when a Future Buddha has been
conceived in his mother's womb, the mother suffers from no
ailment, she feels well and at ease. Her body does not experience
any exhaustion. Within her womb she can clearly see the
embryo Buddha (Bodhisatta), complete with all the limbs and
the sense organs. This is one of the natural laws relating to a
Future Buddha. (7)
24. Bhikkhus, the following is a natural law relating to a
Future Buddha. On the seventh day of a Future Buddha's birth,
his mother passes away and reaches the Tusita realm of the
devas. This is one of the natural laws relating to a Future
Buddha. (8)
25. Bhikkhus, the following is a natural law relating a
Future Buddha. The mother of a Future Buddha does not give
birth to him like other women, who give birth to a child after
bearing nine or ten months. The Future Buddha's mother gives
birth to him after carrying him a full ten months. This is one of
the natural laws relating to a Future Buddha.(9)
26.Bhikkhus, the following is a natural law relating to a
Future Buddha. The mother of a Future Buddha does not give
birth to him like other women who give birth to a child while
lying. The mother of the Future Buddha gives birth to
is one of the natural laws relating
sitting or
him while standing only. This
to a Future Buddha.(lO)
Mahapadana Sutta
17
existence for me. Now there will not be any more rebirth.” This
is one of the natural laws relating to a future Buddha. (15)
32.Bhikkhus, the following is one of the natural laws
relating to a future Buddha. When a future Buddha leaves his
mother's womb, there appears an immeasurable effulgence of
light surpassing the radiant-power of the devas, and beyond
comparison with any (radiance) in the realms of devas, Maras
and Brahmas, as in the world of men, samanas, brahmanas and
kings. This immeasurable, great effulgence of light surpassing the
radiant-power of the devas also appears even in the Lokantarika
inter-world purgatories, great voids between worlds, abysses of
space, supportless, dark, pitch-dark, where even the powerful
and majestic sun and moon cannot spread their light. And the
beings in these Lokantarika purgatories then see fellow-beings in
the same plight, exclaiming on discovering that there are other
beings suffering in the same purgatory. Ten thousand universes
and shake violently. An immeasurable great
effulgence of light, surpassing the radiant power of devas, also
appear in the world. This is one of the natural laws relating to
a future Buddha. (16)
tremble, quake
(3) The Thirty-Two Bodily Marks
of a Great Man
Bhikkhus, when Prince Vipassi was born, King Bandhuma
33
was told:
Noble King, a son has been born to Your Majesty. May
view him”. King Bandhuma looked
in the brahmins who read
44
Your Majesty be pleased to
at the little Prince Vipassi, and calling
O Brahmin augurs, observe the prince
After scrutinising the little Prince
44
auguries, said to them
(and prophesy his future).
Vipassi, the brahmin augurs addressed King Bandhuma thus:
Noble King, rejoice! A son who is endowed with
power and glory has been born to you. Noble King,
possession have you acquired!
A blissful gain have you got!
T*
44
a fortunate
this is because such a son is
son is endowed with all
Great Man. For a Great Man
born in your family. Noble Kin
the thirty-two bodily marks of a
having all these thirty-two bodily marks there can be only two
a
Maha Vagga
18
future courses of life, none other
If such a Great Man leads a worldly life, he will
Universal Monarch, who comes to the throne
ti
become a
righteousness, ruling righteously over the four islands (or
continents) bounded by the four
peace and stability in his territories, possessing
precious treasures namely, the Wheel Treasure, the
oceans, conquering all adversaries
establishing
these seven
Elephant Treasure, the Steed Treasure, the Gem Treasure, the
Queen Treasure, the Rich-Man Treasure, and the last and
seventh, the Eldest son Treasure. Such a Universal Monarch has
more than a thousand sons who are valiant in appearance, able
to conquer over the hosts of enemies. That Universal Monarch
would be able to conquer the entire earth to its ocean limits
and rules it, with righteousness and not by means of punishment
in the form of sticks or weapons.
However, if that Great Man leaves the worldly life for
the homelessness, he will become a Buddha, who is worthy of
Special Veneration, Perfectly Self-Enlightened, and able to remove
the veil of the world (kilesa).
44
34.0 King, for a Great Man having all these thirty-two
Bodily Marks of a Great Man, there can be only two future
courses of life, none other. If he leads a worldly life, he will
become a Universal Monarch, who comes to the throne by
virtue of righteous conduct, ruling righteously over the four
Islands (or continents) bounded by the four
all adversaries, establishing
oceans, conquering
peace and stability in his territories
possessing these precious treasures, namely: the Wheel Treasure
the Elephant Treasure, the Steed Treasure, the Gem Treasure
the Queen Treasure, the Rich Man Treasure, and seventhly, the
Eldest Son Treasure. Such a
Universal Monarch has more than
a thousand sons who are valiant and heroic in appearance, able
to conquer hosts of enemies. That Universal Monarch would be
a conqueror ruling the entire earth to its ocean limits and rules
it with righteousness and not by use of means of punishment in
the form of sticks or
weapons. What are these thirty-two bodily
prince is endowed? They
marks of a Greatman, with which this
are as follows:
Maha Vagga
22
born, the Prince Vipassi looked
40.Bhikkhus, after he was
winking, like the devas of the Tavatimsa realm (of
without
existence). Because he looked without winking, the prince
acquired the name. “Vipassi, Vipassi.
when King Bandhuma sat in
* \
with the Prince Vipassi on his lap
the lap of his father while the latter was thus judging
the little prince caused the right decision to be made, after
examination and consideration, and so the prince become
41.Bhikkhus, at that time
he did so
judgment on cases
Sitting on
cases
careful
known more and more by the name of “Vipassi, Vipassi.
9 9
42.Bhikkhus, then King Bandhama caused to be built three
palaces for the Prince Vipassi, one for the rainy season, one for
the cold season, and one for the hot season, for him to dwell
according to season. In these palaces were installed means of
enjoying all the five kinds of sensual pleasures. Thereupon, of
these three palaces, Prince Vipassi stayed an entire four months
in the palace for the rainy season, without ever coming down
to the lower parts of the palace, enjoying himself, listening to
music played not by males but only by female musicians
End of the First Ch
r
(5) The
Man
%
43.Then, Bhikkhus, when a great number of years, hun
dreds and thousands of years, had passed, Prince Vipassi called
his charioteer and said to him, “O Good Charioteer, harness and
prepare splendid and elegant carriages. We shall go to the
grounds of the park to view pleasant scenes and sights.
Bhikkhus, the charioteer replied “Very well. Prince
and after having harnessed and prepared splendid and elegant
carriages, said “O Prince, the excellent carriages are ready. Now
you know the time (you can go when you like)
Bhikkhus, Prince Vipassi got into
carriage, and together with other excellent carriages, left for the
park
99
99
99
and elegant
a
44.Bhikkhus, while Prince Vipassi
was on the way to the
1. Yojana: a distance of about seven miles.
Maha Vagga
28
what is a dead man?
O Prince, a dead man is a
by his mother, father or other kin, and who will not seen
his mother, father or other kin.
But, Charioteer, am I, too subject to death? Can I not
get beyond the reach of death? Shall I too not be seen anymore
by my father the king, by my mother the
kin, and shall I too not see anymore my father the king, my
mother the queen, nor other kin?
O Prince, you as well as all of us are subject to death.
can get beyond the reach of death. O Prince, you too will
\ • •
not be seen anymore by your father the king, by your mother
the queen, nor by other kin. You too will not see anymore your
father the king, mother the queen, nor other kin.
Charioteer, in that case, I have no desire now to
proceed to the park. Return to the palace from this very place.
O King, saying: ‘‘Very well, Prince”, 1 accordingly
drove back to the palace. O King, when the Prince VipassT
reached the palace, he exclaimed, “This thing called birth is
indeed a repugnant thing. It is indeed clear that old age, disease
and death befall a person because of coming into existence.
Thus was he brooding and downcast, suffering in body and
mind
man who will not be seen any
it
more
anymore
it
queen, nor by other
t t
None
1 *
it
i
(8) The Recluse
52.Then, Bhikkhus, this thought came to King Bandhuma
Prince VipassT must become a king. Prince VipassT must not
leave the worldly life for the life of a recluse. The (alternative)
prophecy of the brahmin augurs, must not come true
Bhikkhus, to ensure that Prince VipassT become a king, to
prevent him from leaving the worldly life for the life of a
bhikkhu, and to prevent the prophecy of the brahmin augurs
means of enjoying of all the five kinds
were installed. Then, bhikkhus
live the worldly life, enjoying fully
the five kinds of sensual pleasures. Then, after a great
number of years, hundreds and thousands of years, had passed
1. Pabbajita: one who has
worldly life and has undertaken the life of
* «
«
[*
6
h:. •
5 *
coming true, even more
of sensual pleasures by the prince
Prince VipassT continued to
a
gone forth from home, one who has given up
a bhikkhu or ascetic.
Mahapadana Sutta
29
the Prince Vipassi called his charrioteer and said to him, “O
Good Charioteer, harness and prepare splendid and elegant
carriages. We shall go to the grounds of the park to view
pleasant scenes and sights.
Bhikkhus, the charioteer replied “Very well. Prince
and after having harnessed and prepared splendid and elegant
carriages, said; “O Prince, the excellent carriages are ready.
Now, you know the time (you can go when you like)
Bhikkhus, Prince Vipassi got into a splendid and elegant
carriage, and together with other excellent carriages, left for the
park.
5 5
5 5
53.Bhikkhus, on the way to the park Prince Vipassi saw a
bhikkhu with shaven head and garbed in a bark-dyed robe. And
the prince asked the charioteer, what has been done to this
man? His head is not like the head of other men. His raiments
are not like the clothes of other men.
O Prince, this man is called a recluse”.
O Charioteer
55
4 4
what kind of a
man is a recluse?
55
4 4
O Prince, a bhikkhu is a person who constantly acts
according to his conviction that practice of righteous principles
is good, that practice of calmness is good, that practice of
meritorious deeds is good, that practice of virtue is good, that
practice of not harming others is good, and that having compassion
on all beings is good.
O Charioteer, that man
44
55
who is called a samana is
•' : * ' .
44
righteous principles is good, practising calmness
meritoriousness is good, practising virtue is
non-harmfulness is good, having compassion
so. drive the carriage to where
good. Practisin
a
to
is good, practing
good, practising of
all beings is good. Since it is
on
that bhikkhu is.
Bhikkhus, the charioteer saying:
cordingly did so,
thus:
the head of other men. Your
55
55
Very well, Prince
Bhikkhus, Prince Vipassi addressed the samana
: “Friend, what has happened to you? Your head is not like
raiments are not like the clothes of
4 4
ac
99
other men.
5 5
O Prince, I am called a samana
Friend, what kind of a person are you
a
who are called
£4
a bhikkhu?
5 5
Maha V
30
$
0
O Prince, I, known as a samana, am a person who lives
and constantly acts according to my conviction that practice of
righteous principles (dhamma) is good, that practice of calmness
(sama) is good, that practice
practice of virtue is good
good, and that having compassion
Friend, you
righteous principles is good, practising calmness is
meritoriousness is good
non-hamfulness is good, having compassion on all beings is good
(9) How the Future Buddha Became a
54.Bhikkhus, Prince VipassI then said to the charioteer
O Charioteer, since it is so, take the carriage and return to the
palace. As for myself, 1 shall, even here, cut off my hair and
beard, shall don the bark-dyed robes, and leave the worldly life
to enter upon the homeless life of a bhikkhu.
The charioteer saying: ‘Very well. Prince,’ and taking
the carriage, returned to the palace from that very place. Prince
VipassI then and there cut off his hair and beard, donned the
bark-dyed robes, and leaving the worldly life, took up the
homeless life of a bhikkhu.
(10) Admission of a great number of p
r in Imitation
44
that
of meritorious deeds is
that practice of not harming others is
on all beings is good
who are called samana is good. Practising
practising
practising virtue is good, practising of
* *
4 4
ana
0
L - ■
44
u
into the
55.Bhikkhus, at the capital city of Bandhumati, a lot of
people numbering eighty-four thousand people heard that Prince
VipassI had cut off his hair and beard, had donned the bark-
dyed robes, and leaving the worldy life, had taken up the
homeless life of a bhikkhu. And to them this thought occurred:
Verily, since even Prince VipassI has cut off his hair and
beard, has donned the bark-dyed robes, and has entered upon
the homeless life of
4 4
a bhikkhu, that Doctrine and Discipline
accepted and practised by him cannot indeed be inferior and
low. The life of a bhikkhu cannot indeed be inferior and low
Surely, if even Prince VipassI himself
become a bhikkhu, why then may we not do the same and take
up the life of a bhikkhu?
Then, bhikkhus, these great bodies of people numbering
can do these things and
Mahapadana Sutta
31
eighty-four thousand cut off their hair and beards, donned the
bark-dyed robes and entered upon the homeless life of
bhikkhu in imitation of the Future Buddha VipassT who had left
the worldly life and had entered upon the homeless life of
bhikkhu. And the Future Buddha VipassT
wandered through hamlets, market-towns, the districts and the
capital city, surrounded and accompanied by those followers
56.Now, Bhikkhus, while the Future-Buddha VipassT was
alone in a secluded place, this thought occured in his mind;
It is indeed not suitable that I should live crowded with
the followers. It will be better if I were to dwell alone far from
the crowd
a
a
on his alms-rounds
4 4
3 5
So after a time the Future-Buddha Vipassi dwelt alone
far from the crowd. Those eighty-four thousand samanas went
one way, and the Future-Buddha VipassT went another way.
(11) The Contemplation of the Future Buddha
57.Then, Bhikkhus, while the Future-Buddha Vipassi having
approached the Bo-Tree to spend the night, was alone in a
secluded place, this reflection arose in him.
This world of sentient beings is indeed a miserable
world. One is born, gets old, and dies. One passes continually
from one state of existence to another, dying again and again,
being reborn again and again. And yet one does not know how
to get free of this misery of ageing and death. When will (the
way of) freedom from this misery of ageing and death become
evident?
44
33
then the Future-Buddha Vipassi thought thus.
do ageing and death come
of ageing-and-death?
Then, bhikkhu, due to proper reflection, there came to the
Future Buddha VipassT the right understanding through insight
Bhikkhus
What (phenomenon) being existent,
about? What is the cause
(4
3 3
knowledge that:
When (the phenomenon of) birth is existent, ageing and
death come about. Ageing and death are due to birth (jati).
Then, bhikkhus, the Future-Buddha VipassT again thought
4 4
: “What (phenomenon) being existent, does (the phenomenon
the cause of birth?
thu s:
of) birth come about? What is
Maha Vagga
32
Then, bhikkhus, due to proper reflection, there came to the
Future Buddha VipassT the right understanding through insight-
When kammabhava 1 is existent, the phenom-
knowledge, that:
enon of birth comes about. Birth is due to bhava.
Then, bhikkhus, the Future-Buddha Vipassi thought thus:
“What (phenomenon) being existent, does bhava come about?
What is the cause of bhava?
Then, bhikkhus, due to proper reflection, there came to
the Future Buddha VipassT the right understanding through
insight-knowledge, that:
bhava comes about. Bhava is due to clinging (Upadana).
Then bhikkhus, the Future Buddha Vipassi thought thus:
“What (phenomenon) being existent, does clinging come about?
What is the cause of clinging?”
Then, bhikkhus, due to proper reflection, there came to
the Future Buddha VipassT the right Understanding through
Insight-knowledge, that: “When craving (tanha) is existent,
clinging comes about. Clinging is due to craving (tanha).”
Then, bhikkhus, the Future-Buddha VipassT thought thus:
“What being existent, does craving come about? What is the
cause of craving?
Then, Bhikkhus, due to proper reflection, there came to
the Future Buddha VipassT the right understanding through
Insight-knowledge, that: “When sensation (vedana) is existent,
craving comes about. Craving is due to sensation.”
Then bhikkhus, the Future-Buddha VipassT again thought
thus: “What being existent, does sensation come about? What is
the cause of sensation.
When clinging (Upadana) 2 is existent
Then, Bhikkhus, due to proper reflection, there came to
the Future-Buddha VipassT the right understanding through Insight-
knowledge, “When contact (phassa), is existent, sensation comes
about. Sensation is due to contact.”
Then, bhikkhus, the Future-Buddha VipassT thought thus:
“What being existent, does contact come about? What is the
1. Kamnia bhava; the kammic process consisting of rebirth-producing
volitions.
Clinging (upadana): grasping onto sense-desires.
2.
Mahapadana Sutta
33
cause of contact?
Then, bhikkhus, due to proper reflection, there came to
the Future-Buddha Vipassl the right understanding through Insight-
• • •
knowledge, that: “When the six sense-bases (salayatana)
existent, contact comes about. The six fields or six sense-bases
are the cause of contact.
Then bhikkhus, the Future-Buddha Vipassl thought thus:
What being existent, do the six sense-bases come about? What
is the cause of the six sense-bases?
Then, bhikkhus, due to proper reflection, there came to
the Future-Buddha Vipassl the right understanding through Insight
knowledge, that: “When mind-and-body (namarupa) are existent
the six sense-bases come about. The six sense-bases are due to
yj
are
44
mind-and-body.
Then, bhikkhus, the Future-Buddha Vipassi thought thus:
What being existent, do mind-and-body come about? What is
the cause of mind-and-body?
Then, Bhikkhus, due to proper reflection, there came to
the Future Buddha Vipassl the right understanding through
Insight-knowledge, that: “When consciousness (vinnana) 1 is existent
mind-and-body come about. Mind-and-body are due to consci
44
ousness.
Then, bhikkhus, the Future-Buddha Vipassi thought thus:
What being existent, does consciousness come about? What is
the cause of consciousness?
Then, bhikkhus, due to proper reflection, there came to
the Future-Buddha Vipassl the right understanding through insight-
that: “When mind-and-body are existent, consciousness comes
about. Consciousness is due to mind-and-body
u
58.Then, bhikkhus, this thought arose in the mind of the
Future-Buddha Vipassl:
This consciousness
turns back from mind-and-body, it
4 4
does not go beyond mind-and-body. Because of this chain of
causation, one is born, gets old and
from one state of existence to another, dying again and again
to mind-and-body consciousness
Due to mind
dies. One passes continually
again and again. Due
being reborn
arises. Due to consciousness mind-and-body arise
y
Maha Vagga
34
. Due to the six sense-bases
and-body the six sense-bases arise
contact arises. Due to contact, sensation arises: Due to sensation
Due to craving, clinging arises; Due to cli
; Due to (Kamma) bhava, rebirth arises:
lamentation
craving arises
(Kamma) bhava arises
Due to rebirth, ageing-and-death
pain
In this way arises the entire
entire aggregate of suffering, pain, affliction
insubstantiality
mental distress and despair arise.
mass of dukkha. (the
imperfection, impermanence, emptiness
unstisfactoriness, which are inherent in the five khandhas).
59. Bhikkhus, with the perception that there is arising, there
arose in the Future-Buddha VipassT vision, there arose knowl
edge, there arose wisdom, there arose Insight, there arose light,
concerning things unheard of before.
60. Then, bhikkhus, the Future-Buddha VipassT thought thus:
What (phenomena) not being existent, do ageing and death not
come about? When what ceases, do ageing-and-death cease?
Then, bhikkhus, due to proper reflection, there came to
the Future-Buddha VipassT the right understanding through Insight
knowledge, that: “If (the phenomenon of) birth is non-existent
ageing-and-death do not come about. Due to the cessation of
(the phenomenon of) birth, aging and death cease.
Then, bhikkhus, the Future-Buddha VipassT thought thus:
What (phenomenon) not being existent, does birth not come
about? When what ceases, does birth cease?
44
5 5
>5
4 4
Then, bhikkhus, due to proper reflection, there came to
the Future-Buddha VipassT the right understanding through Insight
knowledge, that: “If (the phenomenon of) Kamma-bhava, is
non-existent, birth does not came about. Due to the cessation of
Kamma-bhava, (the phenomenon of) birth ceases.
Then, bhikkhus, the Future-Buddha VipassT thought thus:
What (phenomenon) not being existent, does kamma-bhava not
come about? When what ceases, does kamma-bhava cease?
Then, bhikkhus, due to
44
proper reflection there came to
isht
O
knowledge, that: “If clinging i
does not come about. Due to the cessation
bhava ceases.
is non-existent, (kamma) bhava
of clinging, (kamma)
*5
Mahapadana Sutta
35
Then, bhikkhus, the Future-Buddha VipassT thought thus:
What (phenomenon) not being existent, does clinging not come
about? When what ceases, does clinging cease?
Then, Bhikkhus, due to proper reflection, there came to
the Future-Buddha VipassT the right understanding through Insight-
knowledge that: “If craving is non-existent, clinging does not
come about. Due to the cessation of craving, clinging ceases.
Then, bhikkhus, the Future-Buddha VipassT thought thus:
What (phenonenon) not being existent, does craving not come
about? When what ceases, does craving cease?
Then, bhikkhus, due to proper reflection, there came to
the Future-Buddha VipassT the right understanding through Insight-
knowledge that, “If (the phenomenon) of sensation is non¬
existent, craving does not come about. Due to the cessation of
sensation craving ceases.
Then, bhikkhus, the Future-Buddha VipassT thought thus:
What (phenonenon) not being existent, does sensation cease?
When what ceases, does sensation cease?
Then, bhikhus, due to the proper reflection, there came
to the Future-Buddha VipassT the right understanding through
Insight-knowledge that: “If contact is non-existent, sensation
does not come about. Due to the cessation of contact, sensation
ceases.
44
5 *
rj
4 4
T5
rj
44
ry
Then, bhikkhus, the Future-Buddha Vipassi thought thus:
What (phenonenon) not being existent, does contact not come
about? When what ceases, does contact cease?
Then, bhikhus, due to the proper reflection, there came
to the Future-Buddha VipassT the right understanding through
Insight-knowledge that: “If the six sense-bases are non-existent
contact does not come about. Due to the cessation of the six
4 4
yy
sense-bases, contact ceases.
»•
Then, bhikkhus, the Future-Buddha VipassT thought thus:
What (phenonenon)
not come about? When what ceases
cease?
not being existent, do the six sense-bases
do the six sense-bases
44
* J
Then, bhikhus, due to the proper reflection, there came
to the Future-Buddha VipassT the right understanding through
Insight-knowledge that:
six sense-bases do not come
If mind-and-body are non-existent, the
about. Due to the cessation of
44
Maha Vagga
36
six sense-bases cease
Then, bhikkhus, the Future-Buddha Vipassi thought thus:
mind-and-body
not being existent, do mind-and-body not
What (phenonenon)
about? When what ceases mind-and-body cease?
44
5 ?
come
Then, bhikhus, due to the proper reflection, there came
the Future-Buddha Vipassi the right understanding through
ee that: “If consciousness is non-existent, mind-
about. Due to the cessation of
o
Insight-knowled
and-body do not come
consciousness, mind-and-body cease.
Then, bhikkhus, the Future-Buddha Vipassi thought thus:
What (phenomena) not being existent, does consciousness cease?
Then, bhikhus, due to the proper reflection, there came
to the Future-Buddha Vipassi the right understanding through
Insight-knowledge that: “If mind-and-body are non-existent
consciousness does not come about. Due to the cessation of
r*
4 4
mind-and-body consciousness ceases.
61.Then, bhikkhus, the Future-Buddha Vipassi thought Thus:
Indeed, I have now attained the way to the knowledge of the
Four Ariya Truths, to Enlightenment. Due to the cessation of
mind-and-body, consciousness ceases. Due to the cessation of
consciousness, mind-and-body cease. Due to the cessation of
mind-and-body, the six sense-bases cease. Due to the cessation
of the six sense-bases contact ceases. Due to the cessation of
contact, sensation craving ceases. Due to the cessation of sensation
ceases. Due to the cessation of craving clinging ceases. Due to
the cessation of clinging, of (kamma) bhava ceases. Due to the
cessation of (kamma) bhava birth ceases. Due to the cessation
of birth ageing-and-death, grief, lamentation, physical pain
mental distress and despair cease. In this way, the entire mass
of dukkha ceases.
44
62.Bhikkhus, thus with the perception that “there is cessa
tion, there is cessation,” there arose vision, there arose knowl
edge, there arose wisdom, there arose Insight, there arose light
concerning things never heard of before.
63.Then, after some time
bhikkhus the Future-Buddha
Vipassi dwelled i
in deep and repeated contemplation of the
arising and cessation
of the five aggregates that are the objects
Mahapadana Sutta
37
of clinging, thus: “Such is corporality (rupa); such i
of corporality; such is the cessation of corporality
sensation (vedana); such is the arising of sensation;
cessation of sensation. Such is
arising of perception, such is the cessation of perception. Such
is the arising of voli¬
tional activities; such is the cessation of the volitional activities.
is the arising
. Such is
such is the
perception (sanna); such is the
are volitional activities
t
Such is consciousness (vinnana), such i
is the arising of con
sciousness; such is the cessation of consciousness.
The mind of the Future-Buddha Vipassi, dwelling in con¬
templation of the arising and cessation of the five aggregates
which are the objects of clinging, soon was rid of such clinging
and became liberated from the (asavas).
End of the Second
r
L
Chapter (III)
Supplication by a Brahma
64.Bhikkhus, then to Vipassi, the Exalted One, the Horn
age-Worthy, the Perfectly self-Enlightened, occured the thought
It would be well if I should expound the Truth.
O Bhikkhus, Vipassi, the Exalted One, the Homage
Worthy, the Perfectly self-Enlightened, again thought thus:
This dhamma I have realised is indeed profound. It is
is tranquil
it is subtle. It can be
55
U
it
difficult to perceive, difficult to grasp
it is lofty! it is beyond intellection, i
comprehended only by the wise. These beings are devoted to
the things to which they cling; they take delight in the things
are very much pleased with the things
It will be difficult for these beings devoted
to which they
5
to which they cling; they
to which they cling.
to, delighting in, and very pleased with the things
cling, to perceive this doctrine of Paticca-samuppada, the doc¬
trine of conditioned and conditioning factors. It will also be
perceive this Nibbana the calming of all
activities (sankhara), the forsaking of substrata of exist-
extermination of craving, the
difficult for them to
volitional
ence (on which dukkha rests), the
absence of attachment
cessation of dukkha. Since it is so, even
if others would not know or
should I expound the truth
Maha Vagga
38
teaching, it will only result in my being ex
understand my
hausted and fatigued.
65.Further, Bhikkhus, these, marvellous verses, never heard
into the mind of VipassI, the Exalted
of or known before, come
One, the Homage-Worthy, the Perfactly Self-Enlightened
that the dhamma to which I have
It is not proper
attained with difficulty be now made known. Those who are
overwhelemed by attachment and hatred will not be able to
understand this dhamma easily.
Those who are covered by the darkness of ignorance
and infatuated with lust will not be able to perceive the subtle
and profound dhamma which is as hard of being seen as a
particle of the atom, and which goes against the current 1 (of the
round of existance.)
&4
Bhikkhus, repeatedly considering thus, the mind of Vipassi
the Exalted One, the Homage-Worthy, the Perfectly Self
Enlightened, was not inclined to expound the Truth, and was
inclined to remain unconcerned.
66.Then, bhikkhus, a certain Great Brahma came to be
aware in his mind of these considerations of Vipassi, the Exalted
One, the Homage-Worthy, the Perfectly Self-Enlightened, and
this thought came into the Brahma's mind.
Friends, indeed the world is lost; Friends, indeed the
world is lost. The mind of Vipassi, the Exalted One, the
Homage-Worthy, the Perfectly Self-Enlightened, is not inclined
to expound the dhamma, but is inclined to remain unconcerned.
u
Then, bhikkhus, just as a strong man might instantaneously
. • . . . • •
straighten his bent arm, or instantaneously might bend his stretched
that Great Brahma instantaneously vanished from the realm
of the Brahmas, and appeared before Vipassi, the Exalted One
the Homage-Worthy, the Perfectly Self-Enlightened. Then bhikkhu
the Great Brahma, placing
arm
upper garment on one shoulder,
1. against the current, Patisotagamim; The above rendering follows the
Burmese version which interpolates of
says, the Buddha's dhamma was against the current of prevaling beliefs
in nicea , permanence, sukhu, lasting and satisfactory happiness, atta
soul and ego, and subha, pleasurableness of phenomena by propounding
anicca , impermance, dukkha, suffering and unsatisfaetoriness, anatta
Non-soul, and asubha, Repulsiveness of phenomena.
The Commentary
samsara:
Mahapadana Sutta
39
resting his right knee on the ground, and making obeisance with
his joined plams raised, addressed VipassT, the Exalted One, the
Homage-Worthy, the Perfectly Self-Enlightened, thus;
Venerable Sir, may it please the Exalted One to
the dhamma. May it please the Sugata to
There are beings with little dust (of defilement) in
(discerning) eyes
having heard the dhamma. There will be those who understand
the dhamma.
it
expound
expound the dhamma.
«
. It will be a great loss to beings for not
55
When, this was said, bhikkhus, Vipassi, the Exalted
One, the Homage-Worthy, the Perfectly Self-Enlightened, said
to the Great Brahma thus:
Brahma, I also had the thought that it would be well to
expound the dhamma. Brahma, (on the other hand) these thoughts
occured to me:
67
ii
This dhamma I have realized is indeed profound. It is
difficult to perceive, difficult to grasp thoroughly. It is tranquil
it is excellent, it is beyond intellection, it is subtle. It can be
comprehened only by the wise. These beings are devoted to the
things to which they cling, they take delight in the things to
which they cling; they are very much pleased with the things
to which they cling. It will be difficult for these beings devoted
to, delighting in, and very much pleased with things to which
they cling, to perceive this doctrine of Paticcasamuppada, the
doctrine of conditioned and conditioning factors. It will be
difficult for them to perceive this Nibbana the calming of all
volitional activities (sankharas), the forsaking of substrata of
existance (on which dukkha rests), the extermination of craving
the absence of attachment, cessation of dukkha. Since it is so,
even should I expound the dhamma, if others would not know
or understand my teaching, it will only result in my being
exhausted and fatigued
O Brahma, also these marvellous verses never heard or
5
55
a
known before, came into my mind.
It is not proper that the dhamma to which I have
made known. Those who are
5 5
attained with difficulty be now
overwhelmed by attachment and hatred, will not be able to
understand this Truth easily.
Maha Vagga
40
covered by the darkness of ignorance and
Those who are
infatuated with lust will, not be able to perceive the subtle and
hard of being seen as a particle
current (of the round of
profound dhamma which i
of the atom
is as
existence).
68.0 Bhikkhus, the Great Brahma repeated for the second
for the third time, what he had said to
ti m e
Exalted One, the Homage-Worthy, the Perfectly Self-Enlightened
P
# * #
* * *
thus:
Venerable Sir, may it please the Exalted One to expound
the dhamma. May it please the Sugata to expound the dhamma.
There are beings with little dust (of defilements) in their
(discening) eyes. It will be a great loss to those beings for not
having heard the dhamma. There will be those who understand
the dhamma.
44
69.Then, Bhikkhus, Vipassi, the Exalted One, the Homage
Worthy, the Perfectly Self-Enlightened, took cognizance of the
entreaty of the Great Brahma and, motivated also by his
compassion on all beings, surveyed the world of sentient beings
with the Eye of a Buddha. 1
Bhikkhus, VipassT, the Exalted One, the Homage-Worthy
the Perfectly Self-Enlightened, on thus surveying the world of
sentient beings, found that there were beings who had little dust
(of defilements) in their (discerning) eyes, beings who had a
great deal of dust (of defilements) in their discerning eyes
beings with developed faculties, beings with as yet undeveloped
faculties, beings with good attributes, beings with bad attributes
beings capable of easy comprehension, and beings incapable of
easy comprehension (of what is expounded). He also found
some beings who were given to contemplation of the fault of
future existence as danger as well as some beings who were not
contemplation. To illustrate
Uppala Lotus or of the Paduma Lotus
given to such
in clumps of the
or of the Pundarika
The Eye of a Buddha: Buddha-cakkhu: includes
nan a, knowldge of the acuteness and
1 .
(I) Indriya Paropariyatti
dullness of beings.
: knowledge of inclination, and disposition
Mahapadana Sutta
41
Lotus 1 (in a pond), some of these lotus plants
the water and grow in the water, without
water but thriving under the surface; some are generated in the
water and grow in the water, reaching to the surface level of
the water; other lotus plants are generated in the water, grow in
the water, and raise above the surface level of the water,
without being stained with (i.e defiled by) the water.
So also, bhikkhu, when VipassT, the Exalted One, the
, , •* ••••••• %• •
Homage-Worthy, the Perfectly Self-Enlightened, thus surveyed
the world of sentient beings with the Eye of the Buddha, he
found that there were beings who had little dust (of defilements)
in their (descerning) eyes, beings who had a great deal of dust
(of defilements) in their discerning eyes, beings with developed
(intellectual) faculties, beings with as yet undeveloped faculties
beings with good attributes, beings with bad attributes, beings
capable of easy comprehension, and beings incapable of easy
comprehension (of what is expounded). He also found some
beings who were given to contemplation of the fault of future
existences as danger as well as some beings who were not given
to such contemplation.
are generated in
ever rising out of the
70.Then, O Bhikkhu, that Great Brahma became aware in
his mind of the thoughts of Vipassi, the Exalted One, the
Homage-Worthy, the Perfectly Self-Enlightened, and addressed
Vipassi, the Exalted One, the Homage-Worthy, the Perfectly
Self-Enlightened, reciting these verses:
O Perfectly Wise One! O Possessor of the Eye of all
round knowledge, Perfected in Wisdom! Just as a man standing
on a high rocky mountain may observe men below and on all
the Exalted One, himself rid of all
dhamma and
££
sides, in the same way
anxiety and grief ascend the palace-turret of
observe all those beings fallen into anxiety and grief, overwhelmed
and oppressed by birth and decay. O Exalted One of Great
Victorious One by whom the battle 1 has
Arise! O Exalted One, O Caravan-Leader 2 , O One
Diligence! Arise! O
been won
the Debt 3 of Defilements, wander round the world! O
free from
Exalted One, may you expound the doctrine of Truth! There
dark-blue; paduma lotus: predominantly red
four other colours; pundarika: lotus: white.
1. uppala lotus: red white or
though it may be of
Mahapadana Sutta
43
first. They will be able to understand this dhamma quickly.
M
73.Then, bhikkhus, as instantaneously
straightens his bent arm, or bends his stretched
as a strong man
arm, VipassT, the
Exalted One, the Homage-Worthy, the Perfectly Self-Enlight¬
ened, vanished from the foot of the Bodhi-tree and appeared in
the deerpark, known as Khema 1 , near the capital city Bandhumatl.
Then, VipassT, the Exalted One, the Homage-Worthy, the Perfectrly
Self-Enlightened, called the grove-keeper and said: “O Grove-
keeper, go you to the capital city, Bandhumatl, and say to
Khanda; the prince, and Tissa, the head-priest's son, this: Sirs
VipassT, the Exalted One, the Homage-Worthy, the Perfectly
Self-Enlightened, has reached BandhumatT, the capital city, and
is dwelling in the deer-park named Khema. He wishes to see
you, Sirs.
Bhikkhus, the grove-keeper said “Very well, Venerable
Sir,” and entered the capital city Bandhumati, and said to
Khanda, the prince, and Tissa the head-priests son: “Sirs ...
(repeated as above) ... Sirs
74. Then, Bhikkhus, the Prince Khanda and the head priest's
son Tissa had excellent and elegant carriages harnessed, and
riding in the excellent and elegent carriages left the capital city
BandhumatT for the Khema deer-park. They went in the carriges
as far as the carriages should properly go, and then descending
%
from the carriages, went on foot and approached VipassT, the
Exalted One, the Homage-Worthy, the Perfectly Self-Enlight¬
ened. They made obiesance to VipassT, the Exalted One, the
Homage-Worthy, the Perfectly Self-Enlightened, and seated them¬
selves at a suitable place.
75. To them, VipassT, the Exalted One, the Homage-Wor¬
thy, the Perfectly Self-Enlightened, gave the following discourses
in successive order, namely, the discourse on charity, discourse
on morality, discourse on the celestial realms, discourse on the
fault of sensual pleasures, their vileness and defilements of
sensual pleasures, and discourse on the benefit of emancipation
from sensual pleasures.
When the Bhagava knew that the minds of Prince
the deer-park was a sanctuary.
1. Khema: safe, i.e.
Maha Vagga
44
Khanda and the head priest's son Tissa, had become responsive
* 9 99 * 9 * ® •
malleable, free from hindrances (nivarana); elated, and clear, he
as expounded by
expounded the doctrine of Truth, the doctrine
the Buddhas themselves. In this exposition, the Bhagava revealed
the Truth of Suffering (dukkha), the origin, (samudaya) of
dukkha, the cessation (nirodha) of dukkha, and the path (magga)
leading to the cessation of dukkha. Just as a piece of pure
white cloth, unsoiled by dust, would readily take in the dye
Prince Khanda and the head-priest's son Tissa realized
even so
*
that very spot the Truth that all phenomena that have the
coming into being), do have the nature of
disappearing), and thus attained the faultless and
the Truth”, (Dhamma-cakkhu or Sotapatti
on
nature of arising (i.e,
cessation (i.e
undefilled “Eye of
maggafiana).
76.Prince Khandha and the head-priest's son Tissa, having
seen the Truth, having attained the Truth, having gained insight
into it, having plunged into it, having overcome doubt, having
become free of vacillation, having gained the courage of convic
tion, and not having faith in teaching other than the Buddha's
they addressed VipassT, the Exalted One, the Homage-Worthy
the Perfectly Self-Enlightened, thus:
Venerable Sir, Excellent (is the Dhamma)! Excellent (is
the Dhamma)! Just as. Venerable Sir, one has turned up what
lies upside down, just as one has uncovered what lies covered
just as one shows the way to another who is lost, just as one
holds up a lamp in the darkness for those with eyes to see
visible objects, even so have you revealed the dhamma to us in
various ways. Venerable Sir! We take refuge in the Bhagava.
We take refuge in the Dhamma and we take refuge in the
1
4 4
*
Sarrigha. May we in the presence of the Bhagava be initiated
into the Order, may we receive full admission into the Order
77.Bhikkhus, Prince Khanda and the head-priest's son
in the presence of Vipassl
the Exalted One, the Homage-
Worthy, the Perfectly Self-Enlightened, were initiated into the
Order; and received full admission
as bhikkhus. Vipassi, the
Exalted One, the Homage-Worthy, the Perfectly Self-Enlight-
his discourse caused them to realize (the benefits of)
the Teaching, to become established (in the observance of the
ened
Teaching) and to be filled with enthusiasm and gladness for (the
Maha Vagga
46
One, the Homage-Worthy, the Perfectly Self-Enlightened gave
the following discourses in
charity, discourse on
realms, discourse on
and defilements of sensual pleasures, and discourse on the
benefits of emancipation from sensual pleasures.
When the Bhagava knew that the minds of these (eighty-
four-thousand) people had become responsive, malleable, free
from hindrances (nivarapa) elated, and clear the Bhagava
expounded the doctrine of Truth, the doctrine as expounded by
the Buddhas themselves. In this exposition, the Bhagava revealed
> ,
the Truth of dukkha (suffering), the origin (samudaya) of
dukkha, the cessation (nirodha) of dukkha, and the path (magga)
leading to the cessation of dukkha. Just as a piece of pure
white cloth, unsoiled by dust, would readily take in the dye
even so, those (eighty-four-thousand) people realized on that
very spot the Truth that all phenomena that have the nature of
arising, do have the nature of cessation, and thus attained the
faultless and undefiled “Eye of the Truth”, magga.
80.Then those (eighty-four-thousand) people having seen
the Truth, having attained the Truth, having gained insight into
having overcome doubt, having
become free of vacillation, having gained the courage of con¬
viction, and not having faith in any teaching other than the
Buddha's, they addressed VipassI, the Exalted One, the Hom¬
age-Worthy, the Perfectly Self-Enlightened, thus: “Venerable
Sir! Excellent (is the dhamma)! Excellent (is the dhamma)! Just
as. Venerable Sir, one has turned up what lies upside down
just as one has uncovered what lies covered, just as one holds
up a lamp in the darkness for those with eyes to see visible
objects, even so have you revealed the dhamma to us in various ways.
Venerable Sir! We take refuge in the Buddha; we take refuge in
the Dhamma and we take refuge in the Sarhgha. May we, in the
presence of the Bhagava be initiated into the Order, may we
receive full admission into the Order
81.0 Bhikkhus
successive order, namely, the discourse
morality, discourse on the celestial
the fault of sensual pleasures, their vileness
on
it, having plunged into it;
ft
those (eighty-four-thousand) people, in the
presence of VipassI, the Exalted One, the Homage-Worthy, the
Perfectly Self-Enlightened, were initiated into the Order; and
Mahapadana Sutta
47
received full admission in the Order. VipassT, the Exalted One,
the Homage-Worthy, the Perfectly Self-Enlightened, by discourse
caused them to realise (the benefits of) the Teaching, to become
established (in the observance of) the Teaching and to be filled
with enthusiasm and gladness for (practice of) the Teaching.
VipassT, the Exalted One, the Homage-Worthy, the Perfectly
Self-Enlightened, showed them the faults of Sankharas (Conditioned
things) their vileness and their defilements, and discoursed to
them on benefits of emancipation from Sankharas. Thus, they
were instructed by the Bhagava with discourse, to realise (the
benefits of) the Teaching, to become established in (observance
of) the Teaching, and be filled with enthusiasm and gladness
for (the practice of) the Teaching, and having done away with
all craving and clinging, their minds soon became free of all
moral intoxicants.
(15) The Attainment of the Truth
by the First group of Bhikkhus
82.0 Bhikkhus, the first group of (eighty-four-thousand)
bhikkhus who had first left worldly life and become bhikkhus in
imitation of the Future Buddha VippassI when he became a
bhikkhu, heard that VipassT, the Exalted One, the Homage-
Worthy, the Perfectly Self-Enlightened, had reached the capital
city BandhumatT, and approached VippassT the Exalted-One, the
Homage-Worthy, the Perfectly Self-Enlightened. After making
obesiance to VippassT, the Exalted One, the Homage-Worthy,
the Perfectly Self-Enlightened, they seated themselves at a suit¬
able place.
83.To them, VipassT, the Exalted One, the Homage-Wor-
thy, the Perfectly Self-Enlightened, gave the following discourse
order, namely, the discourse on charity, discourse
discourse on the celestial realms, discourse on the
in successive
on morality,
fault of sensual pleasures, the defilement of sensual pleasures,
and discourse on the benefits of emancipation from sensual
pleasures.
these (eighty-
responsive, malleable, free
When the Bhagava knew that the minds of
four-thousand) samanas had become
from mental hindrances (nivarana) elated, and clear, the Bhagava
Maha Vagga
48
as expounded by
expounded the doctrine of Truth, the doctrine
exposition, the
1
the Buddhas themselves. In this
vealed the Truth of Dukkha, the origin of dukkha, the cessation
of dukkha, and the path leading to the cessation of dukkha. Just
piece of pure white clothe, unsoiled by dust would readily
those (eighty-four-thousand) recluses realized
r J
as a
take dye, even so
that very spot the Truth that all phenomena that have the
do have the nature of cessation, and thus
on
nature of arising
attained the faultless and undefiled “Eye of the Truth,”.
84.Then the eighty-four thousand samaiias, having under¬
stood the Truth, having attained the Truth, having gained insight
into it, having plunged into it, having overcome doubt, having
become free of vacillation, having gained the courage of conviction
and not having faith in teaching other than the Buddha's, they
addressed VipassI, the Exalted One, the Homage-Worthy, the
Perfectly Self-Enlightened, thus:
Venerable Sir, Excellent (is the Dhamma)! Excellent (is
the dhamma)! Just as. Venerable Sir, one has turned up what
lies upside down, just as one has uncovered what lies covered
just as one shows the way to another who is lost, just as one
holds up a lamp in the darkness for those with eyes to see
visible objects, even so have you revealed the dhamma to me
in various ways. Venerable Sir! we take refuge in the Buddha.
We take refuge in the Dhamma and we take refuge in the Sam
gha. May we in the presence of the Bhagava be initiated into
the Order, may we receive full admission into the order.
85.0 Bhikkhus, those (eighty-four-thousand) recluses, in
the presence of VipassI, the Exalted one the Homage-Worthy
the Perfectly Self-Enlightened, were initiated into the Order, and
received full admission into the Order
VipassI, the Exalted one, the Homage-Worthy, the Per¬
fectly Self-Enlightened, by this discourse caused them to realise
(the benefits of) the Teaching, to become established in (the
observance of) the Teaching and to be filled with enthusiasm
and gladness for the Teaching. VipassI, the Exalted one, the
Homage-Worthy, the Perfectly Self-Enlightened one, showed them
the faults of conditioned things, their vileness and their defile-
ti
Mahapadana Sutta
ments, and discoursed to them on the benefits of emancipation
from sarikhara. Thus, instructed by Bhagava with his discourse
to realise (the benefits of) the Teaching, to become established in
(observance of) the Teaching, and be filled with enthusiasm and
gladness for (the practice of) the Teaching, their minds
became free of all moral intoxicants without clinging.
(16) Permission to
49
J
soon
Forth to
the Doctrine
I
i
j
86.At that time, (one hundred and sixty-eight-thousand)
bhikkhus were residing at the capital city Bandhumatl. Then
Bhikkhus, to Vipassi, the Exalted-One, the Homage-Worthy, the
Perfectly Self-Enlightened, while alone in a secluded place, this
thought occurred.
Now, at the capital city of Bandhumatl there are residing
(a hundred and sixthy-eight thousand) bhikkhus. It would be
well if I were to give them this permission: “Bhikkhus, travel
forth for the welfare of many people, for the happiness of
many people, for providing protection to all mankind, for the
benefit, welfare and happiness of devas and men. Go not in
pairs on the same journey. Bhikkhus, expound the Doctrine
which is excellent at the beginning, excellent at the middle, and
excellent at the end, and which is complete in sense and in
letters (words) 1 . Expound the completeness and purity of the
Noble Practice (brahmacariya). There are beings with little dust
(of defilements) in their discening eyes. These beings will come
to ruin from not hearing the doctrine of the Truth. There will
be those who understand the Truth. However, every six years,
you have to return to the capital city Bandhumatl for (listening
to) the recitation of Patimokkha precepts, (relating to conduct
and attitude to be observed and followed by bhikkhus.)
66
J*
87.Then, Bhikkhus, a Great Brahma become aware, in his
mind, of the thoughts of Vipassi, the Exalted one, the Homage-
the Perfectly Self-Enlightened. Just as instantaneously
Worthy
as a strong man straightens his bent arm, or bends his stretched
arm, the Great Brahma vanished from the realm of the Brahmas
and appeared before
Worthy
Vipassi, the Exalted One, the Homage
the Perfectly Self-Enlightened. The Great Brahma
l.the letters (of words) byanjana: another possi
grammatical construction.
44 !
is in
Maha Vagga
50
one shoulder, made obeisance to
the Homage-Worthy, the Perfectly
placing his upper garment
VipassT, the Exalted one
Self-Enlightened and addressed the Bhagava thus:
on
Bhagava, this (intention of yours) is fitting. O Sugata
44
fitting. Venerable Sir, a great
this (intention of yours) is
number of bhikkhus, (one hundred and sixty-eight thousand)
the capital city Bandhumati. May it please
are now residing in
the Bhagava to give them permission by saying to them:
Bhikkhus, travel forth for the welfare of many people, for the
O
44
happiness of many people, for providing protection to all
mankind, for the benefit, welfare and happiness of devas and
men. Go not in pairs on the same journey. Bhikkhus, expound
the Doctrine which is excellent at the begining, excellent at the
middle, and excellent at the end with richness in meaning and
words. Expound the completeness and purity of the Noble
Practice (brahmacariya). There are beings with little dust (of
defilements) in their discerning eyes. These beings will come to
ruin from not hearing the doctrine of the Truth. There will be
those who understand the Truth.
M
Venerable Sir
as for (the matter of) the bhikkhus
returning to the capital Bandhumati after every six years for
(listening to) the recitation of Patimokkha, we ourselves will take
44
action.
O Bhikkhus, the Great Brahma, after saying these words
to the Bhagava, made obesisance and paid homage to VipassT
the Exalted one, the Homage-Worthy, the Perfectly Self
Enlightened, and then vanished from there:
88.0 Bhikkhus, afterwards Vipa
the Exalted One, the
Homage-Worthy, the Perfectly Self-Enlightened, arose in the
evening from his solitary seclusion, and addressed the bhikkhus
thus
TO
O Bhikkhus, this thought occurred to me while I was
alone at a secluded place in this locality: Now, at
of Bandhumati there are residing a great number of bhikkhus
4 4
one
if I were to give this permission:” Bhikkhus, travel forth for the
welfare of many people, for the happiness of many people, for
providing protection to all mankind, for the benefit, welfare and
Mahapadana Sutta
51
happiness of devas and men.
Go not in pairs on the same journey. O Bhikkhus
pound the Doctrine which is excellent at the beginning, excellent
at the middle, excellent at the end with richness in meaning and
%
words. Expound the completeness and purity of the Noble
Practice. There are beings with little dust (of defilements) in their
discerning eyes. These beings will come to ruin from not hearing
the doctrine of the Truth. There will be those who understand
the Truth. However, after every six years, you have to return to
the capital city Bandhumatl for (listering to) the recitation of
Patimokkha.
ex
Then, bhikkhus, the Great Brahma became aware, in his
mind, of my thought. Just as a strong man instantaneously straightens
his bent arm, or bends his stretched arm, the Great Brahma
vanished from the Brahma realm and appeared before me. Then,
O Bhikkhus, the Great Brahma, placing his upper garment over
one shoulder, made obeisance to me and addressed me thus:
• • .* • •
O Bhagava, this (intention of yours) is fitting. O Sugata,
this (intention of yours) is fitting. O Sugata, this (intention of
yours) is as it should be. Venerable Sir, a great number of
bhikkhus, one hundred and sixty eight thousand, are now
residing in the capital city Bandhumatl. May it please the
Bhagava to give them permission by saying to them:
O Bhikkhus, travel forth for the welfare of many
people, for the happiness of many people, for providing protection
to all mankind, for the benefit, welfare and happiness of devas
and men. Go not in pairs on the same journey. Bhikkhus
expound the Doctrine ...p...
There are beings with little dust (of defilements) in their
discerning eyes. These beings will come to ruin from not
hearing the doctrine of the Truth. There will be those who
understand the Truth.
Venerable Sir, as for (the matter of) the bhikkhus return-
six years for (listerning
recitation of Patimokkha, we ourselves will take action
O Bhikkhus, the Great Brahma after saying these words
made obeisance, paid homage to me and vanished from
44
44
44
ing to the capital Bandhumatl after every
to) the
51
44
to me
there.
O Bhikkhus, I give you permission you travel forth for
44
Maha Vagga
52
good of many people, for the happiness of many people, for
to all mankind, for the benefit, welfare and
. Go not in pairs on the same
O Bhikkhus, expound the Doctrine which is excellent
excellent at the middle, excellent at the end
and in letters. Expound the
the
providing protection
happiness of devas and men
journey
at the beginning,
and which is complete in sense
completeness and purity of the Noble Practice. There are beings
with little dust (of defilements) in their discerning eyes. These
ruin from not hearing the doctrine of the
beings will come to
Truth. There will be those who understand the Truth. However,
six years, you have to return to the capital city
after every
Bandhumat! for (listening to) the recitation of Patimokkha.
Then, Bhikkhus, most of those bhikkhus made (a day's)
journey that very day to set forth on their travels through the
countryside.
88 .
89.At that time were eighty-four thousand monasteries spread
out over the
devas proclaimed thus:
Sirs, one year has passed, only five more years remain.
When five more years have passed, you. Sirs, will have to go
to the capital city Bandhumat! for (listening to) the recitation of
Patimokkha”.
year had passed, the
Jabudipa 1 land. When one
4 4
When two years had passed
When three years had passed
When four years had passed
When five years had passed
• « •
m mm
the devas proclaimed
thus:
Sirs, five years have passed. Only one more year remains
you, Sirs, will have to go to the capital city Bandhumat! for
(listening to) the recitation of Patimokkha 1 ”.
When six years had passed, the devas proclaimed thus
Sirs, six years have passed. It is time now for you, Sir
to go to the capital city Bandhumat! for (listening to
recitation of Patimokkha.
44
4 4
the
9 J
1 Jambudipa: the island-continent of
the four Mahadipas, it is southernmost and includes India.
rose-apples. It is one of
Mahapadana Sutta
53
Then Bhikkhus, those bhikkhus made journey on that very
day to the capital city Bandhumati, some by their own supernor¬
mal powers, some by the supemomal powers of the devas, for
(listening to) the recitation of Patimokkha.
Then, Bhikkhus, VipassT, the Exalted One, the Homage
Worthy, the Perfectly Self-Enlightened, recited to the community
of bhikkhus, as follows:
“Forbearance and, patience is the best moral practice.
The Buddhas say that Nibbana is supreme. A Pabbajita 2 does
not harm others; one who harms others is not a samana 3 . Not
doing any evil, undertaking meritorious deeds, purifying one's
own mind, this is the teaching of the Buddhas.
“Not finding fault with others, not hurting others, holding
on to the restraints of Patimokkha, knowing the measure in
taking food, living in a secluded place, exerting in the higher
concentration, (samadhi): “This is the teaching of the Buddhas”.
(17) Revealing by Devas 4
90 .
91.Bhikkhus, at one time I was residing at the foot of a
great sal tree in the Subhaga grove near the town of Ukkattha.
While I was (meditating) alone in a secluded place, this thought
occurred to me:
“In all this very long (sarhsara) 5 period of time rarely
has been a realm of existence where I had not had my
existence except the realms of the Suddhavasa 1 Brahmas. It
would be well if I were to get to the Suddhavasa Brahma
realms.”
O Bhikkhus, just as a strong man instantaneously straightens
his bent arm, or bends his stretched arm, even so I vanished
from the foot of the great sal tree in the Subhaga grove near
the town of Ukkattha, and appeared in the realms of the Aviha
Patimokkha: Fundamental Rules of the Vinaya, recited by the
bhikkhus on days of uposatha, full moon and new moon days.
Pabbajita: one who has gone forth from householder's life to homeless
life.
Samaqa: one who has extinguished the fire of defilements.
‘Devas* here specifically refers to the Brahmas, the higher celestial
beings.
sarisara: round or cycle of existences.
1 .
2 .
3 .
4 .
5.
Mahapadana Sutta
55
Exalted one, the Homage-Worthy, Perfectly Self-Enlightened
was such and such. His becoming a bhikkhu
such. His practice of meditation was such and such. His attainment
of Enlightenment was such and such. His setting in motion the
wheel of the Dhamma was such and such. Sir, we ourselves, in
the presence of Vipassi, the Exalted One, the Homage-Worthy
the Perfectly Self-Enlightened, took up the Noble Practice
(brahmacariya), and getting rid of the craving for sensual
pleasures, have been reborn in this realm
O Bhikkhus, in that realm of the Brahmas many thousands
and many hundred thousands of the Brahmas approached me
and having made obeisance to me, stood at a suitable place.
And Bhikkhus, they spoke to me thus:
Sir, in the present world-cycle, known as the Bhadda
world-cycle, the Bhagava, the Homage-Worthy, the Perfectly
Self-Enlightened have arisen now in the world. Sir, you, the
Bhagava is by social rank of the ruling class, was born into the
ruling class. Sir, the Bhagava is of the Gotama clan. Sir, the
life span of you is scant, brief and fleeting. The longest living
person in this epoch lives only up to a hundred years or a little
more. Sir, the Bhagava attained Enlightenment, at the foot of
the Asattha tree. Sir, the august pair of excellent disciples of
the Bhagava are called Sariputta and Mogallana. Sir, in the life
time of the Bhagava the assembly of the disciples has been
held only once. One thousand two hundred and fifty disciples
was such and
55
p...
* * »
i t
were present.
There has been only this single assembly at which the
disciples present and participating were all Arahats.
Attendant Bhikkhu called Ananda is the Bhagava's excellent
Sir, the
Attendant. Sir, the Bhagava's father is King Suddodana. The
*•* *# *# , • ,
Bhagava's mother is Queen Maya. The capital was the city
Kapilavatthu, the Bhagava's renunciation of
such and such. The Bhagava's becoming a recluse was such and
practice of meditation was such and such,
attainment of Enlightenment was such and such.
motion the Wheel of Dhamma, was
the worldly life was
such. The Bhagava s
The Bhagava's
The Bhagava’s setting in
such and such. Sir, we ourselves took up the Noble Practice in
getting rid of the craving for
the presence of the Bhagava, and
Maha Vagga
56
sensual pleasures, have been reborn in this realm.
Then Bhikkhus, accompanied by the Aviha Brahmas, I
Then Bhikkhus, accompanied
went to the Atappa Brahmas
by the Aviha and Atappa Brahmas, I went to the Sudassa
Brahmas. Then Bhikkhus, accompanied by the Aviha, Atappa
I went to the SudassI Brahmas. Then
9 * •
9 9 9
and Sudassa Brahma
Bhikkhus accompanied by the Aviha, Atappa, Suddassa and
SuddassT Brahmas, I went to the Akanittha Brahmas. O Bhikkhus
many thousands and many
in that realm of the Brahmas
hundred thousands of the Brahmas approached me, and having
•, • • ■, •••
made obesiance to me stood at a suitable place. And Bhikkhu
they spoke to me thus
Venerable Sir, in the thirty first world-cycle from the
present one, there arose SikhT, the Exalted One, ...p.. Venerable
Sir, we ourselves took up the Noble Practice in the presence of
SikhT, the Exalted One, ...p
Venerable Sir, in that same world cycle, there arose
Vessabhu, the Exalted One, ...p... Venerable Sir, we ourselve
14
took up the Noble Practice in the presence of Vessabhu, the
Exalted One
... p...
Venerable Sir
in this present Bhadda world-cycle, there
arose Kakusandha ... Konagamana ... Kassapa, the Exalted One
p... Venerable Sir, we ourselves took up the Noble practice in
the presence of Kakusandha, Konagamana, Kassapa, the Exalted
One, and getting rid of the craving for sensuaul pleasures, have
been reborn in this realm.
»'-* «
93.0 Bhikkhus, in that
very realm of the Brahmas, many
thousands, and many hundred thousands, of Brahmas approached
me, and having made obeisance to me, stood at a suitable place.
And they spoke to me thus: Venerable Sir, in the present world-
cycle, known as Bhadda world-cycle, the Bhagava, the Homage-
Worthy, the Perfectly Self-Enlightened, have arisen now in the
world. Venerable Sir, the Bhagava is by social rank of the
ruling class, was born into the ruling class. Sir, the Bhagava is
of the Gotama clan. Sir, the life
span of the Bhagava is scant,
in this epoch lives
more. Sir, the Bhagava
at the foot of Assattha tree. Sir, the
brief and fleeting. The longest living person i
only up to a hundred years or a little
attained Enlightenment
Mahapadana Sutta
57
august pair of excellent disciples of the Bhagava
Sariputta and Mogallana. Venerable Sir, in the life-time of the
Bhagava, the assembly of the disciples has been held once only.
One thousand two hundred and fifty disciple
has been only this single assembly at which the disciples present
and participating are all Arahats. Sir, the Attendant Bhikkhu
called Ananda is the Bhagava's excellent Attendant. Sir, the
Bhagava's father is King Suddhodana. The Bhagava’s mother is
Queen Maya. The capital is the city Kapilavatthu, the Bhagava's
renunciation of the worldly life was such and such.
The Bhagava's becoming a bhikkhu was such and such
was such and such.
The Bhagava's attainment of Enlightenment was such and
such. The Bhagava's first, setting in motion the wheel of Dhamma
was such and such. Sir, we ourselves took up the Noble Practice
in the presence of the Bhagava and getting rid of the craving for
sensual pleasure, have been reborn in this realm.
94.Bhikkhus, this the Tathagata himself has a penetrating
discernment of the principle underlying knowledge of Past Exist¬
ences, the Principle which leads to the power of recall.
Due to this penetrating discernment. The Tathagata can
recollect the facts relating to the Buddhas of the past, the
Buddhas who had done away with the factors that prolong sam
-sara and who had cut off the course of rebirth, who had ended
the round of existence who had overcome all the ills of existence
and who had realized the complete Nibbana. And he can recall
the facts about these Buddhas by birth, by name, by clan, by
their life-span, by the pairs of excellent disciples, by assemblies
of their disciples, saying such was the birth, such
was the name, such was the clan, such was the moral-
such was the Insight
the mode of living, such was the
emancipation from defilements of those preceeding Buddhas.
The devas (i.e
matters known to me
me, due also to such information from the devas the Tathagata
can recollect the facts relating to the Buddhas of the past, the
Buddhas who had done away with the factors that prolong sam
are called
were present. There
the Bhagava s practice of meditation
ity, such was the concentration
wisdom, such was
the Brahmas) also have made these
. Due also to such information known to
Maha Vagga
58
and who had cut off the course of rebirth who had ended
sara
the round of existence who had overcome all the ills of
existences, and who had realized the complete Nibbana. And he
can recall the facts about these Buddhas by birth, by name, by
clan, by their life span, by the pairs of excellent disciple, by
assemblies of their disciples, saying: “Such was the name, such
was the birth, such was the clan, such was the Morality, such
was the Concentration, such was the Emancipation from
defilements, of those preceeding Buddhas”
The Bhagava gave this discourse. The Bhikkhus, being
delighted with the discourse, rejoiced in what had been said.
End of the Mahapadana Sutta,
First Sutta in the L
Division
m
u
m
it
N,
m
y
(Division Two)
Page
. . . MAHAPADANA SUTTA - 1
II. . MAHANIDANA SUTTA -59
III. ... MAHAPARJNIBBANA SUTTA -87
IV. ... MAHASUDASSANA SUTTA - 197
V. . JANAVASABHA SUTTA -227
/.
VI. . MAHAGOVINDA SUTTA - 251
.. . MAHASAMA YA SUTTA - 281
... SAKKA-PANHA SUTTA - 293
MAH AS ATI PA TTHANA SUTTA -319
• *
. PAyASI SUTTA - 355
VII ....
VI.
IX.
X. ...
Namo Tassa Bhagavato Arahato
Sammasambuddhassa
Homage to The Blessed One, The Arahat,
The Fully-Enlightened Buddha.
MAHANIDANA SUTTA
(Great Discourse on Causal Facto
(1) Paticca
Doctrine of Dene
•J5
L
*
.Jm, l .
on Origination
r
ti
PS
L
95. Thus have I heard:
At one time the Bhagava was residing at the market-town
of Kammasadhamma in the country of Kuru. The Venerable Ananda
approached the Bhagava, made obeisance to him, and seating him
self on one side, addressed the Bhagava thus
Venerable Sir, wonderful it is! Unprecedented it is! This
doctrine of Paticca-samuppada 1 is not only deep and profound, it
also has the signs of being deep and profound. But to my mind it
seems to be evident and fathomable
Ananda, say not so! Ananda, say not so! This doctrine of
Paticca-samuppada is not only deep and profound, it also has the
signs of being deep and profound.
Ananda, because of lack of proper understanding and pen
44
rr
pabbaja 2 grass, and are
matted bird's nest or that of munja grass or
3
or to escape from the round of existences ( samsara ).
96. Ananda, shuld it be asked if there is a cause for (the
I .Paticca-samuppada : Dependent Origination. Some use the terms 'Condi
tioned Genesis', 'Law of Cause and Effect', 'Chain of Causation'.
2. Munja and pabbaja grass: grass like fine thatch, which when processed like
it became diffi
jute could be made into twine. When this twine was entangled
cult to sort out the strands of twine. Similarly, people in the munja-like state of
mind could not know cause and effect.
: the four infra-human realms of existence, comprising the realm of
3. apaya
intense continuous
suffering, (niraya), the realm of animals, (tiracchana), the
the realm of frightened beings, (asura).
the four Nether Worlds, a n
realm of hungry beings, (peta), and
Apaya is sometimes translated as
term as it carries a spatial connotation.
ageing ; jara : commonly translated as old age.
L
4
Maha Vagga
62
to be that there is.
Again, if it be asked what the cause of ageing and death is,
the answer has to be that ageing and death are due to jati, new
existence.
Ananda, should it be asked if there is a cause for (the occur-
the answer has to be that
rence of) jati , coming into new existence
there is.
Again, if it be asked what the cause of jati is, the answer has
to be that jati is due to bhava 2 , the kammic causal process.
Ananda, should it be asked if there is a cause for (the occur¬
rence of) bhava , the answer has to be that there is.
Again, if it be asked what the cause of bhava is, the answer
has to be that bhava is due to upadana , clinging.
Ananda, should it be asked if there is a cause for (the arising
of) upadana, clinging, the answer has to be that there is.
Again, if it be asked what the cause of clinging is, the answer
has to be that clinging is due to tanha, craving.
Ananda, should it be asked if there is a cause for (the arising
of) tanha 3 , craving, the answer has to be that there is.
Again, if it be asked what the cause of tanha is, the answer
has to be that tanha is due to vedana, sensation.
# 7
Ananda, should it be asked if there is a cause for (the arising
of) vedana , sensation, the answer has to be that there is.
Again, if it be asked what the cause of vedana is, the answer
has to be that vedana is due to phassa 4 , contact.
Ananda, should it be asked if there is a cause for (the arising
of) phassa, contact, the answer has to be that there is.
Again, if it be asked what the cause of phassa is, the answer
1. new existence: Jati: commonly translated as birth.
2 bhava, as the cause of jati, is the causal process of kamma or volitional
activities in the course of this life; bhava as the result of upadana is existence.
3. tanha: lit.
unsatisfied longing
three aspects of tanha, vi
thirst", fig., mental thirst which becomes a craving, a fever of
for various kinds of objects or sensations. There are
viz., kamatanha, craving for pleasures of the senses,
bhavatanha, craving for rebirth (especially, rebirth
vibhavatanha, craving for annihilation (of Self). The
aspect are listed in Para 101.
in higher realms), and
six forms of the first
4. phassa means the coming together of the sense-base, sense-object, and Con
sciousness.
Maha Vagga
64
any being in any realm (of existence) :
(To amplify this, let us say) for instance, if jati does not occur
to devas to become devas, nor to Gandhabbas 1 2 to become
Gandhabbas, nor to Yakkhas 3 4 5 to become Yakkhas, nor to beings
(bhuta ) with visible forms to become such beings, nor to human
beings to become human beings, nor to four-legged beings to be-
four-legged beings, nor to birds to become birds, nor to be¬
come
ings that creep and crawl to become beings that creep and crawl,-if,
Ananda, jati does not occur to these various beings to become be¬
ings in their respective realm of existence, that is, if jati altogether
(i.e., abosulutely) does not occur,- then due to the non-occurrence
of jati, can jara-marana appear at all?
Venerable Sir, they cannot appear at all.
Therefore, Ananda, only this jati is the cause of, the source
of, the origin of, and the condition for, jara-marana.
99. Ananda, I have said that jati is conditioned by bhava. This
point, how jati arises through bhava, can be understood by means
of the following method (of reasoning):
Suppose, Ananda, bhava does not occur at all or in any way
for any being in any realm (of existence):
(To amplify this, let us say) for instance, if bhava does not
occur at all in any of the three states of existence, namely,
Kamabhava, Rupabhava, and Arupabhava 5 then due to the non-
4
44
1. That is, suppose there is no birth anywhere in way. And the following para¬
graph may be roughly paraphrased as "If no devas, gandhabbas, yakkhas,
bhGtas, human beings, etc., etc., are born in any realm...", or "If there is no
birth of devas, etc., etc., etc., at all.”
2. Gandhabbas: devas who belong to the lowest (catumaharajika) deva realm,
and who are noted musicians and entertainers.
3. Yakkhas : sometimes roughly translated as "demons," "demon spirits
nii", or (wrongly) "ogres", yakkhas are non-human beings. The term Yakkha
is used with widely varying attributes and connotations throughout the Paji
Canon, ranging from the pleasant to the hideous.
4. non-occurrence, nirodha (i.e., cessation of the repeated phenomenon of birth).
5. The term bhava has two main meanings, besides a few supplementary others:
(1) Kmma bhava , i.e
ge
., the kammic process cosisting of rebirth-producing
volitions and the mental phenomena associated therewith; (2) Upapatti bhava ,
the (kammic) resultant rebirth-process in three states of existence.
Maha Vagga
66
of) visible objects, rupatanha craving for (enjoyment of) sounds
saddatanha ; craving for (enjoyment of) smell, gandhatanha ;
ing for (enjoyment of) tastes or
(enjoyment of) physical contact, photthabbatanha ; craving for (plea
sure
crav
flavours, rasatanha ; craving for
of) ideas, thoughts, dhammatanha 1 2 3 4 , then due to the non-occur¬
rence of tanha, can upadana appear at all?
“ Venerable Sir, upadana cannot appear at all.”
Therefore, Ananda, only this tanha, craving, is the cause of, the
source of, the origin of, and the condition for, upadana, clinging.
102. Ananda, I have said that tanha, craving, is conditioned
by vedana \ sensation. This point, how tanha arises through vedana
,sensation, can be understood by means of the following method (of
reasoning):
Suppose, Ananda, vedana does not arise at all or in any way in
any being in any realm (of existence):
(To amplify this, let us say) for instance, if vedana does not
arise at all or in any way, either through contact by means of the eye,
(i.e., by seeing), or through contact by means of ear, (i.e., by hearing),
or through contact by means of the nose, (i.e., by the smelling), or
through contact by means of the tongue, (i.e., by the sens of taste), or
through contact by means of the body, (i.e., by touching), or through
contact by means of the mind, (i.e., by the faculty of the mind having
contact with mind-objects, such as thoughts, ideas),- then, due to the
non-occurrence of vedana, can tanha appear at all?
"Venerable Sir, tanha cannot appear at all."
Therefore, Ananda, only this vedana , sensation, is the cause of,
the source of, the origin of, and the condition for, tanha , craving.
103. Thus, Ananda, because of vedana, there arises tanha*.
1. rupatanha : Craving for rupa: Rupa has many shades of meaning. Briefly, it
may be rendered as materiality, material factor, matter, physical phenom¬
enon, physical substance.
2. dhammatanha : Craving for dhamma, mind-objects; ideas, thoughts, con¬
cepts are sense-objects of the faculty of mind.
3. vedana : has been rendered by some as "feeling"
4. tanha : The Commentary says there are two kinds of tanha, craving:
(i) vattamula tanha, craving leading to the round of existence; this is the
general aspect of craving;
(ii) samudacara tanha, craving i
in actual conduct and practice; this is the
MahS Nidana Sutta
67
Because of tanha, there arises quest (for possessions, pleasures)
ing, gaining, ( labha)
Because of getting, gaining, there arises (the process of) decision
how to use or enjoy (what has been got), ( vinicchaya ). Because of the
decision on use and enjoyment (of what has been gained), there arises
the excitement of passion and delight, (chanda-raga)'. Because of
excitement of passion and delight, there arises tenacious cleaving (to
• _ « , • •
what has been got) as one's own, ( ajjhosana ). Because of tenacious
cleaving (to what has been got) as one's own, there arises selfish
possessiveness, (pariggaha) 2 . Because of selfish possessiveness, there
arise meanness-and-stinginess ( macchariya ) 3 . Because of meaness-and
stinginess, there arises watchful guarding(of posssesions), (arkkha).
And because of such watchful guarding, there arises many wicked
demeritorious acts, such as hitting with sticks, wounding with weap
ons 4 , fighting, quarrelling 5 , contentiously disputing, using unbearable
expressions, backbiting and telling lies.
104. Ananda, I have said that becaus of watchful guarding
(of possesions,) there arise many wicked demeritorious acts, such
as hitting with sticks, wounding with weapons, fighting, quarrel
ling, contectiously disputing, using unbearable expressions, back
biting and telling lies.
r
on
particular, applied aspect of craving.
From this Para 103 to Para 122, the successive effects of the par
ticular aspect of craving are enlaged upon. The chain of causal factors inter
rupted here by these ten paragraphs is taken up again in Para 113.
excitement, desire for, wish for, delight in
(something); raga=passion,lust. Therefore, in this context, chanda-raga means
is a weaker pas
tenacious cleaving (to possessions ), ajjhosana , rendered in the
Burmese version as "firm
very own".
2. pariggaha : holding on to,;
Acquisitiveness
possible renderings.
3. macchariya :
jealously holding on to what one has.
4. lit., carrying sticks, bearing weapons.
5. quarrelling viggaha, lit., going against (one another).
1. chanda-raga: chanda= impulse
in (possessions etc.) Chanda-raga
passion for and delight
sion than
*
is ones
<r
seizing, grasping on to, carefully keeping (posses
Gloating over (what has been got)" are other
ft
ft
sions).
or
to share with others, thus
: stinginess, selfishness, not wishing
MahS Vagga
68
wicked demeritorious acts such as
This point, how these many
hitting with sticks, wounding with weapons, fighting, quarrelling
contentiously disputing, using unbearable expressions, backbiting
arise through watchful guarding of possessions, can
and telling lies
be understood by this means:
Suppose, Ananda, there is no watchful guarding (of posses
sions) at all or in any way by any being in any realm (of existence):
If there is entirely no such watchful guarding, then due to the ab
of such watchful guarding, can these many wicked
sence
demeritorious acts
fighting, quarrelling, contentiously disputing, using unbear
able expressions, backbiting and telling lies, occur at all?
Venerable Sir, they cannot occur at all.
Therefore, Ananda, only this watchful guarding (of posses
sions) is the cause of, the source of, the origin of, and the condition
for, the arising of these many wicked demeritorious acts, such as
hitting with sticks, wounding with weapons, fighting, quarrelling
contentiously disputing, using unbearable expressions, backbiting
and telling lies
ons
5 ?
tt
ness there arises watchful guarding (of possessions). This point
how meanness-and-stinginess gives rise to watchful guarding of
possessions, can be understood by this means:
Suppose, Ananda, meanness-and-stinginess does not arise at
all or in any way in any being in any realm (of existence): If there
is entirely no meanness-and-stinginess, then due to the absence of
meanness-and-stinginess, can watchful guarding of possessions ap
pear at all?
Venerable Sir, it cannot appear at all
• • •
Therefore, Ananda, only this meanness-and-stinginess is the
cause of, the source of, the origin of, and the condition for, watch
ful guarding of possessions
ness there arises meanness-and-stinginess. This point, how selfish
possessiveness gives rise to meanness-and-stinginess, can be under
stood by this means:
Suppose, Ananda, selfish possessiveness does not arise at all
or in any way in any being in any realm (of existence): If there is
entirely no selfish possessiveness, then due to the absence of selfish
Maha Nidana Sutta
69
possessiveness, can meanness-and-stinginess appear at all?
Venerable Sir, meanness-and-stinginess cannot appear at all.
• • .
Therefore, Ananda, only this selfish possessiveness is the cause
of, the source of, the origin of, and the condition for, meanness-
and-stinginess.
107. Ananda, I have said that because of tenacious cleaving
(to what has been got, as one's own), there arises selfish
it
93
13
9
possessiveness, can be understood by this means:
Suppose, Ananda, tenacious cleaving (to what has been got,
as one's own) does not arise at all or in any way in any being in any
realm (of existence): If there is entirely no tenacious cleaving, then
due to the absence of tenacious cleaving, can selfish possessive¬
ness appear at all?
Venerable Sir, it cannot appear at all.
Therefore, Ananda, only this tenacious cleaving (to what has
been got, as one's own) is the cause of, the source of, the origin of,
and the condition for, selfish possessiveness.
108. Ananda, I have said that because of the excitement of
passion and delight, there arises tenacious cleaving (to what has
been got, as one's own).This point, how the excitement of passion
and delight gives rise to tenacious cleaving, can be understood by
this means:
44
93
Suppose, Ananda, the excitement of passion and delight does
not arise at all or in any way in any being in any realm (of exist-
• , • •
ence): If there is entirely no excitement of passion and delight, then
due to the absence of the excitement of passion and delight, can
tenacious cleaving to what one possesses appear at all?
Venerable Sir, tenacious cleaving cannot appear at all.
Therefore, Ananda, only this the excitement of passion and
delight (in what has been gained) is the cause of, the source of, the
origin of, and the condition for, tenacious cleaving (to what has
been got, as one's own).
109. Ananda, I have said that because of (the process of)
one has got), there arises the
of passion and delight. This point, how (the process of)
and enjoyment (of what has been gained) gives rise
can be understood by this
99
44
decision on how to use or enjoy (what
excitement
decision on use
to the excitement of passion and delight
means:
MahS Vagga
70
Suppose, Ananda, (the process of) decision on how to use
enjoy (what has been got) does not arise at all or in any way in
any being in any realm (of existence): If there is entirely no (pro¬
cess of) decision on use and enjoyment, then due to the absence of
such decision, can the excitement of passion and delight appear at
or
all?
“Venerable Sir, it cannot appear at all.
Therefore, Ananda, only this decision on how to use or enjoy
(what has been got) is the cause of, the source of, the origin of, and
the condition for, the excitement of passion and deligh.
110. Ananda, I have said that because of getting, gaining
(things, property, etc), there arises (the process of) decision on how
to use or enjoy (what has been got),. This point, how getting, gain¬
ing, gives rise to decision on use and enjoyment, can be understood
by this means:
Suppose, Ananda, getting or gaining does not occur at all or
in any way to any being in any realm (of existence) 1 : If there is
entirely no getting, gaining (things etc.), then due to the absence of
getting and gaining, can (the process of) decision on how to use and
enjoy (what has been got) appear at all?
“Venerable Sir, it cannot appear at all.”
Therefore, Ananda, only this getting, gaining (things etc.) is
the cause of, the source of, the origin of, and the condition for,
decision on how to use and enjoy (what has been got).
111. Ananda, I have said that because of quest (for posses¬
sions, pleasures), there arises getting, gaining. This point, how quest
(fof possessions etc.) gives rise to getting, gaining (things etc.), can
be understood by this means:
Suppose, Ananda, there is no quest (for possessions, plea¬
sures) at all or in any way by any being in any realm (of existence):
If there is entirely no quest for anything, anywhere, then due to the
absence of quest, can getting or gaining occur at all?
“Venerable Sir, getting or gaining cannot occur at all.”
Therefore, Ananda, only this quest (for possessions, pleasures)
1. That is, suppose there is no getting or gaining (of things) by any being in any
realm of existence.
Maha Vagga
72
of its six forms, namely, eye-contact (i.e., contact
occur at all in any
with the sense of vision), ear-contact (i.e., contact with the sense of
hearing), nose-contact (i.e., contact with the
contact (i.e., contact with the sense of taste), body-contact (i.e
of touch), mind—contact (i.e., contact of
sense of smell), tongue
• *
contact with the sense
mind-object with the mind faculty),- then, due to the absence of
phassa , can vedana appear at all?
Venerable Sir, vedana cannot appear at all
Therefore, Ananda, only their phassa , this contact, is the cause
of, the sourse of, the origin of, and the condition for, vedana.
114. Ananda, I have said that phassa is conditioned
namarOpa, mind-and-body. This point, how phassa arises through
namarupa, can be understood by this means:
Ananda, the composite of mental phenomena, namakaya, is
manifested only through certain properties, features, sings and in¬
dications (such as sensation, perception 1 , volitional activities and
consciousness); and the (various) mental phenomena (of that com¬
posite) are designated by terms (such as vedana, sensation; sanna
perception; sankhara, volitional activites; and vinnana, conscious
ness) 2 . If these propeties, features, signs and indications (in the form
of sensation, perception, volitional, activities and consciousness) do
44
not exist, then can what is termed 'mind contact', abhivacanasaiiiphassa
• .... X ; jjj ..
3
appear at all the composite of (purely) physical phenomena
rupakayal
Venerable Sir, it cannot appear at all.?
Ananda, the composite of physical phenomena, rupakaya , is
manifested only through certain properties
dications (such as texture 4 , fluidity, temperature, extension); and
the (various) physical phenomena are designated by terms (such as
the element of solidity, pathavr, the element of fluidity and eohe-
44
features, signs
and in
1. Perception: Safina, perception, i
tion of sensations.
implying recognition by means
2. The words in the brackets
are from the explanation in the Commentary.
., contact which can be known only by its name)
manosamphassa , contact
3. Adhivacanasamphassa , (lit
explained in the Commentary as being the sames
of mind (see Para 113 above); i.e
object) with the organ or faculty of mind
4. Texture: hardness, softness, roughness, smoothness.
., contact of thoughts, ideas, imagery (mind
P:
Mah5 Vagga
74
vifinana in the mother’s womb.
♦
Ananda, if vifinana, consciousness after appearing in the
mother’s womb, were to cease, could namarupa result in the com¬
plete five khandha- aggregates?
“ Venerable Sir, namarupa cannot result or develop.”
Ananda, if vifinana, consciousness, were to cease abruptly
(lit, to be cut off) in one who is still young, either boy or girl, could
namarupa reach (lit., meet with, undergo) (the stage of) full growth,
maturation and development (lit., expansion)?
“ Venerable Sir, namarupa cannot reach the stage of full
growth.
Therefore, Ananda, only this vifinana, this consciousnes, is
the cause of, the sourse of, the origin of, and the condition for.
namarupa, mind-and-body.
116. Ananda, I have said that viiifiana, consciousness, is con¬
ditioned by namarupa. This point, how vifiiiana arises through
namarupa, can be understood by this means:
Ananda, if consciousness were not to have namarupa as a
supporting base, could the sum-total of dukkha, together with birth,
ageing and death appear in future?
“ Venerable Sir, this cannot appear in future.”
Therefore, Ananda, only this namarupa is the cause of, the
sourse of, the origin of, and the condition for, vifinana, conscious¬
ness.
Ananda, through just these mutually conditioning vifinana and
namarupa, there is birth, there is ageing, there is death, there is
recurrent passing from one state of existence to another, there is
repeated coming into existence. Through just these mutually condi¬
tioning vifiiiana and namarupa, there arises the basis ( patha , i.e., the
five khandhas) for arbitrary nomenclature ( Adhivacana )', the basis
for signigficant term ( Nirutti )\ and the basis for honorific appella¬
tion (Pannatti)' . through just these viiifiana and namarupa, there
arises the sphere of the intellect. Through just these mutually con-
1. The Commentary here indicates: Adhivacana
name without specific mean¬
ing; Nirutti, name with some specific meaning; Pahhatti, name indicating
some honour.
2. cycle of existences, in the three aspects of round of defilements, round of
actions and round of consequences of actions.
Maha Nidana Sutta
75
ditioning vinnana and namarupa, the cycle 2 of existences
round and round. Through just these mutually conditioning vinnana
and namarupa, there arises what is designated as the five khandha
turns
Definition of
117. Ananda, how does a person 1 , who believes in £ atta
Self, Soul, Ego, define attal
ri
■
and limitedness would define it by saying “ My atta is coporeal and
limited
yj
Ananda, the (second) person who believes in atta as having
coporeality but no limitedness would define it by saying “ My atta
is coporeal and unlimited
Ananda, the (third) person who believes in atta as having no
coporeality but having limitedness would define it by saying “ My
atta is incoporeal and is limited
5 *
no
My atta
44
is incoporeal and is unlimited ” 3 .
118. Ananda, of these (four persons), he who believes in atta
as having coporeality and limitedness may be either one who de
fines a coporeal and a limited atta only of this existence
who defines a coporeal and limited atta of future existences also
4
or one
4
1. a person; The Buddha, in
persons who believe in the soul and who define it variously according to
their conception of what the soul is.
2. who believes in: pannapento: lit., who designates (something) as atta,
are deductions made by
4
4
some
4. only of this existence; Here the Buddha is disti
of wrong views regarding existence. One is
existence; this is
the other view is that the soul continues in other existences;
ditthi, the doctrine of the eternal continuance of the soul after death. And the
person who holds either view is fi
the other view is on
behoves him to put the other right, to
Both are wrong views.
*
k
k
*
4
V
the view that there i
4
is
i
ucchedn ditthi , the doctrine of the annihilation of the soul;
VXV#
is sas.
4
4
0
x
k
untrue, and that it
is true.
the wrong track, believing what is
make the other realize what i
Maha Vagga
76
I shall put right the wrong view of the
Either of the two thinks
other
44
r*
it is proper to say that the wrong
Ananda, this being so
view
in the mind of that person.
i
and limitedness, persists
Ananda, of these (four persons), he who believes in atta
limitedness may be either one who
as having coporeality but no
defines a coporeal and unlimited atta only of this existence, or one
who defines a coporeal and unlimited atta of future existences also.
Either of the two thinks “ I shall put right the wrong view of the
other
«
Ananda, this being so, it is proper to say that the wrong view
termed Ruplanantattanuditthi, the belief in atta coporeality and un
limitedness, persists in the mind of that person.
Ananda, of these (four persons), he who believes in atta as
having no coporeality but having limitedness may be either one
or
one who defines an incoporeal and limited atta of future existences
also. Either of the two thinks “ I shall put right the wrong view of
the other”.
Ananda, this being so, it is proper to say that the wrong view
termed ArupTparittattanuditthi, the belief in atta with incoporeality
and limitedness, persists in the mind of that person.
Ananda, of these (four persons), he who believes in atta as
having neither coporeality nor limitedness may be either one who
defines an incoporeal and unlimited atta only of this existence, or
one who defines an incoporeal and unlimited atta of future exist¬
ences also. Either of the two thinks “ I shall put right the wrong
view of the other”.
Ananda, this being so, it is proper to say that the wrong view
termed ArupTanantattanuditthi , the belief in atta with incoporeality
the mind of that person.
Ananda, this how a person who believes in attta defines
and unlimitedness, persists in
atta.
1. persists: anuseti: recurs
2. a person: Here, the Buddha is
theory
again and again.
describing persons who do not hold the uttu
Maha Nidana Sutta
77
Non-Definition of
WM
4
19. Ananda, how does a person 2 who does not believe in
atta, Self, Soul, Ego, refrain 1 from defining attal
Ananda, the person who does not believe in atta as having
coporeality and limitedness would make no such definition as
atta is corporeal and limited”.
Ananda, the (second) person who does not believe in atta as
having coporeality but no limitedness would make no such defini¬
tion as
My
44
atta is corporeal and unlimited”.
Ananda, the (third) person who does not believe in atta as
having no coporeality but having limitedness would make no such
definition as “ My atta is incorporeal and is limited
Ananda, the (fourth) person who does not believe in atta as
having no coporeality and no limitedness would make no such defi¬
nition as “ My atta is incorporeal and is unlimited”.
• • i.
120. Ananda, of these (four persons), he who does not be¬
lieve in atta as having coporeality and limitedness may be either
one who does not define a corporeal and limited atta only of this
existence, or one who does not define a corporeal and limited atta
of future existence also. Either of the two does not think “ I shall
tJ
put right the wrong view of the other”.
Ananda, this being so, it is proper to say that the wrong view
termed ROpfparittattanuditthi, the belief in a coporeal and limited
atta, does not persist in the mind of that person.
Ananda, of these (four persons), he, who does not believe in
atta as having coporeality but no limitedness may be either one
who does not define a corporeal and unlimited atta only of this
existence, or one who does not define a corporeal and unlimited
atta of future existence also. Either of the two does not think
4 4
shall put right the wrong view of the other .
Ananda, this being so, it
termed RupTanantattanuditthi, the belief in
ited atta, does not persist in the mind of that person
Ananda, of these (four persons), he, who does not believe in
having limitedness may be
is proper to say that the wrong view
a corporeal and unlim-
atta as having no corporeality but no
either one who does not define an incorporeal and limited atta only
who does not define an incorporeal and
of this existence, or one
designate anything as atta.
1. refrain from: lit., does not define or
Maha Vagga
78
of future existence also. Either of the two does not
view of the other”.
limited atta
think “ I shall put right the wrong
Ananda, this being so
view termed ArupTparittattanuditthi, the belief in an incorporeal
and limited atta, does not persist in the mind of that person.
Ananda, of these (four persons), he who does not believe in
having corporeality neithe limitedness may be either one
it is proper to say that the wrong
atta as
who does not define an i
or one who does not define an incorporeal and unlimited
existence
atta of future existence also. Either of the two does not think “ I
shall put right the wrong view of the other”.
Ananda, this being so, it is proper to say that the wrong view
termed Arupianantattanuditthi, the belief in an incoporeal and un
limited atta , does not persist in the mind of that person.
Ananda, this is how a person who does not believe in atta
refrains from defining atta
(4) Consideration of Atta
Anand, what does a person who considers atta, take
121 .
atta to be?
Ananda, the person who considers vedarta, sensation, as atta
takes sensation as atta and believes: “ Sensation is my atta.
Ananda, some other person, who considers atta, believes:
My atta cannot feel any mental phenom
r*
it
Sensation is not my atta
”1
ena.
Ananda, still another person, who considers atta, believes
Sensation is not my atta. And it is not that my atta cannot feel any
it
1. cnnot feel any mental phenomenon: here
rupkkhandha, the aggregate of physical phenomena
atta is the mere body it cannot experience or feel any sensation
mental phenomenon.
2. Here, in the case of the third person
three remaining
tion
41 .
atta is
rupa or
or roughly the body. If
or any other
atta is identified with one or all of the
Khandhas, namely, sannakkhandha , aggregate of percep
a, aggregate of volition or mental formations, and
of consciousness. The first person
the second person with body, and the third person with
an sensation
T*
•#
r
€
4
vinfiana kkha ndha , a gg r eg ate
atta with sensation
%
1
one or <
namely, perception, volitions, and consciousness,
third person, he believes that atta can
nomena.
I
4T
*
Thus, in the case of the
experience these three mental phe-
Maha Nidana Sutta
79
mental phenomenan. My atta can feel a mental phenomenan. My
atta has the property of feeling a mental phenomenon.
122. Ananda, of those (three persons), this should be said to
the person who maintains that “ Sensation is my atta
Friend, there are three kinds of sensation: pleasant
tion, unpleasant sensation, and neither pleasant nor unpleasant, neu¬
tral, sensation. Of these three kinds of sensation, which do you
consider to be attal
”2
sensa
Ananda, when a pleasant sensation is felt, neither unpleasant
sensation nor neutral sensation can be lelt. At that time, only the
pleasant sensatoin can be felt.
Ananda, when an unpleasant sensation is felt, neither pleas¬
ant sensation nor neutral sensation can be lelt. At that time, only the
unpleasant sensatoin can be felt.
Ananda, when a neutral sensation is felt, neither pleasant sen¬
sation nor unpleasant sensation can be lelt. At that time, only the
neutral sensatoin can be felt.
123. Ananda. a pleasant sensation is impermanent; it is a re¬
causes *; it arises due to being
suit produced by a
conditioned by causal factors; it has the nature of wasting away, of
disintegrating, of disappearing, of ceasing.
Ananda, an unpleasant sensation too is impermanent; it is a
result produced by a combination of causes; it arises due to being
conditioned by causal factors; it has the nature of wasting away, of
disintegrating, of disappearing, of ceasing.
Ananda, a neutral sensation too is impermanent; it is a result
produced by a combination of causes; it arises due to being condi¬
tioned by causal factors; it has the nature of wasting away, of disin
tegrating, of disappearing, of ceasing
While a person is having a pleasant sensation, he entertains
. When that
5 ?
This pleasant sensation is verily my atta
the belief
pleasant
perished ”. When he is having an unpleasant sensation, too
entertains the belief “ This unpleasant sensation is verily my atta ".
When that unpleasant sensation disappears, he will have to say again
My atta has perished ”. When he
he again entertains the belief “ This neutral sensation is verily
£4
My atta has
44
sensation disappears, he will have to say
is having a neutral sensation,
too
of causes: sahkhata; formed.
I. a result
MahS Vagga
T
L»J
8
. When that neutral sensation disappears, he will have to
* *
my atta
say again 44 My atta has perished .
Thus, the person who maintains that “ Sensation i
in this very life impermanent, is im
and has the nature of arising (i.e
is my atta
in effect that atta is
considers
bued with pleasure and pain
comong into existence) and wasting away (lit., decaying).
Therefore, Ananda, the view that “ Sensation is my atta ” is
M
not (by the above demonstration) fitting or proper.
124. Ananda, of those (three persons), this should be said to
Sensation is not my atta. My atta
the person who maintains that
cannot feel any mental phenomenon
Friend, is it possible to
which does not have the capacity for feeling any mental phenom
4 4
44
a
: ‘ This verily is Myself ?
enon as
Venerable Sir, it must be said that it is not possible.
44
Therefore, Ananda, the view that “ Sensation is not my atta.
• • # • • •
My atta cannot feel any mental phenomenon” is not (by the above
demonstration) fitting or proper.
125. Ananda, of those (three persons), this should be said to
the person who maintains that “ Sensation is not my atta. And it is
not that my atta cannot feel any mental phenomenon. My atta can
feel a mental phenomenon ”. My atta has the property of feeling a
mental phenomenon”.
Friend, if sensation in any form or of any kind were to ceas
absolutely, then in the complete absence of sensation, would it be
44
sensa
tion, as: ‘ This verily is Myself’?
Venerable Sir, it must be said that it would not be possible
, • •• • . ••
Therefore, Ananda, the view that “ Sensation is my atta. And
it is not that my atta cannot feel any mental phenomenon. My atta
can feel a mental phenomenon ”. My atta has the property of feel¬
ing a mental phenomenon” is not (by the above demonstration)
or proper.
126. Ananda, because of this, the bhikkhu does not consider
sensation is atta ; nor does he consider that atta cannot feel any
£4
1. i.e,. the mental phenomena (of perception, volition, consciousness) entirely
without sensation because of its postulated complete cessation.
Maha Nidana Sutta
81
mental phenomenon; nor does he consider that
mental phenomenon; my atta has the property of feeling
phenomenon’. Not considering like this, that bhikkhu does not cling
to any of the five khandhas. Because of this lack of clinging, he
does not crave 1 for anything. Because he becomes devoid of crav-
liberated
(from moral defilements). He knows: “ Rebirth is no more for me;
the noble practice of the Path (leading to liberation) has been car¬
ried out; what should be done has already been done; and for this
purpose (i.e., attainment of Magga) there is nothing more to be
done
My atta can feel a
a mental
mg
5 *
Ananda, should anyone say of the bhikkhu with such and
emancipated mind 2 , - that “ he holds the view that a sentient being
exists after death
99
or that “ he holds the view that a sentient being does not exists
after death
r*
*
or that “ he holds the view that a sentient being exists and yet
does not exist after death
or that “ he holds the view that a sentient being neither does
exist nor does exist after death”,- such saying would be improper.
And why would it be improper?
Ananda, whatever the extent there is of arbitrary nomencla¬
ture and its basis (i.e., the five khandhas); of significanture term
and its basis (i.e., the five khandhas); of honorific appellation and
its basis (i.e., the five khandhas); of knowledge and intellect, and
its sphere of activity (i.e., the five khandhas); of the round of exist¬
ences and its continual turning,- all that is completely and throughly
known by the bhikkhu (who is an arahat), being emancipated from
all moral defilements.
To say of such a bhikkhu (who is an arahat, and) who has
been emancipated from all moral defilements that “he does not know
he does not see, he holds such and such a view” is improper in
deed.
1. crave: paritassati , lit., long after (something).
2. i.e., An arahat.
3. area: thiti: “ The place where vinnna is (or is sited)
a, support, base. Each
so that these seven
The Commentary
area of consciousness covers
areas together with the
n
• \•
*
4
one or more realms of existence
Maha Vagga
82
(5) the Seven Areas of Consciousness
127. Ananda, there are seven areas
(vinnna ). Besides, there are two spheres ( ayatana 2 ).
The seven areas of vinnna , Consciousness, are these:
Ananda, there are beings with diversity of bodily form and
diversity of birth-linking Consciousness \ These are human beings,
devas of the six sensual realms 4 , and some lower earth-bound sprits.
This is the first area of vinnana.
Ananda, there are beings with diversity of bodily form and
uniformity of birth-linking Consciousness. These are Brahma of
the first jhana realms. This is the second area of vinnna:
Ananda, there are beings with uniformity of bodily form and
diversity of birth-linking Consciousness. These are the Brahmas
of the Abhassara 5 realm. This is the third area vinnna.
Ananda, there are beings with uniformity of bodily form and
also uniformity of birth-linking Consciousness. These are the
Brahmas of the Subhakinha 6 realm. This is the fourth area vinnna.
♦ •
Ananda, there are the Brahmas who by concentrating on the
concept ‘Space is Infinite’ have reached the Akasanahcayatana
realm, where all forms of Consciousness that turn on corporeality
(rupasahha) have been completely transcended, all forms of Con¬
sciousness arising out of contact between the senses and their ob-
3
of Consciousness
7
two “ spheres ( ayatana ) cover all the thirty-one realms of existence, (some,
by implication, though not mentioned), which comprise the field of sarhsara,
the cycle of existences.
2. ayatana: In this context, sphere, field, range. The Burmese version simply
renders it as “ place”, the Commentary as “ place or or abode”.
3. birth-linking consciousness: saRna: in this term , the semantic fields of
perception and consciousness overlap. The Burmese version renders it as
patisandhi (birth-linking)
in effect equating it with birth-linking
sanna
consciousness, vinnna.
9 m
4. i.e., not including the Brahmas. The text has “ some devas ” meaning devas
who are not Brahmas.
5. Abhassara: radiant celestial being. (For this and the following realms of
existence, see also Appendix A5 to the Translation of Sllakkhandha Vagga,
Digha Nikaya.)
6. Subhkinha: lustrous.
#
7. AkSsSnancaya tana: The realm of Infinite Space.
Maha Nidana Sutta
83
jects (patighashha) have vanished, and other forms of Conscious
ness, many and varied ( nanattasahha ), are not paid attention to
This is the fifth area of vinnana.
Ananda, there are the Brahmas who have reached the
Vinnanancayatana 1 realms, by concentrating on
sciousness is Infinite’, having totally gone
Infinity of Space. This is the sixth area of vinnana
Ananda, there are the Brahmas who have reached the
Akincannayatana 2 realm, by concentrating on the concept ‘ Noth-
beyond the jhana of the Infinity of
Consciousness. This is the seventh area of vinnana.
( The above are the seven areas of vinnana )
The two ayatana spheres are: the sphere (or place or realm) of
beings devoid of sanna 3 , and the sphere (or place or realm) of be¬
ings with neither sanna nor non-sanna
_■ •
128. Ananda, of those seven areas of vinnana. Conscious¬
ness, there is the first area of vinnana , where there are beings with
diversity of bodily form and diversity of birth-linking Conscious-
• • • ,
ness, such as human beings, devas of the six sensual realms and
some lower earth-bound sprits.
Ananda, would it be proper for a person who knows that first
area of vinnana, who also knows how it comes into being, also how
it vanishes or disappears, also its attractiveness, also its danger
and also how to get free of it,- for such a person, would it be proper
to find pleasure in it?
the concept ‘ Con-
beyond the jhana of the
ing is there’, having totally gone
4
5
1. Vinnanancayatana: The realm of Infinite Consciousness.
2. Akincannayatana: The realm of
means the vanishing of the Consciousness of the previous (Vi
Nothingness. Nothingness in this context
anancayatana)
in
€
a.
I
consciousness, according to the
3, This realm, asannasatta , a state without
Commentary is one of the sixteen rupa realms.
Nevasannanasannayatana: The realm of neither Consciousness
Consciousness, that is without coarse or evident
excessively refined or tenuous consciousness
5. danger; admava: also translated as
in it is due to its impermanence
6. What is said about the first area of vinnana <
4
nor non-
consciousness but not without
scarcely discernible,
fault, disadvantage. The danger inherent
changeableness and concomitant dukkha .
ies to the remaining six
*-
areas
MahS NidSna Sutta
85
Contemplating the kasina object in one’s own body, and
having attained the rupaj,
matter, one contemplates (also external) forms and objects (such as
kasina objects). This is the first Release
Not paying attention to the kasina objects in one’s own body
such as colour, form and corporeal features, one contemplates ex
ternal ( kasina ) forms. This is the second Release.
One applies oneself to the brightness and clarity (subha) of
the object of intense contemplation 1 . This is the third Release
y concentrating on the concept ‘Space is Infinite’ one achieves
and remains in Akasanahcayatana jhana, where all forms of con¬
sciousness that turn on corporeality ( rOpasafiha) have been com¬
pletely transcended, all forms of consciousness arising out of con¬
tact between the senses and their objects (patighasahha) have van¬
ished, and other forms of consciousness, many and varied
(nanattasanna) , are not paid attention to. This is the fourth Release.
By concentrating on the concept ‘Consciousness is Infinite
one achieves and remains in Vihhanahcayatana jhana, having to
tally gone beyond the jhana of the Infinity of Space. This is the
fifth Release
By concentrating on the concept ‘Nothing is there’ one achieves
and remains in the Akihsanhnayatana jhana,, having totally gone
beyond the jhana of the Infinity of Consciousness. This is the sixth
Release.
the mental absorption in form and
m
One achieves and remains in the Nevasahhanasahnayatana
jhana , the jhana of neither sahha nor non-sahha, having totally gone
beyond the jhana of Nothingness. This is the seventh Release.
One achieves and remains in the sustained attainment of Ces¬
sation, Nirodha-samapatth in which all forms of Consciousness
from hindrances). The kasina -induced jhana is mundance or
is ‘distanced
worldly jhana.
Rupavacara jhanas and four Arupavacara jhanas. The
attain the sixteen Fine-material Realms of the
There are four
former can be practised to
Brahmas.
is a kasina
l.e,, subjectively, or
1. The object of intense contemplation (in the
whether it is a physical object (internal to the body, i
after-image resulting from prolonged fixation
external, i.e., objectively), or an
of consciousness
on the actual kasina object
Maha Vagga
86
having totally gone beyond the jhana of neither sahha nor
cease
non-sahha. This is the eighth Release.
Ananda, these are the eight stages of Release.
130. Ananda, the bhikkhu enters upon and attains these
eight stages of Release in straightforward order, and also in re¬
verse order, and also in straightforward and revers order (i.e.,
forward and backward). He repeatedly enters upon and remains in
any jhana at will, anywhere at will, for any pre-determined length
of time. He also rises out of the jhana at will. Because of the
complete destruction of the asavas, moral intoxicants or taints, he
realizes and attains by himself in the present life the taing-free
emancipation of the mind ( Arahattaphala Samadhi) as well as the
Insight emancipation ( Arahattaphala Pahha ), through Magga In¬
sight.
Ananda, such a bhikkhu is called ubhatobhagavimutta
who is emancipated (from all kilesas , moral defilements) and at¬
tains Arahatship, being free in both ways. 2
Ananda, there is no other emancipation (from moral defile¬
ments) in both ways that is loftier and moral excellent than this
emancipation (from moral defilements) in both ways.
The Bhagava gave this discourse. Ananda, being delight with
the discourse, received it rejoicingly.
one
End of the Mahanidana Sutta, the Second Sutta
1 .Ubhatobhaga vimutta: one who is emancipated in both ways. There are five
kinds of emancipation in both ways. Of these, emancipation in both ways
after the attainment of Nirodha Samapatti is the loftiest and the most excellent.
2. in both ways: ubhatobhaga: (lit., both parts) i.e
free both by the discipline
of the eight stages of Release and by Insight Wisdom. The Commentary
says: “both ways”means emancipation
from material composite ( rupakaya )
mental aggregates
is attained through the repeated arupa jhanas ; and from
( namakaya ) through Magga Insight.
ANA SUTTA
( Discourse on the Great Event of the Passing
Away of the Buddha)
»
132. Thus have I heard:
At one time the Bhagava was residing at Rajagaha, on the
Gijjhakuta 1 hill. During that time the king of Magdha, Ajatasattu
son of Qeen VedahT, wanted to attack the Vajji princes, and de
dared thus: “I shall annihilate these Vajji princes, powerful and
mighty 2 as they are. I shall destroy them, bring them to utter rack
and ruin
132. Then King Ajatasattu of Magadha, son of Qeen Vedehl
called to him the Chief Minister of Magadha, the brahmin Vassakara,
and said to him:
Come, brahmin, go to the Bhagava, and pay homage at his
feet, carrying my words. Enquire whether the Bhagava is free from
illness and affliction, whether he is enjoying bodily vigour, strength
ease and comfort. Say to the Bhagava ‘ Venerable Sir, King Ajatasattu
of Magadha, son of Qeen Vedehl, pays homage at your feet. He
enquires by me whether the Bhagava is free from illness and afflic¬
tion, whether he is enjoying bodily vigour, strength, ease and com¬
fort’. And say thus to him, ‘He wishes to attack the Vajji princes
and has declared that he will annihilate the Vajji princes, powerful
and mighty as they are, and that he will destroy them and bring
them to utter rack and ruin.’ And carefully nothing what the Bhagava
says, repeat to me his remarks. The Tathagatas never speak what is
untrue.
it
*
5*
133. The brahmin Vassakara, Chief Minister of Magadha,
Very well. Your Majesty,” in assent to King Ajatasattu of
said
Magadha, son of Qeen Vedehl. And he had excellent and elegant
carriages harnessed, and mounting and excellent carriage, left
Rajagaha for
carriges. after proceeding as far as the carriage might properly go
he dismounted from the carriage, and approached the Bhagava on
foot. After offering courteous greetings to the Bhagava and having
it
other excellent
the Gijjhakuta hill, accompanied
• f i
_ . ; mouth of vultures.
2. powerful and mighty, through harmonious union
Ji
and military preparedness
Maha V
r
I
4
90
L'\
L
one side, and thus addressed the
Vassakara, seated himself on
Bhagava:
Venerable Gotama, King Ajatasattu of Magadha, son of Qeen
Vedehl, pays homage at your feet. He enquires after (the state of)
your vigour, strength, ease and comfort. He wishes to
44
your health
attack the Vajji princes, and has declared that he will annihilate
them, powerful and mighty as they are, and that he will destroy
them and bring them to utter rack and ruin.
Seven Factors of Non-Decline*
of King and Princes
134. At that time the Venerable Ananda was at the back of the
Bhagava, fanning him.
The Bhagava said to the Venerable Ananda:
Ananda, do the Vajji princes meet in assembly frequently?
Do they have meetings many times? What have you heard?
Venerable Sir, I have heard that the Vajji princes meet in
assembly frequently, and that they have meetings many times.
Ananda, so long as the Vajji princes assemble frequently and
44
ity is to be expected, not their.decline. (1)
Ananda, do the Vajji piinces assemble in harmony and unity
and do they leave the assemblies in harmony and unity? And do
* • * • * *
they carry out the affairs of the Vajji country in hamony and unity?
What have you heard?
Venerable Sir, I have heard that the Vajji princes assemble
in harmony and unity, that they leave the assemblies in harmony
44
harmony and unity
Ananda, so long as the Vajji princes assemble and disperse in
harmony and unity,and carry out in harmony and unity the affairs
of the Vajji country, the furtherance of their welfare and prosperity
is to be expected, not their decline. (2)
not been ordained before, and do they refrain from abolishing what
1. Non-Decline or Non-Diminution:
cline, deterioration. The opposite i
furtherance.
aparihana from parihana , lessening, de
is vuddhi. increase, growth, prosperity
*
Mahaparmibbana Sutta
91
has been ordained before, and do they act in conformity with the
ancient, established VajjT practices, customs and institutions? What
have you heard?
Venerable Sir, I have heard that the VajjT princes refrain
from ordaining what has not been ordained before, that they refrain
46
m
conformity with the ancient, established Vajji practices, customs
and institutions
55
Ananda, so long as the VajjT princes refrain from ordaining
what has not been ordained before, refrain from abolishing what
has been ordained before, and act in conformity with the ancient
established VajjT practices, customs and institutions, the further
ance of their welfare and prosperity is to be expected, not their
decline. (3)
5
Ananda, do the VajjT princes treat their elders with respect,
esteem, veneration and reverence, and do they consider that those
elders ought to be listened to? What have you heard?
elders with respect, esteem, veneration and reverence
that those elders ought to be listened to.
Ananda, so long as the VajjT princes treat their elders with
respect, esteem, veneration and reverence, and consider that those
elders ought to be listened to,
prosperity is to be expected, not their decline. (4)
Ananda, do the VajjT princes refrain from forcibly abducting
women and maidens and detaining them? What have you heard?
Venerable Sir, I have heard that the VajjT princes refrain
from forcibly abducting women and maidens and detaining them.
Ananda, so long as the VajjT princes refrain from forcibly
abducting women and maidens and detaining them, the furtherance
of their welfare and prosperity is to be expected, not their decline.(5)
Ananda, do the VajjT princes show respect, esteem, venera¬
tion and reverence towards their shrines, within and without the
appropriate offerings and oblations to be
formerly, without neglect or omission?
and consider
55
66
5 5
city, and do they cause
made to those shrines as
What have you heard?
Venerable Sir, I have heard that the VajjT princes show re
44
sped, esteem
and without the city, and that they cause appropriate offerings and
Man
94
decline. (2)
the bhikkhus do not prescribe that (viz,
not been prescribed, and do not abolish what has
Bhkkhus, so long as
rules) which has
been prescribed, and observe well the prescribed rules (of the Dis
cipline of Bhikkhus), conducting themselves accordingly, the fur
therance of their (spiritual) progress is to be expected, not its de
cline. (3)
Bhkkhus, so long as the bhikkhus respect, esteem
and rever the bhikkhu elders who are of long standing (in their
bhikkhuhood) who had long since become bhikkhus, who are the
fathers and leaders of the Sarhgha, and consider that those bhikkhu
elders ought to be listened to, the furtherance of the bhikkhus’(spiri-
tual) progress is to be expected, not its decline. (4)
Bhkkhus, so long as the bhikkhus do not fall under the power,
the influence of that tanha, craving, which arises (within them) and
which leads to rebirth, the furtherance of their (spiritual) progress
venerate
is to be expected, not its decline. (5)
Bhkkhus, so long as the bhikkhus desire a sequestered life in
remote forest dwellings, the furtherance of their (spiritual) progress
is to be expected, not its decline. (6)
Bhkkhus, so long as the bhikkhus maintain mindfulness in
themselves, in order that those fellowpractitioners of the life of
purity who cherish virtue and who have not yet come might come,
and those (of the same nature) who have come might live in com¬
fort and ease, the furtherance of their (spiritual) progress is to be
expected, not its decline. (7)
Bhkkhus, so long as the bhikkhus these seven factors Non-
so long as the bhikkhus
seven factors thoroughly, the furtherance
is to be expected, not its decline.
Decline endure among the bhikkhus, and
observe and apply these
of their (spiritual) progress i
A Second
137. Bhikkhus, I shall further expound to you another set of
of
Factors on Non-Decline
r.i
V
II
seven
and bear it well in mind.
The bhikkhus assenting respectfully, the Bhagava gave this
discourse:
Bhkkhus, so
given to pleasure in
from (mundane) activities
long as the bhikkhus do not delight in, are not
and make no endeavour to derive enjoyment
or transactions, the furtherance of their
bb
Sutta
95
#
L' .
(spiritual) progress is to be expected, not its decline. (1)
Bhkkhus, so long as the bhikkhus do not delight in, are not
given to pleasure in, and make no endeavour to enjoy idle talk, the
furtherance of their (spiritual) progress is to be expected, not its
decline. (2)
Bhkkhus
so long as the bhikkhus do not delight i
given to pleasure in, and make no endeavour to enjoy (slothfulness
in, are not
is to be
expected, not its decline. (3)
Bhkkhus, so long as the bhikkhus do not delight in, are not
given to pleasure in, and make no endeavour to enjoy the company
of associates, the furtherance of their (spiritual) progress is to be
expected, not its decline. (4)
Bhkkhus, so long as the bhikkhus are without evil desires
(such as the desire to boast of non-existent attainments or achieve
ments), and so long as they do not fall under the influence of evil
desires, the furtherance of their (spiritual) progress is to be ex
pected, not its decline. (5)
Bhkkhus, so long as the bhikkhus do not associate with evil
friends or evil companions, and are not inclined towards evil com
panionship, the
expected, not its decline. (6)
Bhkkhus, so long as the bhikkhus do not stop halfway (before
attainment of Arahatship), through achieving some small spiritual
attainment, the furtherance of their (spiritual) progress is to be
expected, not its decline. (7)
Bhkkhus, so long as these seven factors of Non-Decline en
dure among the bhikkhus, and so long as the bhikkhus observe and
apply these seven factors thoroughly, the furtherance of the (spir
itual) progress of the bhikkhus is to be expected, not its decline.
Factors on Non-Decline
138. Bhikkhus, I shall further expound to you another set 1 of
seven factors of Non-Decline. Listen attentively to this exposition
and bear it well in mind
The bhikkhus assenting respectfully, the Bhagava gave this
A Third Set of
v
r.
!•
Li
LL-
discourse:
1. another set: the third set consists of seven
I
#1
r
k
%
a Sutta
a
1
97
4
and bear it well in mind.
The bhikkhus assenting respectfully, the Bhagava gave this
discourse:
Bhkkhus, so long as the bhikkhus cultivate Mindfulness, sati
a factor which leads to Enlightenment, the furtherance of the (spir
itual) progress of the bhikkhus is to be expected, not its decline. (1)
Bhkkhus, so long as the bhikkhus cultivate investigative know!
edge of phenomena, dhammavicaya ', leading to Enlightenment, the
is to be ex
pected, not its decline. (2)
Bhkkhus, so long as the bhikkhus cultivate effort, vTriya 1 2 3 , lead
ing to Enlightenment, the furtherance of the (spiritual) progress of
the bhikkhus is to be expected, not its decline. (3)
Bhkkhus, so long as the bhikkhus cultivate delightful satis
faction, pTti, leading to Enlightenment, the furtherance of the (spir
itual) progress of the bhikkhus is to be expected, not its decline. (4)
Bhkkhus, so long as the bhikkhus cultivate serenity, passaddhi.
*
is to be expected, not its decline. (5)
Bhkkhus, so long as the bhikkhus cultivate Concentration
samadhi, leading to Enlightenment, the furtherance of the (spir
itual) progress of the bhikkhus is to be expected, not its decline. (6)
Bhkkhus, so long as the bhikkhus cultivate equanimity
upekkha \ leading to Enlightenment, the furtherance of the (spir
itual) progress of the bhikkhus is to be expected, not its decline. (7)
Bhkkhus, so long as the bhikkhus these seven factors Non
Decline endure among the bhikkhus, and so long as the bhikkhus
observe and apply these seven factors thoroughly, the furtherance
of their (spiritual) progress is to be expected, not its decline.
of Seven Factors of Non-Decline
140. Bhikkhus, I shall further expound to you another set 4 of
seven factors of Non-Decline. Listen attentively to this exposition
A Fifth
r
L!
L _
d ham mu, ( phenomena ) here means mind and matter
1. dhammavicaya:
( namarupa ).
2. viriya : same as samma vayama , Right Effort.
3. upekkha: Equanimity is mental equipoise, not mere
result of a calm concentrative mind, a quiet mind.
indifference. It is the
4. The fifth set is a set of seven perceptions.
Maha V
4
98
L.
L •
and bear it well in mind.
The bhikkhus assenting respectfully, the Bhagava gave this
d scourse:
the bhikkhus cultivate the perception of
the furtherance of the (spiritual) progress
■ • % •
not its decline. (1)
the bhikkhus cultivate the perception of
Non-Self, anatta , the furtherance of the (spir
Bhkkhus, so long as
Impermanence, anicca
of the bhikkhus is to be expected
Bhkkhus, so long as
Non-Soul, Non-Ego
itual) progress of the bhikkhus is to be expected, not its decline. (2)
Bhkkhus, so long as the bhikkhus cultivate the perception of
the corruptness, the impurity (of the body), asubha, the furtherance
of the (spiritual) progress of the bhikkhus is to be expected, not its
decline. (3)
Bhkkhus, so long as
the danger of all formation of existence, adTnava, the furtherance
of the (spiritual) progress of the bhikkhus is to be expected, not its
decline. (4)
Bhkkhus, so long as the bhikkhus cultivate the perception of
abandonment, pahana l , the furtherance of the (spiritual) progress
of the bhikkhus is to be expected, not its decline. (5)
Bhkkhus, so long as the bhikkhus cultivate the perception of
detachment from desire, viraga, the furtherance of the (spiritual)
progress of the bhikkhus is to be expected, not its decline
Bhkkhus, so long as the bhikkhus cultivate the perception of
cessation, nirodha, 2 the furtherance of the (spiritual) progress of
the bhikkhus is to be expected, not its decline. (7)
long as the bhikkhus these seven factors Non
Decline endure among the bhikkhus, and so long as the bhikkhus
observe and apply these seven factors thoroughly, the furtherance
of their (spiritual) progress is to be expected, not its decline
( 6 )
Bhkkhus, so
Six Factors of Non-Decline of Bhikkhus
141. Bhikkhus, I shall expound to you six factors 3 of Non
Decline. Listen attentively to this exposition and bear it well in
mind.
The bhikkhus assenting respectfully, the Bhagava gave this
1. pahana: abandonment or discarding (of kilesas, moral defilements).
2. nirodha: cessation
3. six factors: sSranFyB dhamma
moral defilements).
4 \
aha
13
bbana Sutta
1
II
I
99
discourse:
Bhkkhus, so long as the bhikkhus minister to fellowdisciples 1
with loving-kindness in deed and action, both openly and i
vate,
not its decline. (1)
in pri
\ • •
is to be expected
«
with loving-kindness in speech, both openly and in private, the fur
therance of their (spiritual) progress is to be expected, not its de
cline. (2)
Bhkkhus, so
as the bhikkhus minister to fellowdisciples
with loving-kindness in thought, both openly and in private, the
furtherance of their (spiritual) progress is to be expected, not its
decline. (3)
Bhkkhus, so long as the bhikkhus share with virtuous fellow
disciples such offferings and gifts as they receive in accordance
with the ruels and prescriptions of the Order of Bhikkhus, i
ing, to say the least, even the contents of their alms-bowl, without
making use of them apart from the others, the furtherance of their
(spiritual) progress is to be expected, not its decline. (4)
Bhkkhus, so long as the bhikkhus, both openly and in private
together with fellow-disciples in equal observance, abide by those
precepts of sTla 2 , morality, which lead to liberation (from slavery
to tanha, craving), which are praised by the wise, which are not
subject to tanha and ditthi, craving and wrong views, which are
conducive to concentration of mind, and which are unbroken, in
tact
expected, not its decline. (5)
Bhkkhus, so long as the bhikkhus, both openly and in private
in equal insight, abide in that fault
less and pure insight 3 which leads to Nibbana, and which truly leads
to him who acts upon it to the utter destruction of dukkha, the
furtherance of the (spiritual) progress of the bhikkhus is to be ex
practitioners of the life of purity
/*
1. fellow-disciples
rendered here as
2. sTla: in the Paji text, in plural form. Forms of right conduct.
3. insight: ditthi ariya: rendered by the Burmese version
;s or pure knowledge, wisdom, insight.
ditthi= sammaditthi, right view;
Magga-Insight;
1 ■ % .
L
i ariya panna, fault
as
panna= maggapanna
Maha V
i
0
106
Householders, in addition, the man of virtue, through his ethical
go into any kind of society, whether it be the society
of brahmins, or of well-to-do people, or of
recluses, with confidence and untroubled demeanour. This is the
third advantage accruing to the man
conduct.
conduct, can
or
of virtue, through his ethical
Householders, in addition, the man of virtue, through his ethical
conduct dies without any bewilderment. This is the fouth advantage
man of virtue, through his ethical conduct.
Householders, in addition, the man of virtue, through his ethical
conduct, after death and dissolution of the body, reachs (i.e., is
reborn in) the realms of the devas, (celestial beings), a happy desti
nation. This is the fifth advantage accruing to the man of virtue
through his ethical conduct.
151. And the Bhagava spent the greater part of the night in
structing the devotees of Patali village in the Teaching, causing
them to realize (the benefits of) the Dhamma, to become estab¬
lished in (the observance of) the Teaching, and to be filled with
gladness and enthusiasm for (the practice of) the Teaching. Then
he sent them away, saying “The night is far advanced, household¬
ers; it is for you to leave when you wish.
The devotees of Patali village assented, saying “Very well
• * •• * , • ,
Venerable Sir”, and arising from their seats, made obeisance to the
Bhagava, not long after the departure of the devotes of Patali vil¬
lage, retired in seclusion
accruing to the
V*
Pounding of the (fortified) City of Pataliputt
152. At that time, (the brahmins) Sunidha and Vassakara, chief
ministers of Magadha Kingdom, were building a (fortified) city at
the (site of) Patali village to keep out the VijjT princes.
During that period, many devas, in groups of a thousand each
were taking possession of plots of land at the Patali village.
In the locations where the devas of great power had taken
possession of plots of land, there princes and king’s ministers of
great power were inclined to build (lit., their minds were bent to¬
wards building) houses. And where the devas of midium power had
taken possession of plots of land, there princes and king
of medium power were inclined to build houses. And where the
devas of lesser power had taken possession of plots of land, there
princes and king’s ministers of lesser power were inclined to build
L:
s ministers
h
Sutta
Y*
107
4
«
4
4
houses
The Bhagava saw by means of dibba-cakkhu , (the extremely
power of vision, comparable to the vision-faculty
of the devas and surpassing the seeing ability of men), those devas
who were gathered in groups of a thousand each and who
taking possession of plots of land in the Patali village. Then the
Bhagava arose at dawn and asked the Venerable Ananda, “Ananda,
who are building a (fortified) city at the (site of) Patali village?
Venerable Sir, (the brahmins) Sunidha and Vassakara, chief
ministers of Magadha Kingdom, are building a (fortified) city at
the (site of) Patali village, to hold back the Vajjl princes
Ananda, it is as if they are building the fortified city in con
sultation with the devas of the Tavatimsa realm.
clear and divine
were
II
M
Ananda, I have seen by means of dibba-cakkhu many devas
who are gathered in groups of a thousand each and who are taking
possession of plots of land in the Patali village.
Ananda, in the locations where devas of great power have
taken possession of plots of land, princes and King's ministers of
great power are inclined to build
of medium power have taken possession of plots of land, princes
and King's ministers of medium power are inclined to build (their)
houses. And where devas of lisser power have taken possession of
plots of land, Princes and King's ministers of lesser power are in¬
clined to build (their) houses.
Ananda, among the towns and cities which are centres of con¬
gregation and commerce of people of the Aryan race, this new
town will become the greatest city, called Pataliputta, a place where
goods are unpacked and sold and distributed.
Ananda, three misfortunes will befall the city of Pataliputta
through fire, through flood, through internal dissension
153. Then, the chief ministers of Magadha, (the brahmins)
Sunidha and Vassakara, went to the Bhagava. After offring courte-
• t * •
ous greetings to the Bhagava and having said memorable words of
felicitation, the chief ministers stood on one side, and said, "Vener-
our offering
(their) houses. And
where devas
able Sir, may it please the Venerable Gotama to accept
of food for today, together with company of bhikkhus." The
Bhagava, by silence, signified his acceptance.
Then, the Magadha chief
ministers, Sunidha and Vassakara
knowing that the Bhagava had accepted their request, went to their
*
ah
*
¥.
*
no
L
(Dukkha Ariya Sacca), that I as well as yourselves have had to go
samsara, round of exist-
one life after another con-
incessantly through this long stretch (of
ences), that we have had to go through
tinuously.
Bhikkhus, it is through not having
penetrating comprehension of the Noble Truth origin of Dukkha
(Dukkha Samudaya Ariya Sacca), that I as well as yourselves have
* * * * •«
had to go incessantly through this long stretch of samsara, that we
have had to go through one life after another continuously.
Bhikkhus, it is through not having proper understanding and
penetrating comprehension of the Noble Truth of the Cessation of
Dukkha, (Dukkha Nirodha Ariya Sacca), that I as well as your
selves have had to go incessantly through this long stretch of samsara
that we have had to go through one life after another continuously.
Bhikkhus, it is through not having proper understanding and
penetrating comprehension of the Noble Truth of the Way to the
Cessation of Dukkha, (Dukkha Nirodh-Gamini patipada Ariya
Sacca), that I as well as yourselves have had to go incessantly through
this long stretch of samsara, that we have had to go through one
life after another continuously.
Bhikkhus, I have properly understood and penetratingly com¬
prehended the Noble Truth of Dukkha. I have properly understood
and penetratingly comprehended the Noble Truth of the Origin of
Dukkha. I have properly understood and penetratingly compre¬
hended the Noble Truth of the Cessation of Dukkha. I have prop¬
erly understood and penetratingly comprehended the Noble Truth
of the way to the Cessation of Dukkha. The craving for existence
bhavatanha, has been cut off without any vestige remaining. The
bhavatanha, which is like a rope that drages one to renewed exist¬
ence, is exhausted. Now, there will be no more rebirth.
After the Bhagava had spoken the above words, he further
said these verses:
Existence after existence has had to be gone through
in this long stretch of samsara because of lack of understand¬
ing of the Four Noble Truths as they realy are. I have now
perceived the Noble Truths. The bhavatanha, craving for ex¬
istence, which is like a
6 6
rope dragging one to renewed exist¬
ence, has been rooted out. The root of dukkha has been cut
off without any vestige remaining. Now, there will be no more
a Sutta
113
« ■
4
L-
r- • *
Ananda, the devotee named sutta, through the complete de¬
struction of the three Fetters, sarhyojana , and the lessening of raga
(passion), dosa (hatred), and moha (bewilderment), is a SakadagamI
a Once-Returner, who will make an end of dukkha, after returning
to this realm of human beings only once.
Ananda, the woman devotee named Sujata, through the com¬
plete destruction of the three Fetters, is a Sotapanna, a Stream-Win-
who is not liable to fall into realms of misery and suffering
(apaya), assured of a good destination and of attaining (the three
higher levels of Insight, culminating in) Enlightenment.
Ananda, the devotee named Kukkuta, through the complete
destruction of the five Fetters which lead to (rebirth in) the lower
sensuous realms, is an Anagaml. He has arisen spontaneously in the
Brahma realm, and being Anagaml, a Never-Returner, with no pos¬
sibility of returning from that realm to existence in any form or in
any other realm, will finally pass away in the realization of Nibbana
in that very realm.
Ananda, the devotee named Kalimba, the devotee named
Nikata, the devotee named Katissaha, the devotee named Tuttha
the devotee named Santuttha, the devotee named Bhadda, the devo
tee named Subhadda, each, through the complete destruction of the
five Fetters which lead to (rebirth in) the lower sensuous realms, is
an Anagaml. Each (of them) has arisen spontaneously in the Brahma
a Never-Returner, with no possibility
of returning from that realm to existence in any form or in any
other realm, will finally pass away in the realization of Nibbana in
ner
realm and being an Anagaml
the very realm.
Ananda, over fifty devotees from Natika village who have
died are AnagamTs through the complete destruction of the five
Fetters which lead to (rebirth in) the lower sensuous realms. They
have arisen spontaneously in the Brahma realm and being AnagamTs
Never-Returners, with no possibility of
returning from that realm
to existence in any form or in any other realm, will finally pass
away in the realization of Nibbana in that very realm.
ninety devotees from Natika village who have
Sakadagamls, Once-Returners, through the complete de-
Ananda, over
died are
struction of the three lower Fetters, and the lessening of passion,
hatred and bewilderment (moha). They will make an end of dukkha
after returning to this realm of human beings only once
Maha Vagga
114
Ananda, over five hundred devotees from Natika village who
have died are Sotapannas, Stream-Winners, through the complete
destruction of the three lower Fetters. They are not liable to fall
into realms of misery and suffering, and are assured of a good
destination and of attaining (the three higher levels of Insight, cul¬
minating in) Enlightenment.
Exposition of the ‘Mirror of Wisdom’
158. Ananda, there is nothing strange in this. Ananda, if the
Tathagata were to be approached every time a person dies, and
asked about this matter (i.e., the destination or next existence of
that person), it would only be tiresome for him.
Therefore, Ananda, I shall expound this discourse on the
Mirror of Wisdom, (i.e.. Mirror of Magga Insight).
An ariya disciple who is fully endowed with this Mirror of
Wisdom, can, if he wishes to, say of himself, “For me there is no
possibility of being reborn in the realm of continuous suffering
( niraya ), or in the realm of animals, or in the realm of famished
spirits (peta ), or of falling to ruin in (any of) the sub-human, miser¬
able realms ( apaya ). I have become a Sotapanna, not liable to fall
into realms of misery and suffering; assured am I of a good desti¬
nation and of attaining (the three higher levels of Insight, culminat¬
ing in) Enlightenment.
159. Now, Ananda, what is this Mirror of Wisdom, possess¬
ing which the ariya disciple can, if he wishes to, say of himself,
“For me there is no possibility of being reborn in the realm of
continuous suffering {niraya), or in the realm of animals, or in the
realm of famished spirits {peta), or of falling to ruin in (any of) the
sub-human, miserable realms {apaya). I have become a Sotapanna,
not liable to fall into realms of misery and suffering; assured am I
of a good destination and of attaining (the three higher levels of
Insight, culminating in) Enlightenment.
In this matter, Ananda, the ariya disciple has unshakable per¬
fect faith 1 in the Bhagava, (and reflects on the attributes of the
Bhagava thus:)
1. faith: aveccappasadena, with ‘perfect, absolute’ ( avecca ) (ava+i+tva);
rene’ satisfaction in, confidence in, inclination of the heart towards’ {pasada ).
Although this term is rendered here as ‘faith’, for the sake of readability of
se
ah
Sutta
115
4
4
k
4
L. . •
L • ••
The Bhagava is worthy of special veneration ( Araham ); he
truly comprehends all the dhammas by his own intellect and insight
(Sammasambuddha) 2 ; he possess supreme knowledge and perfect
practice of morality (V ijjacaranasampanna); he speaks only what is
. ... . ■ * t
beneficial and true ( Sugata ); he knows all the three lokas ( Lokavidu );
he is incomparable in taming those who deserve to be tamed
(Anuttaro purisa dhammasarathi ); he is the Teacher of devas and
men ( Sattha devamanussanam ); he is the Enlightened One, know¬
ing and teaching the Four Noble Truths (Buddha); and he is the
Most Exalted (Bhagava).
The Ariya disciple has unshakable perfect faith in the Dhmma
(and reflects on the attributes of the Dhamma thus:)
The Teaching of the Bhagava, The Dhamma, is well-ex
pounded, Svakkhata, (because it is the exposition of the Four Noble
Truths which lead to the realization of Nibbana). Its truths are per¬
sonally apperceivable, Sanditthika, (because they can actually be
experienced and comprehended by anyone through adequate prac¬
tice of Insight development). It is not delayed in its results, Akalika,
(because it immediately yields the benefit of realization of Nibbana
i,e., achieving phala immediately after magga, to anyone who ad
equately practises Insight development). It can stand investigation,
Ehipassika, (lit., come and see), (because its truths can be tested by
anyone). It is worthy of being perpetually born in mind Opaneyyika.
And its truths can be realized and experienced by the ariyas indi¬
vidually, by their own effect and practice, Paccattam Veditabba
Vihhuhi. The Ariya disciple has unshakable perfect faith in the
Samgha, (and reflects on the attributes of the samgha thus:)
The disciple of the Bhagava, the Samgha, are endowed with
right practice, Suppatipanna, (because the Samgha practise the right
practice, i.e., the development of the Noble Path of Eight Constitu
straight forward uprightness
(because the Samgha diligently and
the Noble Path of Eight Con
41
rj
4 4
4 4
ents). They are endowed with
Ujuppatipanna,
follow the Straight Middle Way, i.e.
unquestioning acceptance on trust, but rather
the text, it is not blind faith
confidence based on conviction, on reason’.
Perfect Wisdom
The Perfectly Self-
attained Sabbahhutaham
2. Sammasambuddha : He who has
enlightenment. An abridged rendering i
through self
Enlightenment”.
is
aha V
9
16
± J
endowed with right conduct, Nayappatipanna
stituents). They are
is solely directed to the realiza
practice of the Sarhgha is
(because the
ion of Nibbana). They are endowed with correctness in practice
SamTcippatipanna , (because the Sarhgha devotedly cultivate the de
velopment of the Noble Path of Eight Constituents)* The disciples
categories or four
pairs' of disciples of the Bhagava, are worthy of receving offerings
brought even from afar, Ahuneyya. They are worthy of receiving
offerings specially set aside for guests, Pahuneyya. They are wor
thy of receiving offerings donated for well-being in the next exist
Dakkhineyya ; and are worthy of receiving obeisance
the incomparably fertile field for all to
sow the seed of merit, Anuttaram puhhakkhettarh lokassa.
The ariya disciple is endowed with slla, morality, which leads
to liberation from slavery to tanha, craving; which is praised by the
wise; which is untarnished (by tanha and ditthi, craving and wrong
view); which is conducive to concentration of mind; which is un
broken, intact, unblemished and unspotted and which is cherished
of the Bhagava, the Samgha, consisting of eight
ence
*
by the ariyas.
Ananda, a noble (ariya) disciple who is fully endowed with
(lit., who completely possess) this Mirror of Wisdom, can, if he
wishes to, say of himself, “For me there is no possibility of being
reborn in the realm of continuous suffering ( niraya ), or in the realm
of animals, or in the realm of famished spirits (peta), or of falling
to ruin (in any ) of the sub-human, miserable realms (apaya).
have become a Sotapanna, not liable to fall into realms of misery
and suffering; assured am I of a good destination and of attaining
(the three higher levels of Insight, culminating in) Enlightenment.
This is the exposition of the Mirror of Wisdom.
While the Bhagava was sojourning at the brick building at
that Natika village, too, he repeatedly expounded this very discourse:
of mind
Such is sila, morality; such is samadhi, concentration
such is pahha, wisdom. Samadhi , when based upon sila, is rich in
result and of great effect. Pahha when based upon samadhi, is rich
1. four pairs: there are eight categories of disciples
Magga-nana, and four attainers
Insight into Nibbana, and Phala
Nibbana; and so attainers of
namely, four attainers of
of Phala-nana. Magga-nana is the flash of
nana is the Fruition or repeated Insight into
Magga-nana and Phala-nana come in pairs.
Hence four pairs.
1
1
I
117
L_ J
F . ‘
in result and of great effect. The mind, when developed through
panna, is thoroughly liberated from the asavas , moral intoxicants
taints, namely, kamasava , the taint of sensuous desire, bhavasava
the taint of hankering after repeated existence, and
taint of ignorance of the true nature of existence as set out in the
Four Noble Truths.
avijjasava, the
160. Then the Bhagava, after staying at Natika village as long
as he wished, said to the Venerable Ananda, “Come Ananda, let us
go to VesalT.
The Venerable Ananda assented, saying “Very well, Vener
able Sir.
Then the Bhagava, accompanied by many bhikkhus, went to
VesalT, and stayed at AmbapalT’s grove. At that time the Bhagava
addressed the bhikkhus thus:
Bhikkhus, a bhikkhu should live with mindfulness and clear
comprehension. This is our exhortation to you. How is the bhikkhu
to be mindful? Bhikkhus, the bhikkhu (i.e., the disciple) following
the practice of my Teaching keeps his mind steadfastly on the body
( kaya ), with diligence, comprehension and mindfulness, (and per
ceives its impermanent, insecure, soulless and unpleasant nature)
thus keeping away covetousness and distress (which will appear if
he is not mindful of the five khandhas). He keeps his mind stead-
(and perceives its impermanent,
He concentrates steadfastly
He keeps his mind steadfastly on the dhamma 1
fastly on sensation (vedana)
insecure and soulless and nature)
on the mind (citta)
with diligence, comprehension and mindfulness, (and perceives their
impermanent, insecure and soulless and unpleasant nature), thus
keeping away covetousness and distress (which will appear if he is
not mindful of the
y * « • * it
• 0 « « • *
five khandhas). Bhikkhus, this is how the bhikkhus
is to be mindful
Bhikkhus, how does a bhikkhu exercise clear comprehension?
Bhikkhus, the bhikkhu following the practice of my Teaching
exercices clear comprehension in moving forward of back; in look¬
ing straight ahead or sideways; in bending or stretching; in carrying
or wearing the double-layered robe, alms-bowl and the other two
nlvaranas; (2) five khandhas;
bojjhahgas; and (5) four ariya saccas. See
1. dhamma: The five d ham mas consisting of (1) five
(4) seven
(3) twelve ayatanas;
Maha
118
drinking, chewing, savouring (food and bever-
urinating; in walking, standing, sitting, faling
robes; in eating
ages); in defecating and
asleap, waking, speaking, or
the bhikkhu exercises
in keeping silent. Bhikkhus this is how
clear comprehension. Bhikkhus, the bhikkhu
mindfulness and clear comprehension. This is our
should remain in
• ® • \ • # * • • '
exhortation to you
ft;
the Courtesan
161. AmbapalT, the courtesan, heard that the Bhagava had
arrived at VesalT and that the Bhagava was staying at her mango
Then AmbapalT, the courtesan, caused excellent and elegant
carriage, left
grove.
carriage to be harnessed, and mounting and excellent
VesalT for her mango grove, accompanied by other excellent car¬
riages. After going in the carriage as far as carriages should prop¬
erly go, she dismounted from her carriage and approached the
Bhagava on foot. She made obeisance to the Bhagava and sat on
one side.
And the Bhagava, by his discourse to AmbapalT sitting on one
side, caused her to realize (the benefits of) the Dhamma, 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 her to realize (the benefits of)
the Teaching, to become established in (the observance of) the Teach¬
ing, and to be filled with gladness and enthusiasm for (the practice
of) the Teaching, AmbapalT, the courtesan, said to the Bhagava
• •• •• t _• •
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.
Then, AmbapalT, the courtesan, knowing that the Bhagava
had accepted her request, rose from her seat, made obeisance to the
Bhagava, and left respectfully
The LicchavT princes who were at VesalT heard that the
Bhagava had reached VesalT and was staying at the orchard of
AmbapTlT. Then the LicchavT princes caused excellent and elegant
carriages to be harnessed, mounted them, and accompanied by other
elegant carriages, left VesalT.
Of these (LicchavT princes) some princes were dressed in dark-
blue clothes, with dark-blue ornaments, presenting a
pearance.
tt
dark-blue ap
Some princes were dressed in yellow clothes, with yellow
Maha V
«
*
120
realize (the benefits of) the Teaching, to become estab-
(the observance of) the Teaching, and to be filled with
them to
lished in
gladness and enthusiasm for (the practice of) the Teaching.
After the Bhagava had caused them 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, the Licchava princes said to the Bhagava
Venerable Sir, many it please the Bhagava to accept our offering
of food for tomorrow, together with the company of bhikkhus
Then the Bhagava said to them, “O Licchava princes, I have al
ready accepted the offering of food for tomorrow by Ambapall, the
44
55
courtesan.
Then the Licchava princes fluttered their fingers, exclaiming
Oh Sirs, we have been defeated by a woman! We have been out¬
done by a woman!
After that, the Licchava princes, being delighted with and
showing appreciation of the Bhagava’s discourse, rose from their
seats, made obeisance to the Bhagava, and departed respectfully.
162. Then Ambapall, the courtesan, after that night had passed
caused choice food and eatables of both hard and soft kinds to be
prepared in her orchard, and then informed the Bhagava that it was
time for the meal by sending the message, “Venerable Sir, it is
time; the food-offering is ready.” Then the Bhagava rearranged his
robes suitably, and taking alms-bowl and great robe went in the
forenoon to the house of Ambapall, the courtesan, accompanied
the company of bhikkhus, and (on arriving there) took the seat pre¬
pared for him.
Ambapall, the courtesan, personally attended on the bhikkhus
headed by the Bhagava, offering choice hard and soft food with her
own hands till the Bhagava and the bhikkhus caused her to stop,
signifying they had had enough.
When the Bhagava had finished his meal and had removed
his hand from his alms-bowl Ambapall, the courtesan
seat and sat down on one side. Then she said to the Bhagava
erable Sir, I give this orchard i
bhikkhus headed by the Buddha.” The Bhagava accepted the dona
tion of the orchard.
Then, after causing Ambapall, the courtesan
to realize (the benefits of) the Teaching, to become established
4 4
5 5
took a low
Ven-
<(
in donation to the community of
his discourse
in
Mahaparinibbana Sutta
121
(the observance of) the Teaching, and to be filled with gladness and
enthusiasm for (the practice of) the Teaching, the Bhagava arose
from his seat and departed.
While the Bhagava was sojourning at orchard of Ambapali,
the courtesan, in VesalT, there too he repeatedly expounded this
very discourse:
“Such is sila, morality; such is sam ad hi, concentration of mind;
such is panda, wisdom. Samadhi, when based upon sila , is rich in
result and of great effect. Panda when based upon samadhi , is rich
in result and of great effect. The mind, when developed through
panda , is thoroughly liberated from the asavas, moral intoxicants,
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).”
Spending the Vassa at Veluva Village
163. The Bhagava, after staying at the orchard of Ambapali,
the courtesan, as long as he wished, said to the Venerble Ananda,
“Come, Ananda, let us go to the village called Veluva.”
The Venerable Ananda respectfully assented, saying “Very
well, Venerable Sir.”
Then the Bhagava went to Veluva village with a great many
bhikkhus, and while there, said to the bhikkhus:
“Come, bhikkhus, enter upon the residence period of the rains
0 0
(vassa) in places where you have friends, acquaintances intimates
in the neighbourhood of VesalT.
“As for me, I shall enter upon the residence period of the
rians in this Veluva village itself.”
The bhikkhus assented respectfully, saying “Very well, Ven¬
erable Sir,” and entered upon the residence period of the rains in
places where they had friends, acquaintances intimates in the neigh¬
bourhood of VesalT. The Bhagava himself entered upon the resi¬
dence period or in rains in Veluva village itself 1 .
164. Some time after the Bhagava had entered upon the resi¬
dence period of the rains, there arose in him a severe illness and he
suffered excessive pain, near unto death. This the Bhagava endured.
1. According to the Commentary, the Buddha made this arrangement because
he realized that he would pass away into parinibbana in ten months’time.
Maha V
klili
r *
#
122
■ sJ
k. ■
L: •
with mindfulness and clear comprehension, and without being per
t urbed.
Then the Bhagava had his thought: “It would not be proper
the realization of Nibbana without letting
for me to pass away in
the attendant bhikkhus know, without taking leave of the commu
nity of bhikkhus. (Therefore) I should ward off this illness
fort (of Insight menditation, vipassana bhavana,) and abide in the
maintaining phala samapatti (sustained absorption in Fruition
attainment 1 ).” Then the Bhagava warded off his illness by effort
(of vipassana bhavana) and abided in the life-maintaining phala
samapatti. The Bhagava’s illness subsided.
Then the Bhagava, having recovered from his illness, came
out from his monastery soon after his recovery, and sat in the shade
_ • • • •
of the monastery on the seat prepared for him.
Then the Venerable Ananda approached the Bhagava, made
obeisance, and having seated himself on one side, siad thus to the
ef
life
Bhagava:
Venerable Sir, I see the Bhagava now at ease. I find the
Bhagava now in good health. Though I now see the Bhagava thus
when the Bhagava was ill my body felt heavy and stiff; my sight in
all directions became dim; I became bewildered, unable to grasp
46
doctrines (such as on the methods of steadfast mindfulness). How
took some small comfort from the thought that the Bhagava
would not pass away into parinibbana so long as he had not left any
instructions concerning the community of bhikkhus
165. Ananda, what does the community of bhikkhus still ex
pect from me? Ananda, I have set forth the Teaching without any
distinction of inner or outer doctrine. The Tathagatas, Ananda, in
(the matter of) their Teaching do not hold anything secret in the
closed fist of a teacher, (i.e., do not keep back anything).
Ananda, if a person should desire that he alone should lead
the community of bhikkhus, or that the
should depend on him alone, then it is that person who should lay
down instructions concerning the community of bhikkhus
But Ananda, the Tathagata has no such thought or desire that
ever
r*
community of bhikkhus
1. Just before entering into the phala samapatti, the Buddha made the resolution
that he would live for the next ten months free of sever illness which would
• • f % m
result in death. (The Commentary). He thereby postponed for ten months the
time of his final passing away (p<
bb
Sutta
.1
123
€
«
*
*
L
he alone should lead the community of bhikkhus
munity of bhikkhus should depend on him alone. Having no such
thought or desire why should the Tathagata leave any instructions
concerning the community of bhikkhus?
Ananda, I am now frail, old, aged, far gone in years, and in
the last stage of life. I have reache the eightieth year. Just as, Ananda
a worn-out old cart is held together merely by bindings and repairs
so the body of the Tathagata is held together merely by (the force
of) the phala-samapatti.
or that the com
Ananda, it is (only) when the Tathagata attains and is abiding
in the animitta
Concentration of Mind (in the Arahatta phala
f
2
and through the cessation of some sensations (i.e., mundane sensa¬
tions), that the Tathagata’s body is at real ease and comfort (lit., at
greater ease).
Therefore, Ananda, let yourselves be 3 your own firm sup¬
port 4 , and let yourselves, and not anyone or anything else, be your
refuge; let the Dhamma, the Teaching, be your firm support, and
let the Dhamma, and not anything eles, be your refuge
Ananda, how is the bhikkhus to make himself his own firm
support, and make himself, and not anyone or anything else, be his
refuge; (how is he) to make the Dhamma, his firm support, and to
make the Dhamma, and not anything eles, his refuge?
Ananda, the bhikkhu (i.e., the disciple) following the practice
of my Teaching keeps his mind steadfastly on the body ( kaya ), with
diligence, comprehension and mindfulness, (and perceives its im¬
permanent, insecure, soulless and unpleasant nature), thus keeping
away covetousness and distress (which will appear if he is not mind¬
ful of the five khandhas). He keeps his mind steadfastly on sensa-
(and perceives its impermanent, insecure, and
.....He concentrates steadfastly on the mind
tion ( vedana)
soulless nature)
ft *
T
or attributes of phenomena.
2. phenomenal image: all signs, i.e., objects or ideas
khandhas.
3. let yourselves be
base).
4. firm support:
ocean oflers firm ground for standing on.
pertaining to the fi
viharatha: lit., dwell (making yourselves your own firm
in an
€
(The Commentary)
Iff
tta
a
II 1
125
4
shrines of Udena, Gotamaka, Sattamba, Bahuputta, Sarandada
Capala.
Ananda, whosoever has cultivated, practised, used as
(lit., a vehicle), based himself on, maintained, mastered (lit
ied well), and perfectly developed the four Bases of Psychic Power 1
could if he so desired, live the maximum life-span, 2 or even beyond
the maximum life-span
Ananda, the Tathagata has cultivated, practised, used as
means (lit., a vehicle), based himself on, maintained, mastered (lit.
studied well), and perfectly developed the four Bases of Psychic
Power. Therefore, Ananda, the Tathagata could, if he so desired
live the maximum life-span or even beyond the maximum life-span
Although the Bhagava thus gave plain intimations and hints,
the Venerable Ananda was unable to understand their significance
and failed to appeal to the Bhagava in this way:
Venerable Sir, may the Bhagava live the maximum life-span!
May the Sugata live the maximum life-span, for the welfare and
happiness of mankind, out of compassion for the world, for the
benefit, well-being and happiness of devas and men!" It was as if
his mind was possessed by Mara.
For a second time, the Bhagava said thus:.
For a third time, the Bhagava said thus: Ananda, pleasant is
the country of Vesall. Pleasant are the shrines of Udena, Gotamaka,
Sattamba, Bahuputta, Sarandada, Capala.
/ •
Ananda, whosoever has cultivated, practised, used as a means
(lit., a vehicle), based himself on, maintained, mastered (lit., stud¬
ied well), and perfectly developed the four Bases of Psychic Power,
could if he so desired, live the maximum life-span or even beyond
the maximum life-span.
Ananda, the Tathagata has cultivated, practised, used as a
means (lit., a vehicle), based himself on, maintained, mastered (lit
studied well), and perfectly developed the four Bases of Psychic
Power. Therefore, Ananda, the Tathagata could, if he so desired
a means
stud-
a
Power: cattaro(four) iddhi (Psychic Power or
• •
four are concentrator!, coupled with detemination
• m •
investigative knowledge.
1. The four Bases of Psychic
Potency) pada (bases). These
on purpose, on will, on thoughts, and on
2. The maximun life-span:
(ayukappa) : the Commentry’s rendering of kappa
i
world-cycle or 'aeon .
which in some other context means
imbbana Sutta
!«
A
127
4
able to refute by means of correct or proper reasons other doc
trines, views or beliefs that may arise, and are not yet able to
pound, to set forth the wonderful, sublime Teaching.
Venerable Sir, the Bhagava’s disciples, the bhikkhus
accomplished in learning, are well-schooled (in control of deed
word and thought), are confident, are endowed with wide know!
edge and learning, are able to memorize the Teaching, are able to
practise fully according to the Teaching, are endowed with correct
ness in practice, are able to live in perfect conformity with right
eousness and truth, are able to expound, to set forth, to make known
to establish, to make clear, to analyse or explain in detail, and to
make manifest or evident their Teacher’s doctrine or teaching
able to refute by means of correct reasons other doctrines, views or
beliefs that may arise, and are able to expound the wonderful, sub¬
lime Teaching.
Venerable Sir, (therefore) let the Bhagava realize parinibbana
now by passing away! Let the Sugata realize parinibbana! It is time
now for the Bhagava to pass away and realize parinibbana.
Venerable Sir, (at one time) the Bhagava had indeed said (to
ex
14
are now
are
4 4
44
me) these words: ‘O Evil One, I shall not pass away so long as my
female disciples, the bhikkhunTs, are not yet accomplished in learn
ing, not yet well-schooled (in control of deed, word and thought)
not yet confident, not yet endowed with wide knowledge and learn
ing, not yet able to remember or memorize the Teaching (lit., to
carry the Teaching), not yet able to practise fully according to the
Teaching, not yet endowed with correctness in practice, not yet
able to live (lit., walk) in perfect conformity with righteousness and
truth, not yet able to expound, to set forth, to make known, to estab¬
lish, to make clear, to analyse or
manifest or evident their Teacher’s
explain in detail, and to make
doctrine or teaching, not yet
able to refute by means of correct or proper reasons other doc¬
trines, views or beliefs that may arise
pound, to set forth the wonderful, sublime Teaching.
Venerable Sir, the Bhagava’s female disciples, the bhikkhunls
accomplished in learning, are well-schooled (in control of
deed, word and thought), are
and are not yet able to ex
44
are now
confident, are endowed with wide
able to memorize the Teaching
able to practise fully according to the Teaching, are endowed with
correctness in practice, are able to live
knowledge and learning
are
are
in perfect conformity with
Maha V
128
*
are able to expound, to set forth, to make
righteousness and truth
known, to establish, to make clear, to analyse or explain in detail
and to make manifest or evident their Teacher’s doctrine or teach
able to refute by means of correct reasons other doctrines
beliefs that may arise, and are able to expound the won
ing, are
views or
derful, sublime Teaching.
Venerable Sir, (therefore) let the Bhagava realize parinibbana
by passing away! Let the Sugata realize parinibbana! It is time
for the Bhagava to pass away and realize parinibbana.
Venerable Sir, (at on time) the Bhagava had indeed said (to
me) these words: ‘O Evil One, I shall not pass away so long as my
lay- disciples, are not yet accomplished in learning, not yet well
schooled (in control of deed, word and thought), not yet confident
44
now
now
44
not
remember or memorize the Teaching (lit., to carry the Teaching)
not yet able to practise fully according to the Teaching, not yet
endowed with correctness in practice, not yet able to live (lit., walk)
in perfect conformity with righteousness and truth, not yet able to
expound, to set forth, to make known, to establish, to make clear, to
analyse or explain in detail, and to make manifest or evident their
Teacher’s doctrine or teaching, not yet able to refute by means of
correct or proper reasons other doctrines, views or beliefs that may
arise, and are not yet able to expound, to set forth the wonderful
sublime Teaching
Venerable Sir, the Bhagava’s lay-disciples
44
are now accom¬
plished in learning, are well-schooled (in control of deed, word and
thought), are confident, are endowed with wide knowledge and learn¬
ing, are able to memorize the Teaching, are able to practise fully
according to the Teaching, are endowed with correctness in prac¬
tice, are able to live in perfect conformity with righteousness and
truth, are able to expound, to set forth, to make known, to establish
to make clear, to analyse or explain in detail, and to make manifest
or evident their Teacher’s doctrine or teaching, are able to refute by
means of correct reasons other doctrines, views or beliefs that may
arise, and are able to expound the wonderful, sublime Teaching
Venerable Sir, (therefore) let the Bhagava realize parinibbana
! It is time
44
now
now for the Bhagava to pass away and realize parinibbana.
Venerable Sir, (at one time) the Bhagava had indeed said (to
44
ah
bbana Sutta
129
• ‘ ^
me) these words: ‘O Evil One, I shall not pass away
so long as my
are not yet accomplished in learning, not yet
well-schooled (in control of deed, word and thought), not yet
fident, not yet endowed with knowledge and learning, not yet able
to remember or memorize the Teaching (lit., to carry the Teach¬
ing), not yet able to practise fully according to the Teaching, not
yet endowed with correctness in practice, not yet able to live (lit
walk) in perfect conformity with righteousness and truth, not yet
able to expound, to set forth, to make known, to establish, to make
femal lay- disciples
con
clear, to analyse or explain in detail, and to make manifest or evi¬
dent their Teacher’s doctrine or teaching, not yet able to refute by
means of correct or proper reasons other doctrines, views or beliefs
that may arise, and are not yet able to expound, to set forth the
wonderful, sublime Teaching.
Venerable Sir, the Bhagava’s female lay-disciples, are now
accomplished in learning, are well-schooled (in control of deed
word and thought), are confident, are endowed with wide knowl
edge and learning, are able to memorize the Teaching, are able to
practise fully according to the Teaching, are endowed with correct
ness in practice, are able to live in perfect conformity with right
eousness and truth, are able to expound, to set forth, to make known
• **
to establish, to make clear, to analyse or explain in detail, and to
make manifest or evident their Teacher’s doctrine or teaching, are
able to refute by means of correct reasons other doctrines, views or
beliefs that may arise, and are able to expound the wonderful, sub-
(4
lime Teaching.
Venerable Sir, (therefore) let the Bhagava realize parinibbana
now by passing away! Let the Sugata realize parinibbana! It is time
now for the Bhagava to pass away and realize parinibbana.
Venerable Sir, (at one time) the Bhagava had indeed said (to
me) these words: ‘O Evil One, I shall not pass away so long as this
which should be termed the) Practice of Purity
44
44
(Teaching of mine
is not yet complete in effectiveness,
prevalent among people, and w
thoroughly manifested, explained or made known by (wise) devas
not yet prosperous, renowned
idespread, to the extent that it can be
*
and men.
Venerable Sir, the Bhagava’s Teaching, fit to be termed the
in effectiveness, is now pros-
renowned, prevalent among people, and widespread, to the
4 4
Practice of Purity, is now complete
perous
Maha
130
0
L ;
be thoroughly manifested, explained or made
extent that it can
known by (wise) devas and men.
Venerable Sir, (therefore)
let the Bhagava realize parinibbana
44
passing away! Let the Sugata realize parinibbana! It is time
now by
now
*9
for the Bhagava to pass away and realize parinibbana.
When this was said, the Bhagava said to Mara, the Evil One
Your, Evil One, do not be anxious. Before
long the parinibbana of
44
Three months from today, the
the Tathagata will take place
Tathagata will realize parinibbana.
*
Renunciation of the Life-Susta
Mental Process
169. Then the Bhagava, while at the Capala shrine, decided
mindfully and deliberately to give up 1 the life-sustaining mental
process by not re-entering into phalasamapatti (after three months).
When the Bhagava renounced the life-sustaining mental process
there occurred a great earthquake, terrible,
flesh-causing in its dreadfulness. Also, rolls of thunder burst forth
continuously.
Then the Bhagava, perceiving this occurrence, uttered at that
instant these exultant verses:
The Buddha 2 , considering and weighing repeated existence
against the incomparable and immeasurable Nibbana, has renonouced
the existence-producing kammic volitions 3 . With
Meditation and with absolute calm of mind, he has destroyed the
net work of kilesas, moral defilements, covering him like a coat of
chain-mail.
I
hair-raising and goose
44
delight in Insight
yj
Causes
Earthquake s
170. Then, this thought occured to the Venerable Ananda:
O Sirs, wonderful it is! O Sirs, unprecedentedly marvellous
it is! This dreadful and hair-raising earthquake is indeed a great
earthquake. It is stupendous. Also, rolls of thunder burst forth con-
u
1. decided...to give up: In the Pali Text ‘gave up’: ossaji
loose, give up, release; hence, by implication renounce.
2. The Buddha: the term used here is Mum, one who has attained perfection in
self-restraint and insight.
3. existence-producing kammic volitions: bhava-sankhara: the volitional ac¬
tivities leading to new existence.
7, p.t. of ossajati: to
let
tta
ft
131
*
4
4
U
k. •
L
tinuously. What is the cause of great earthquakes? What is the
conditin leading to great earthquakes?
The Venerble Ananda then approached the Bhagava, and af
one side, said to
>5
the Bhagava thus:
Venerable Sir, wonderful it is! Venerable Sir, unprecedentedly
is indeed
66
a great earthquake. It is stupendous. Also, rolls of thunder burst
forth continuously. What is the cause of great earthquakes? What is
the condition leading to great earthquakes?
171. Ananda, there are eight causes of, or conditions leading
to, great earthquakes. What are the eight(causes)?
Ananda, this great earth is supported by water, the water by
air, the air by space. At times great winds blow strongly. When
great winds blow strongly, the water is shaken. When the water is
shaken, the earth is shaken. This is the first cause of, the first con
dition leading to, the occurence of great earthquakes.(l)
Again, Ananda, a samana (recluse, ascetic) or a brahmana 1 (a
man of religious pursuit), who has great (mental) power, and who
is proficient in the supernormal powers of mind 2 , or a deva of great
• •
power and psychic potency, by developing intense concetration on
the limited image of the earth-element 3 and on the unlimited image
of the water-element, causes this earth to quake, to sway violently
to rock up and down, and to convulse. This is the second cause of
the second condition leading to, the occurence of great earth
quakes.(2)
when a Future Buddha, mindfully and delib
the Tusita deva realm and is conceived in
Again, Ananda,
erately, passes away in
his mothers womb, this earth quakes, sways violently, rocks up and
ascetic life, free from demeritorious acts
or casted is not meant.
1. brahmana: a man leading a pure
Here, a brahmin (of the brahmin religion
mind: cetovasippata: lit., with mastery over one’s mind. The
having cultivated and exercised the abhinna
2. proficient
Commentary explains this as
it
(super-normal mental power)”.
3. intense concentration on
developing earth-consciousness, that is
or mental absorption) with the earth-element
meditation.
the earth-element: pathavisanna is paraphrased
as
the kasina jhana (mental cultivation
the object(kasina) of the
ii
*
Maha V
k¥*i*
132
9
9
k'
down, and is convulsed. This is the third cause of, the third condi
tion leading to, the occurrence of great earthquakes.(3)
Again, Ananda, when a Future Buddha
erately, issues from the mother’s womb, this earth quakes, sways
violently, rocks up and down, and, is convulsed. This is the fourth
of, the fourth condition leading to, the occurrence of great
earthquakes.(4)
Again, Ananda, when a Tathagata attains the most supreme
Perfect Enlightenment, this earth quakes, sways violently, rocks up
and down, and is convulsed. This is the fifth cause of, the fifth
mindfully and delib
cause
condition leading to, the occurrence of great earthquakes.(5)
Again, Ananda, when a Tathagata sets the noblest Wheel of
the Dhamma in motion (by expounding the first discourse, on the
Four Noble Truths), this earth quakes, sways violently, rocks up
and down, and, is convulsed. This is the sixth cause of, the sixth
earthquakes.(6)
occurrence of great
condition leading to, the
Again, Ananda, when a Tathagata, mindfully and deliberately
decides to give up the life-sustaining mental process, ayusankhara ,
this earth quakes, sways violently, rocks up and down, and is con¬
vulsed. This is the seventh cause of, the seventh condition leading
to, the occurrence of great earth-quakes.(7)
Again, Ananda, when a Buddha passes away and enters upon
parinibbana, by experiencing the ultimate peace, nibbanadhatu, with
complete extinction of the five khandhas, anupadisesa, this earth
and down, and is convulsed. This
is the eighth cause of, the eighth condition leading to, the occur¬
rence of great earthquakes.
Ananda, these are the eight causes of, the eight conditions
leading to, the occurrence of great earthquakes
quakes, sways violently, rocks up
Eight Categories
172. Ananda, these are eight categories of assemblies. These
are: assembly of nobles, assembly of brahmins, assembly of house¬
holders, assembly of recluses, assembly of the devas of the Catumaha
rajika 1 deva realm, assembly of the devas of the Tavatimsa 2 deva
Asseblies
1. Catumaharajika: the lowest of the six deva realms, ruled by four Great Deva
Kings.
2. Tavatimsa: the second deva realm, next to the above.
aha
Sutta
1
I
133
#
i
i
L
L
realm, assembly of the devas led by Mara 1 , and assembly of the
Brahmas.
Ananda, I remember having attended hundreds of assemblies
of nobles. In these assemblies I sat together with them, conversed
with them, and had discussions with them. My appearance was like
their appearance, and my voice was like their voice 2 . By religious
discourse I caused them to realize (the benefits of) the Teaching
become established in (the observance of) the Teaching and to be
to
ing. While I was thus discoursing, they did not know me, wonder
ing “Who is this discoursing? Is he deva or man?” After I had
caused them 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, I
vanished from there. Also when I vanished thus, they did not know
me, wondering “Who was he that vanished thus? Was he deva or
man?
Ananda, I remember having attended hundreds of assemblies
of brahmins. In those
(repeated as above). Ananda, I remember
having attended hundreds of assemblies of householders (repeated
as above). Ananda, I remember having attended hundreds of as
semblies of reclueses
* a « »t*
of the
; of the Catumaharajika devas
; of the devas led by Mara
In these assemblies also, I sat together with them, conversed
with them and had discussions with them. My appearance was like
their appearance, and my voice was li
of the Brahmas
Tavatimsa devas
voice. By religious
to
become established in (the observance of) the Teaching and to be
filled with gladness and enthusiasm for (the practice of) the Teach
ing. While I was thus discoursing, they did not know me, wondering
Who is this discoursing? Is he deva or man?” After I had caused
them 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. I vanished from
there. Also when I vanished thus, they did not know me, wondering
Who was he that vanished thus? Was he deva or man?
4 4
4 4
leader of the sixth and highest deva realm. He is symbolic
1. There is only one Mara
of sensiu
2, Because of the supernormal powers of the Buddha, his form and his voice appeared to
the nobles, etc., as those of one of them.
%
% \
*
M
y
134
#
Ananda, these are the eight catogories of assemblies.
of
h
rl
y
n
ft
j
173. Ananda, there are eight ways of overcoming the oppo
site phenomena and sense-objects', abhibhayatana jhana. What are
these eight? These are (as follows):
A person 1 2 3 concentrates on colour on (parts of) his own body
colour of hair, eye, skin), and on finite external forms
(such as
(such as kasina 3 forms), umblemished or blemished (lit., with good
bad colour). He is thus aware that he knows and sees these ( kasina)
forms 4 with mastery 5 over them. This is the first abhibhayatana
or
jhana.(l)
A person concentrates on colour on (parts of) his own body
(such as colour of hair, eye, skin), and on infinite external forms
(such as kasina forms), umblemished or blemished. He is thus aware
that he knows and sees these ( kasina ) forms with mastery over
them. This is the second abhibhayatana jhanaj 2)
A person, without concentrating on colour on (parts of) his
own body, concetrates on finite external forms (such as kasina
forms), unblemished or blemished. He is thus aware that he knows
and sees these ( kasina ) forms with mastery over them. This is the
third abhibhayatana jhana.Q)
A person, without concentrating on colour on (parts of) his
own body, concetrates on infinite external forms (such as kasina
forms), unblemished or blemished. He is thus aware that he knows
and sees these ( kasina ) forms with mastery over them. This is the
fourth abhibhayatana jhana.(4)
1. sense-objects: i.e., objects of kasina meditation, including object of con¬
sciousness; opposite phenomena: i.e., hindraces, nlvaranas.
2. A person: one who has an extremely sharp intellect, among those who can
• •
quickly attain the desired jhana.
3. kasina: objects of intens meditation. What is perceived in the mind’s eye are
the after-images arising through concentration.
4. The awareness of these forms expressed by the words ‘knows and sees’, takes
place before or after a jhana
5. with mastery: abhibuyya, (lit., overcoming); i.e.
the yogi who practises this meditation to enter into
achieving the umblemished mental image
(patibhaga nimitta).
with great facility, enabling
a jhana immediately after
of a particular kasina object
Mahaparinibbana Sutta
137
Contemplating the kasina objects in one’s own body, and hav¬
ing attained the rOpa jhana ', the mental absorption in form and
matter, one contemplates (also external) forms and objects (such as
kasina objects). This is the first Released 1)
Not paying attention to the kasina objects in one’s own body,
such as colour, form and corporeal features, one contemplates ex¬
ternal {kasina) forms. This is the second Release.(2)
One applies oneself to the brightness and clarity {subha) of
the object of intense contemplation 1 2 . This is the third Release.(3)
By concentrating on the concept, ‘Space is Infinite’ one
achieves and remains in Akasanahcayatana jhana where all forms
of consciousness that turn on corporeality {rupasahha) have been
completely transcended, all forms of consciousness arising out of
contact between the senses and their objects {patighasahha) have
vanished, and other forms of consciousness, many and varied
{nanattasahha ), are not paid attention to. This is the fourth Release.(4)
By concentration on the concept, ‘Consciousness is Infinite’
one achieves and remains in the Vinhanancayatana jhana , having
totally gone beyond the jhana of the Infinity of Space.This is the
fifth Release.(5)
By concentrating on the concept, ‘Nothing is there’ one
achieves and remains in the Akincanhayatana jhana, having totally
gone beyond the jhana of the Infinity of Consciousness.This is the
sixth Release.(6)
One achieves and remains in the Nevasahhanasahha yatana
jhana, the jhana of neither sahha nor non-sanha having totally gone
1. jhana: jhana is a kind of mental culture (usually translated Mental Absorp¬
tion) in which the mind is concentrated on objects such as kasinas, and in
which the hindrances (i.e., nlvaranas) are kept away from the mind (i.e., the
distanced’ from hindrances). The kasina-induced jhana is mundane
mind is
or worldly jhana.
There are four Rupavacara jhanas and four Arupavacara jhanas. The
former can be practised to attain the sixteen Fine-material Realms of the
Brahmas.
2. The object of intense contemplation (in the first two stages) is a kasina,
subjectively, or
after-image resulting from prolonged fixa-
whether it is a physical object (internal to the body, i.e.
external, i.e., objectively), or an
tion of consciousness on the actual kasina object.
aha V
#
0
138
beyond the jhana of Nothingness. This is the seventh Release.(7)
One achieves and remains in sustained attainment of Cessa
tion, Nirodha
samapatti , in which all forms of Consciousness cease
gone beyond the jhana of neither safina nor non
This is the eighth Release.(8)
Ananda, these are the eight stages of Release.
175. Ananda, at one time, soon after I attained Enlighten
ment, (in the eighth week after Enlightenment) 1 , I
the foot of the goatherd’s banyan tree near the bank of the Neranjara
river, in Uruvela wood. While I was there the Evil Mara approached
me, and standing at a certain place, said to me thus:
Venerable Sir, let the Bhagava realize parinibbana now
having totally
sanna
4 4
Let the Sugata realize parinibbana! It is time now for
passing away:
the Bhagava to pass way and realize parinibbana
Ananda, I replied thus to the Evil Mara:
O Evil One, I shall not pass away so long as my disciples
the bhikkhus, are not yet accomplished in learning, not yet well
s
schooled (in control of deed, word and thought), not yet confident
not yet endowed with wide knowledge and learning, not yet able to
remember or memorize the Teaching (lit., to carry the Teaching)
not yet able to practise fully according to the Teaching, not yet
endowed with correctness in practice, not yet able to live (lit., walk)
in perfect conformity with righteousness and truth 2 , not yet able to
expound, to set forth, to make Known, to establish, to make clear
to analyse or explain in detail, and to make manifest or evident
their Teacher's doctrine or teaching, not yet able to refute by means
of correct or proper reasons other doctrines, views or beliefs that
may arise, and are not yet able to expound, to set forth the wonder¬
ful, sublime Teaching.
O Evil One, I shall not pass away so long as my female lay-
disciples, the bhikkhunls, are not yet accomplished in learning, not
yet well-schooled (in control of deed, word and thought), not yet
confident, not yet endowed with wide knowledge and learning, not
yet able to remember or memorize the Teaching (lit., to carry the
4 4
4 4
Teaching), not yet able to practise
fully according to the Teaching
not yet endowed with correctness in practice, not yet able to live
(lit., walk) in perfect conformity with righteousness and truth, not
1. as explained in the Commentary.
2. See footnote to Para 168.
bb
Sutta
139
yet able to expound, to set forth, to make Known, to establish, to
make clear, to analyse or explain in detail, and to make manifest
evident their Teacher's doctrine or teaching, not yet able to refute
by means of correct or proper reasons other doctrines, views or
beliefs that may arise, and are not yet able to expound, to set forth
the wonderful, sublime Teaching.
O Evil One, I shall not pass away so long as my lay-disci-
ples, are not yet accomplished in learning, not yet well-schooled (in
control of deed, word and thought), not yet confident, not yet en¬
dowed with wide knowledge and learning, not yet able to remem¬
ber or memorize the Teaching (lit., to carry the Teaching), not yet
able to practise fully according to the Teaching, not yet endowed
with correctness in practice, not yet able to live (lit., walk) in per¬
fect conformity with righteousness and truth, not yet able to ex¬
pound, to set forth, to make Known, to establish, to make clear, to
analyse or explain in detail, and to make manifest or evident their
Teacher's doctrine or teaching, not yet able to refute by means of
correct or proper reasons other doctrines, views or beliefs that may
arise, and are not yet able to expound, to set forth the wonderful
sublime Teaching.
O Evil One, I shall not pass away so long as my female lay
disciples, are not yet accomplished in learning, not yet well-schooled
(in control of deed, word and thought), not yet confident, not yet
endowed with wide knowledge and learning, not yet able to re¬
member or memorize the Teaching (lit., to carry the Teaching), not
yet able to practise fully according to the Teaching, not yet en¬
dowed with correctness in practice, not yet able to live (lit., walk)
in perfect conformity with righteousness and truth, not yet able to
expound, to set forth, to make Known, to establish, to make clear
to analyse or explain in detail, and to make manifest or evident
means
or
46
6 4
other doctrines, views or beliefs that
of correct or proper reasons
may arise, and are not yet able to expound, to set forth the wonder¬
ful, sublime Teaching.
O Evil One, I shall not pass away so long as this (Teaching
of mine which should be termed the) Practice of Purity is not yet
complete in effectiveness
among people, and widespread, to the extent that it can be thor
oughly manifested, explained or
6 6
not yet prosperous, renowned, prevalent
made known by (wise) devas and
140
men.
176. Ananda, the Evil Mara just now this day came to me at
a certain place, again said to me:
Venerable Sir, let the Bhagava realize parinibbana now by
Let the Sugata realize parinibbana! It is now time
the Capala shrine, and standing at
44
passing away!
for the Bhagava to pass away and realize parinibbana.
Venerable Sir, (at one time) the Bhagava had said (to me)
44
Evil One, I shall not pass away so long as my
(repeated, as in Para 168)
(repeated)
; my female lay-disciples
these words:
disciples, the bhikkhus
female disciples, the bhikkhunls
...(repeated)
the wonderful, sublime Teaching. O Evil One, I shall
; my
; my lay-
• • • ft ft • « •
ft •
(re
disciples
peated)..
not pass away so long as this (Teaching of mine which should be
termed the) Practice of Purity is not yet complete in effectiveness
not yet prosperous, renowned, prevalent among people, and wide
spread, to the extent that it can be thoroughly manifested, explained
• ft ft ft ft ft ft • ft
(wise) devas and men.
or made known by
Venerable Sir, the Bhagava’s Teaching, fit to be termed the
Practice of Purity, is now complete in effectiveness, is now pros¬
perous, renowned, prevalent among people, and widespread, to the
extent that it can be thoroughly manifested, explained or made known
by (wise) devas and men. Venerable Sir, (therefore) let the Bhagava
realize parinibbana now by passing away! Let the Sugata realize
44
parinibbana! It is time now for the Bhagava to pass away and real
ize parinibbana.
177. Ananda, when this was said to me by the Evil Mara, I
5 5
replied thus:
You, Evil One, do not be anxious. Before long the parinibbana
of the Tathagata will take place. Three months from today, the
Tathagata will realize parinibbana.
Ananda, now the Tathagata, while at the Capala shrine today
has decided, mindfully and deliberately, to give up the life-sustain
ing mental process (three months from now).
r*
The
da’s
178. When the Bhagava said this, the Venerable Ananda ap
pealed to the Bhagava thus:
Venerable Sir, for the welfare and happiness of mankind
out of compassion for the world and for the benefit, well-being
and happiness of devas and men, may the Bhagava live the maximun
eal
9 a
ft
44
Maha V
til
142
0
0
the maximun life-span
Therefore, Ananda, this failure to entreat me (to continue to
live) is your own fault, your own remissness.
Ananda, if you had entreated me (thus) at that time, the
Tathagata might have refused the entreaty twice butmight have
acceded to the entreaty on the third time. Therefore, Ananda, this
(failure to entreat me) is your own fault, your own remissness.
179. Ananda, at one time I was dwelling on the Gijjhakuta
hill in Rajagaha. While there, too, Ananda, I had spoken these words
to you: ’Pleasant, Ananda, is Rajagaha; pleasant, Ananda, is the
Gijjhakuta hill. Ananda, whosoever has cultivated, practised used
as a means, based himself on, maintained, mastered and perfectly
developed the four Bases of Psychic Power, could if he so desired
live the maximum life-span or even beyond the maximum life-span.
Ananda, the Tathagata has cultivated, practised, used as a means
based himselt on, maintained, mastered and perfectly feveloped the
four Bases of Psychic Power. Therefore, the Tathagata could if he
so desired live the maximum life-span or even beyond the maxi¬
mum life-span.
Ananda, though the Tathagata thus gave plain hints and inti¬
mations, you were unable to grasp their significance. You did not
beseech the Tathagata (in such words as) ’Venerable Sir, for the
welfare and happiness of mankind, out of compassion for the world
and for the benefit, well-being and happiness of devas and men
may the Bhagava live the maximum life-span, may the Sugata live
the maximum life-span.
Ananda, if you had entreated me (thus) at that time, the
Tathagata might have refused the entreaty twice but might have
acceded to the entreaty on the third time. Therefore, Ananda, this
(failure to enterat me) is your own fault, your own remissness.
180. Ananda, at one time, I dwelt at (the foot of) the Gotama
peepul tree in Rajagaha.In that same Rajagaha, I dwelt at the
Corapapata cliff; at the Sattapanni cave in the side of the side of the
Vebhara mountain; at Kajasila at the side of the Isigili mountain; at
ebony grove in the Sappasondika mountain range;
Grove monastery; at the place where black squirrels
Vejuvana Grove; at the mango grove of JTvaka; and at the Migadaya
Wood of the Maddakucchilocality
at the Tapoda
are fed in
**#• + «* 9 » 9
Ananda, While I was dwelling at
these places, too, I had spo
aha
a Sutta
71
I
143
4
ken these words to you:
Ananda, Rajagaha is pleasant. The Gijjhakuta hill is pleas¬
ant. 1 The Gotama peepul tree is pleasant. The Corapapata cliff i
pleasant. The Sattapanni Cave in the side of the Vebhara mountain
is pleasant. The Ka}asila at the side of the Isigili mountain is pleas
ant. The ebony grove in the Sappasondika mountain range is pleas
ant. The Tapoda Grove monastery is pleasant. The black squirres
feeding ground in the Vejuvana Grove is pleasant. The mango grove
of Jivaka is pleasant. The Migadaya Wood of the Maddakucchi
• • • •
locality is pleasant. Ananda whosoever has cultivated, practised
used as a means, based himself on, maintained, mastered and per
fectly developed the four Bases of Psychic Power
fore, the Tathagata could if he so desired live the maximum life
span or even beyond the maximum life-span
Ananda, though the Tathagata thus gave plain hints and inti¬
mations, you were unable to grasp their significance. You did not
beseech the Tathagata (in such words as) ’Venerable Sir, for the
welfare and happiness of mankind, out of compassion for the world
for the benefit, well-being and happiness of devas and men, may
the Bhagava live the maximum life-span, may the Sugata live the
maximum life-span.
Ananda, if you had entreated me (thus) at that time, the
Tathagata might have refused the entreaty twice but might have
acceded to the entreaty on the third time. Therefore, Ananda, this
(failur to entreat me) is your own fault, your own remissness.
181. Ananda, at one time, I dwelt at the Udena shrine in this
is
Ananda, there
very city ofVesali. While I was there, too, I had said to you, ’Pleas¬
ant is Vesali, Pleasant is the Udena shrine. Ananda, whosover has
cultivated, practised, used as a means, based himself on. maintained
mastered and perfectly developed the four
could if he so desired live the
Bases of Psychic Power
maximum life-span, or even beyond
Ananda, the Tathagata has cultivated, prac-
maintained, mastered and
*
the maximum life
span.
tised, used as a means, based himself on
maintained, mastered and perfectly de
perfectly based himself on
veloped the four
could if he so desired
Bases of Psychic Power. Therefore, the Tathagata
live the maximum life-span or even beyond
to be redundant, as it has been men
akuta hill) seems
1. This (mention
tioned in para 179).
V
144
a
4
l;
k.
the maximum life-span.
Ananda though the Tathagata thus gave plain hints and inti
mations, you were
beseech the Tathagata (in such words as) ’Venerable Sir, for the
welfare and happiness of mankind, out of compassion for the world,
for the benefit, well-being and happiness of devas and men, may
the Bhagava live the maximum life-span, may the Sugata live the
maximum life-span
Ananda, if you had entreated me (thus)at that time, the
Tathahata might have refused the entreaty twice but might have
accede to the entreaty on the third time. Therefore, Ananda, this
(failure to entreat me) is your own fault, your own remissness.
182. Ananda, at one time, I dwelt at the Gotamaka shrine in
this same VesalT City
dwelt at the Sattamba shrine; at the Bahuputta shrine; at the Sarandada
shrine.
unable to grasp their significance. You did not
In this same Vesali City I
Ananda, at the Capala shrine today, I had said to you, ’Ananda
pleasant is this VesalT. Pleasant are the shrines of Udena, Gotamaka
Sattamba, Bahuputta, Sarandada, Capala. Ananda, whosoever has
cultivated, practised, used as a means, based himself on, maintained
mastered and perfectly developed the four Bases of Psychic Power
could if he so desired live the maximum life-span or even beyond
the maximum life-span. Ananda the Tathagata has cultivated, prac¬
tised used as a means, based himself on,maintained . mastered and
5
*
perfectly developed the four Bases of Psychic Power. Therefore
the Tathagata could if he so desired live the maximum life-span or
even beyond the maximum life-span.
Ananda, though the Tathagata thus gave plain hints and inti-
did not
you were unable to grasp their significance. You
mations
beseech the Tathagata (in such words as) ’Venerable Sir, for the
welfare and happiness of mankind, out of compassion for the world
for the benefit, well-being and happiness of devas and
the Bhagava live the maximum life
maximum life-span.
Ananda, if you had entreated me (thus) at that time, the
Tathagata might have refused the entreaty twice but might have
acceded to the entreaty on the third time. Therefore, Ananda, this
(failure to entreat me) is your own fault, your own remissness.
183.Ananda, have I not from former times proclaimed that
there must be separation (while living)
men, may
apan; may the Sugata live the
severance (through death)
Maha V
ftAft
146
J
L
L
L
well-being and happiness of devas and men.
Bhikkhus, what are those doctrines which I have perceived
through Magga Insight and which I have expounded to you, and
which you should thoroughly learn, pursue, cultivate and continu
ally practise? If you thus learn, pursue, cultivate and continually
practise these doctrines, (this Teaching which is) the Noble Prac
tice of Purity will endure long and will remain established for a
long time for the welfare and happiness of man-kind, for the sake
of the world, for the benefit
men.
These (doctrines) are the four Methods of Steadfast Mindful
ness ( Satipatthana )' the four Supreme Efforts ( Sammappadhana )
the four Bases of Psychic Potency ( Iddhipada ) 1 2 3 , the five Contrilling
Faculties ( Indriya ) 4 , the five Powers ( Balas ) 5 , the Seven Factors of
Enlightenment ( Bojjhanga ) 6 and the Noble Path of Eight Constitu
ents ( Ariya Atthahgika Maggaf.
Bhikkhus, you should thoroughly learn, pursus, cultivate and
2
0
1. Satipatthana: See footnote 2 of Para 146 and Mahasatipatthana Sutta.
2. Smmappadhana: Samma=good, thorough, proper, right, perfect; and padhana=
exertion, energetic effort, striving, concentration of mind. The four Supreme
Efforts are:
(i) The endeavour to prevent the arising of evil which has not yet arisen;
(ii) The endeavour to put away evil that has arisen;
(iii) The endeavour to bring about the arising of good which has not yet
arisen; and
(iv) The endeavour to further develop the good that has arisen.
3. Iddhipada: See footnote (1) to Para 167.
4. Indriya : the five Controlling Faculties there meant are:
(i) Saddhindriya, the faculty of Confidence based on Conviction;
(ii) Viriyindriya, the faculty of Effort;
(iii) Satindriya, the faculty of Mindfulness;
(iv) Samadhindriya, the faculty of Concentration; and
(v) Pannindriya, the faculty of Wisdom
5. Bala : the five Powers or Forces are Powers of Confidence based on Convic
tion, Effort, Mindfulness, Concentration and Wisdom,
6. Bojjhanga * See para 139 and footnote to Para 146.
K\
K
Maha
W'JU
148
*
elephant looking back. 1 He said to
time the Tathagata
back towards VesalT, like an
Venerable Ananda, “Ananda, this will be the last
looks on VesalT. Come, Ananda, let us go to Bhanda village.
The Venerable Ananda, saying "Very well, Venerable Sir
respectfully assented. Then the Bhagava, with a large company of
bhikkhus, (went to and) reached Bharua village, and took up his
residence there.
While there, the Bhagava said to the bhikkhus:
• mm
O Bhikkhus, it is through not having proper understanding
and penetrating comprehension of four Principles that I as well as
yourselves have had to go incessantly through this long stretch (of
sarhsara, round of existences), that we have had to go through one
life after another continuously.
What are these four? (They are as follows:)
O Bhikkhus, it is through not having proper understanding
and penetrating comprehension of Noble Morality, Ariya
\
I as well as yourselves have had to go incessantly throug this long
stretch (of sarhsara, round of existences), that we have had to go
through one life after another continuously.
O Bhikkhus, it is through not having proper understanding
and penetrating comprehension of Noble Concentration, Ariya
samadhi, that I as well as yourselves have had to go incessantly
through this long stretch (of sarhsara, round of existences), that we
sTla, that
have had to go through one life after another continuously
O Bhikkhus, it is through not having proper understanding
and penetrating comprehension of Noble Wisdom, Ariya patina
that I as well as yourselves have had to go incessantly through this
long stretch (of sarhsara, round of existences), that we have had to
go through one life after another continuously.
O Bhikkhus, it is through not having proper understanding
and penetrating comprehension of Noble Emancipation, Ariya
vimutti, that I as well as yourselves have had to go incessantly through
this long stretch (of sarhsara, round of existences), that we have had
to go through one life after another continuously.
O Bhikkhus, I have properly understood and penetratingly
comprehenede (i.e, througly realized) that Noble Morality: I have
1. The Commentary says that the Buddhas, when looking back, turn the whole
body round, as an elephant does
Maha V
150
L
pany of bhikkhus, reached the town of Bhoga.
The Bagava stayed at the Ananda shrine at that Bhoga town.
the four Great Authorities. 1 Listen to the dis
and bear it well in mind. I shall speak.
The bhikkhus respectfully assenting, the Bhagava gave this
give a discourse on
course
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
Instructions on methods of removing defile
such and such is the Teacher’s (i.e., the Buddha’s) Teach
44
such is the Vinaya
2
ments
mg
O Bhikkhus, the words of that bhikkhus should not be (imme
diately) 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 Sutta 3 and examined in the
light of the Vinaya.
tions
• • • , #
state
(ii) Samanta-cakkhu, the Eye of all-round knowledge, the Eye of a Being
perfected in wisdom;
(iii) Dhamma-cakkhu (or nan a—cakkhu), the Eye of Truth, apperception of
the attainment of the first three Magga which leads to the fourth and final
intentions, hopes, hankerings, will, disposition, proclivities
moral
(iv) Dibba-cakkhu, the Eye of supernormal power, the deva-eye of super-
sensuous perception, the “clear” sight of a seer, all pervading and seeing
all that proceeds in hidden worlds; and
(or marhsa-cakkhu), the physical eye.
1. Great Authorities; Mahapadesa : The whole term may be para-phrased 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
T
*
4
t
3. The Sutta: According to the Commentary, this term in this para 188 means
the entire Teaching of the Buddha, encompassing the three pitakas.
Mahaparinibbana Sutta
151
If, on thus being collated with the Sutta or
on being examined
in the light of the 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 Au
thority.(l)
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 and such a name. I have heard
it
Such and such is the Doctrine; such and such is the Vinaya;suc\\ and
such is the Teacher’s Teaching
diately) 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 care¬
fully 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 that community of bhikkhus.
And
be rejected
If, (however), on being collated with the Sutta or on being
examined in the light of the Vinaya, the (attributed) words and
in accord with the Vinaya, then
phrases fit in with the Sutta, or are
it must be concluded that ‘This assuredly is an utterance of the
utterance learnt aright by that community of
Bhagava; it is an
Maha V
152
#
L
'jjj
bhikkhus.’ Bhikkhus, remember well this second (directive on as¬
sertions citing) Great Authority.(2)
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 Paji Texts), having memorized the Doc
trine, the Vinaya, and the Fundamental Precepts for bhikkhus. 1 I
4 4
*-
ders themselves : 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 (imme¬
diately) recevied with approval, nor should they be (immediately)
rejected with scorn. Without approval or rejection, the words and
phrases (attributed to the bhikkhu elders
eluded 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.
then it must be con
If, (however),on being collated with the Sutta
be concluded that ’This assur
are in ac
cord with the Vinaya, then it must
edly is an utterance of the Bhagava; it is an utterance learnt aright
by those bhikkhu elders. ’Bhikkhus, remember well this third (di
rective on assertions citing) Great Authority.(3)
Again, O Bhikkhus, in this (matter), if a bhikkhu should say
thus:
There is a certain bhikkhu elder at monastery with such an
such a name who is of wide learning and knowledge, who can re-
44
Vinaya, and the Fundamental Precepts for bhikkhus. I have heard
and received this (exposition) from that bhikkhu elders: Such and
such is the Doctrine; such and such is the Vinaya; such and such is
the Teacher’s Teaching.
diately) 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
1. Fundamental Precepts: Matika, (lit., contents) here means Fundamental Pre
cepts for bhikkhus and bhikkhunls.
Maha
Sutta
1
153
4
*
0
should be collated with the Sutta and examined in the light of the
Vi nay a.
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 re¬
jected
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 cit¬
ing) Great Authority. (4)
O bhikkhus, remember these four (citations of) Great Au¬
thorities, 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 samadhi, concentration of mind;
such is Panda, wisdom. Samadhi, when based upon sTla, is rich in
result and of great effect. Panda, when based upon samadhi, is rich
in result and of great effect. The mind, when developed through
panna, is throughly liberated from the asavas, taints, namely
kamasava, the taint of sensuous desire, bhavasava, the taint of han
kering after repeated existence, and avijjasava, the taint of igno
ranee of the true nature of existence as set out in the Four Noble
Such is STla, morality
tt
Truths.
Account Concerning Cunda, the Goldsmith s
189. Then, after staying at the town of Bhoga as long as he
wished, the Bhagava said to the Venerable Ananda, “Come Ananda
'tj
let us go to Pava.
The Venerable Ananda respectfully assented, saying, “Very
well, Venerable Sir.” And the Bhagava, together with a large com-
of bhikkhus, went to Pava, and stayed at the mango grove of
pany
Cunda, the goldsmith’s son
When Cunda, the goldsmith’s
son heard that the Bhagava had
Maha
156
L*:
k *
double-layered robe fourfold and place it on the ground. I am ex
hausted; I shall sit down
The Venerable Ananda said, “Very well, Venerable Sir,” and
folding the (Bhagava’s) double-layered robe in four, placed it on
the ground. The Bhagava sat down on the folded robe laid on the
ground and said
I want to have a drink of water
r r
Ananda, go and bring drinking water. I am thirsty.
4 4
J *
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
banks (i.e., making the river ac¬
cessible), 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 drink¬
ing water. I am thirsty. I want to have a drind of water
For a second time, too, Ananda said
Vener¬
able 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 third time, “Ananda, (I exhort you to) go
and bring drinking water. I am thirsty. I want to have a drink of
watrer.
to the Bhagava
44
V*
Ananda, saying.“Very well, Venerable Sir,” assented respect¬
fully, and taking the alms-bowl, went to the stream. Then, the shal¬
low 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 appear¬
ance flowing clear, pure and absolutely free from muddiness.
44
158
asked him ‘Sir, did you see five hundred carts pass by?
Friend, I did not see them.
Sir, how is it, them?
Friend, I did not hear the noise, either.
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
. . . ••*.* .*
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 passed close by (him), or (the condition
of) the other who, though conscious and awake, does not see and
does not hear heavy rain, rumbling thunder, flashing lightning and
carshing thunderbolts (close by him)?
Venerable Sir, it cannot be said that remaining without
ing and hearing the carts passing close by- whether it be five hun¬
dred, six hundred, seven hundred, eight hundred, nine hundred, a
thousand or even a hundred thousand carts-is difficult 1 , indeed, it is
much more difficult to remain without seeing and hearing heavy
rain, rumbling thunder, flashing lightning and crashing thunder¬
bolts (close by). It is more difficult to do, more difficult to hap-
Did you hear the noise (of those carts)?
4
*
♦
44
44
pen
1. This sentence is as paraphrased in Burmese version. The Pali Text reads:
• * I
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.
44
Mahaparmibbana Sutta
159
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 flash 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
9-9 9
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,
was
raining heavily, thunder was rolling and lightning was flashing.
That is why this multitued of people has gathered. But, Venerable
Sir, where were you?
Friend, I have been here all the while.
• f # -
Venerable Sir, how is it, then? Did you see (the happening)?
Friend, I did not see it.
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 concsious?
Yes, friend, (I was concsious).
Venerable Sir, is it that, though
neither saw nor heard heavy rain
ning and crashing thunderbolts?
That is so, friend.
Pukkusa, then this thought came to that man
is, Sirs, marvellous it is, Sirs, the state of calm in which the pabbajitas
remain abiding! This pabbajita (i.e., the Buddha), although con¬
scious and awake, did not see and did not hear heavy rain, rumbling
conscious and awake, you
rumbling thunder, flashing light-
Wonderful it
and making obeisance to
ing his feeling of deep reverence for me
me, departed respectfully.
When this had been said, Pukkusa the Malla prince said to the
Bhagava:
Maha Vagga
162
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 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 delibera¬
tion, and keeping a predetermined time of arising in his mind. The
Venerable Cundaka sat there in front of the Bhagava.
Separate Verses 2
Being very weary 3 , 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 the river, after bathing and drinking
water, 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 misfor¬
tune to you.” If that happens, Ananda, the remorse or regret Cunda
might feel should thus be countered: “Friend Cunda, the Tathagata
2. Separate Verse: inserted by the Elders at the First Council.
3. Being very weary: The Paji Text here has akilantarupo, which would mean
‘as if not weary.’ The reading, as in the Udana Paji Text, sukilantarupo,
‘being very weary’ would be more consistent.
Sutta
>
>
163
tf
4
4
3
L_
k.
•J
L
passed away after eating your food last. Therefore, i
tune and good gain
these words from the Bhagava himself. There are two offerings of
food which are of equal fruition and of equal result and which
it is good for
to you. Friend Cunda, I heard and received
are
offering of food. What are these two offerings of food?
The offering of food, after eating which the Tathagata at
tains unsurpassed, Perfect Self-Enlightenment. (This is one.)
44
44
5
plete cessation of all the five khandhas. (This is the other)
These are the two offerings of food which are of equal frui
tion and equal result and which are of much greater fruition and
much greater benefit than any other offering of food. (Therefore)
Respected 1 Cunda, the goldsmith’s son has accumulated that kamma
(force of action) which will bring about long life, which will bring
44
retinues, which will bring
about rebirth in the realms of devas, and which will bring about
pre-eminence.
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
anger and mental bewilderment,
extinction of the fires of kilesa, moral defilements).
End of the Fourth Portion for Recitation
The Twin Sal Trees
out of passion
attains peace (through the
let us go. We will go to the Sal Grove of the Malla princes
on the further bank of
Ananda
at the road-bend leading to Kusinara town
context, of aynsma (lit.
as Venerable, and
1. Respected: this is a paraphrase, to fit in with the
long-living)
which.is usually used for and
in the Pali Text, which is usui
..... , ;i
to bhikkhus of standing.
VI *
f
k
164
4
4
9
LL.j.:
L.v
. '
The Venerable Ananda, saying “Very well
the Hirannavatl river
Venerable Sir,” assented respectfully.
When the Bhagava, together with a large company of bhikkhus
the Sal Grove of the Malla princes at the road-bend leading
the Hirannavatl river, he
said to the Venerable Ananda, “Ananda, lay out the couch, with the
head to the north, between the pair of Sal trees. I am weary, Ananda.
got to
to Kusinara town, on the further bank of
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 flow
ers fell from the air above, being scattered, strewn and spread all
over the body of the Tathagata, in reverence to him. And in rever
ence to the Tathagata, celestial sandalwood powder fell from the
scattered, strewn and spread all over the body of
air above, being
the Tathagata.
And in reverence to the Tathagata, celestial music sounded in
the air above. And in reverance 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 bios
soms, scattering, strewing and continuously spreading them all over
the body of Tathagata. And, in reverence to the Tathagata, celestial
mandarava flowers and celestial sandalwood powder fall from the
and spreading all over the body of
air above, scattering, strewing
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
Maha V
166
0
L
We have come from afar to see the Tathagata. the Homage-
Worthy, Perfectly Self-Enlightened Tathagatas arise in the world
the parini -
bbana of the Tathagata will take place. This powerful bhikkhu is
standing in front of the Bhagav
get a view of the Tathagata at this last
201. “Venerable Bhagava, in what condition and in what state
of mind are the devas?
Ananda, devas who are (standing) in the
forming) the sky as firm groud
are weeping with upraised hands, flinging themselves down, roll
• • • \ •
ing forward and backward, rolling hither and thither, (and lament
ing) “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 Possesor of the Eye of Wisdom) going to disappear from
the world!
4 4
only rarely. And tonight, in the last watch of the night
obstructing our view. We will not
riod of time
*
taking (i.e., trans
are weeping with dishevelled hair
It
Ananda, devas who are (standing) on the ground, taking (i.e
transforming) the earth as firm ground, are weeping with dishev
elled 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 Possesor of the
from the world!
of Wisdom) going to disappear
F5
But those devas who are free from sensual passion can bear
it, mindfully and deliberately reflecting: “All conditioned and com¬
pounded things have the nature of impermanence. How then can it
be possible to get that (permanence) in this (compounded) nature?
Four Places Arousi
of the
reh
im *
r_.
a
Nature of Impermanece
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 honouring 1 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)
V*
1. honouring: payirupasanaym
: atten on, pay homage to, honour, worship.
Sutta
167
4
6
seen by a person of devotion, and which would cause awareness
and apprehension of the nature of impermanence (samvejanlya).
What are these four?
This (LumbinT) place is where the Tathagata was born.
Ananda, this is a place which should be (visited and) seen by
person of devotion, and which would cause awareness and appre¬
hension of the nature of impermanence.
This (Mahabodhi) place is where the Tathagata attained un¬
surpassed 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 apprhension of the nature of
impermanence.
This (Migadayavana) place is where the Tathagata set the
unsurpassed Wheel of Truth rolling (i.e., expounded the first ser¬
mon, 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 cessa¬
tion 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 imper¬
manence.
44
r*
a
4 4
44
44
Ananda, these are the four places which should be (visited
and) seen by a person of devotion, and which would cause aware¬
ness and apprehension of the nature of impermanence
And, Ananda, there will come (to these places), bhikkus
bhikkhunls, lay-disciples and female lay-disciples, with devotion in
their hearts, (reflecting) “Here (in LumbinT) the Tathagata was born
Here (at Mahabodhi) the Tathagata attained unsurpassed, Su-
Here (at Migadayavana) the Tathagata
rj
4 4
or
preme Enlightenment! or
set the unsurpassed Wheel of Truth rolling!” or “Here (at Kusinara)
the Tathagata passed
the ultimate peace of complete
Ananda, all those who are on a pilgrimage to (these) shrine, 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
44
away, realizing parinibbana by experiencing
cessation of all the five khandhas!
destination, a fortunate celestial (deva) realm.
h
inibb
Sutta
1
I
4
« ■
175
«
The Venerable Ananda assented respectfully, saying
his robes, took alms-bowl
a
Very
well, Venerable Sir,” and rearranging
and great robe, and went into Kusinara with a companion.
Homage
the Malla Princes
211. At that time the Malla princes of Kusinara
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
quickly. Do not feel regret later (with the thought) ‘Thought 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
were assembled
come
ir sons (and daughters), daughters-in-law, and their wives
princes
felt miserably grief stricken, sad at heart, and oppressively sorrow
ful 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 parini -
bbana! Too soon is the Eye (i.e., the Possessor of the Eye of Wis¬
dom) going to disappear from the world!
Then the Malla princes, their sons (and daughters), daugh¬
ters-in-law, and their wives feeling miserably grief stricken, sad at
heart, and oppressively sorrowful in mind, approached the Vener¬
able Ananda, in the Sal grove of the Mallas at the road-bend (lead-
rj
ing) 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, night will have passed into dawn before (all)
the Malla princes finish paying reverence to the Bhagava. It would
be will 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
tt
5 y
put the Malla of Kusinara in group
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
V
r
176
*
#
*
Lii
99
homage at the feet of the Bhagava!
princes to pay homage to The Bhagava, (finishing) in the very first
watch of the night.
Ascetic
212. At that time Subhadda, a wandering ascetic 1 , was staying
at Kusinara. He heard that “On this day, in the last watch of the
night, the parinibbana of the Samana Gotama 2 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-En
lightened 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 Subhaddha the wandering ascetic approached the Ven
erable 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 ascet
ics, teachers of teachers, that the Homage-worthy, Perfectly Self
Enlightened Tathagatas arise in the world only sometimes and rarely.
Subhadda the W
m
i
99
4i
♦
99
Gotama will take place. There is an uncertainty that has arisen in
in the Samana Gotama that he will be able to
expound the Doctrine to me so as to removeth this uncertainty. O
Ananda, I request (the chance of getting) to see the Samana Gotama.
On this being said, the Venerable Ananda replied: “Friend
Subhaddha, this cannot be allowed, (lit., enough, or not fitting.) Do
not harass the Tathagata. The Bhagava is very tired.
me
99
9 9
(repeated as above)
* * '
I. wandering ascetic: paribbajaka
a wanderer; wanderer religious mendicant;
usually not a Buddhist.
% Samana Gotama: a samana is a wandering, a recluse, a person lei
religious life. The Buddha was often mentioned and addressed as a Samana
by non-Buddhists.
a
h
bb
Sutta
1
ri
177
4
4
*
4
L
For a third time, Subhadda the wandering ascetic
Ananda, I have heard it said by old and venerable wandering ascet
ics, 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
quest (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 converation between the
Venerable Ananda and the wandering ascetic Subhaddha, 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 any¬
thing, 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 per¬
mission.
said:
44
o
re
jj
Then Subhadda the wandering ascetic approached where the
Bhagava was, and offered courteous greetings to the Bhagava. Af¬
ter 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
who have communities of many dis-
are leaders of
44
(i.e., leaders in religious life)
ciples, who have large sects of followers, who
sects, who are renowned, who
of doctrine, and who are well-esteemed by many people. They are
Purana Kassapa, Makkhali Gosala, Ajita Kesakambala
Belatthaputta, and Nataputta. Do all
have knowledge and understanding, as they themselves
are famous, who founders of schools
namely,
Pakudha Kaccayana, Sancaya
of them
have declared? Or do all of them have no knowledge and under
Maha V
4
4
178
have no knowledge and understanding?
Subhadda, do not ask (this question) (lit., it is not
Put aside that (question) whether all of them have knowl
T*
standing, and some
not
proper).
edge and understanding, as they themselves have declared, or whether
all of them have no knowledge and understanding, or whether some
of them have no 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 respectfully 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 sakadagamt), 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 fouth stage, (a realizer
of the Fourth Final Magga and Phala, an arahat).
And, Subhadda, in whatsoever Teaching is found the Noble
Path of Eight Consitituents, in it is found a samana of the first stage
• • _ • •
sotapanna ), and in it is found a samana of the second stage (a
sakadagaml), 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 Consitituents; 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 sakadagamt)
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). Ohter 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 rightly, the world will
not be void of arahats
1. the twelve: by this is meant (a) four persons who attain the realization of
four persons who are s
Stages of Realization.
to attain the four
i
vjfi
tta
K\
1
a
w
I
179
«
L
L.
(verse)
Subhadda, at the age of twenty-nine, I renounced the world
and became and 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
ing to Magga
Nana; (outside of this Teaching) there is no samana of the
first stage (sotapanna); neither is there a samana of the sec
ond stage; nor a samana of the third stage; nor a samana of
the fourth stage.
Ohter 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
trine)! Venerable Sir, just as if that which has been turned over is
4
turned upright, or that which has been hidden is revealed
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 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 admis
sion into the Order as a bhikkhu.
Subhadda, if a person who previously has been a believer in
or one
r
he has to live under probation for four months.
are satisfied
Order as a bhikkhu
When the four months have passed, if the bhikkhus
9
the individual differ
thus becoming a bhikkhu. But in this matter
ences are recognized
Venerable Sir, if a person, having been a believer in another
Doctrine and wishing to receive initiated and admited into the Or
der 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
and grant him admission into the
it
satisfied and grant him initiation
Maha V
s
180
0
L
prepared to live under probation even for
At the end of four years let the bhikkhus who are satified
initiation and admission into the Order so as to become a
Order as bhikkhu
am
four years
grant me
bhikkhu.
* *
Then the Bhagava said to the Venerable Ananda, “Since that
Ananda, let Subhadda be initiated into the Order.” And the
is so
Venerable Ananda replied, “Very well, Venerable Sir.
After that, Subhadda the wandering ascetic said this to the
r*
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.)
It
admission into the Order as a bhikkhu in the presence of the Bhagava.
P
sion 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
in this very life, by himself
and through Magga Insight ( abhinna ),- (a desired goal) for which
good people worthly 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.
( brahmacariya ), having realized this
End of the fifth Portion for Recitation
Last Words of the Tath
ta
216. Then the Bhagava said to the Venerable Ananda:
It may happen that (some among) you have this thought: ‘The
Doctrine; (lit., the word) is bereft of the Teacher of the Doctrine
our Teacher is no more.
ered. Ananda, the Doctrine and Discipline
down to all of you will be your Teacher when I
But, Ananda, it should not be so consid
I have taught and laid
am gone.
Mahaparinibbana Sutta
181
Ananda, when I have passed away, bhikkhus should not ad
dress one another as they do at present by the term ‘ avuso ’ (Friend)
(irrespective of seniority). Ananda, the senior bhikkhus should ad¬
dress the junior bhikkhus by name, or by family name, or by the
term 'avuso'. And the junior bhikkhus should address the senior
bhikkhus by the term ‘ bhante ’ or ‘ ayasmS (Venerable Sir)
Ananda, after I have passed away, the Samgha, the Order of
the bhikkhus, may, if it wishes to, abolish lesser and minor Rules of
Discipline.
Ananda, after I have passed away, let the brahma penalty be
imposed upon Bhikkhu Channa.
But, Venerable Sir, what is the Brahma penalty?
Ananda, let Bhikkhu Channa say whatever he wishes to. The
bhikkhus should neither advise him nor admonish him, nor deter
him.
it
217.Then the Bhagava addressed the bhikkhus thus:
O Bhikkhus, if any bhikkhu should happen to have any un¬
certainty or perplexity regarding the Buddha, or the Dhamma (the
Teaching), or the Samgha (the Order of bhikkhus), or Magga, or
the Practice, then, bhikkhus, ask (me) questions. Do not let your¬
selves feel regret later with the thought that ‘even though our Teacher
was (with us) in our very presence, we were not able to ask him
questions personally in return.
When this was said, the bhikkhus remained silent. For a sec-
■
ond time, the Bhagava said.
For a third time, the Bhagava said:
O Bhikkhus, if any bhikkhu should happen to have any un¬
certainty or perplexity regarding the Buddha, or the Dhamma, or
the Samgha, or Magga, or the Practice, then, bhikkhus, ask (me)
questions. Do not let yourselves feel regret later with the thought
that ‘even though our Teacher was (with us) in our very presence
we were not able to ask him questions personally in return
For a third time, too, the bhikkhus remained silent.
• • •
Then the Bhagava said to the bhikkhus:
O Bhikkhus, it may be that you do not ask questions out of
respect for the Teacher. Then, bhikkhus, let a bhikkhu tell a com¬
panion (his uncertainty or perplexity).
Even when this was
*
S
said, the bhikkhus continued to remain
silent.
Maha Vagga
Then the Venerable Ananda said to the Bhagava: “Wonderful
it is. Venerable Sir! Marvellous it is, Venerable Sir! I believe that in
this community of bhikkhus not a single bhikkhu has uncertainty or
perplexity regarding the Buddha, or the Dhamma, or the Samgha,
or Magga, or the Practice.”
Ananda, you say this only out of faith. Indeed, Ananda, the
Tathagata knows for certain that in this community of bhikkhus not
a single bhikkhu has uncertainty or perplexity regarding the Bud¬
dha, or the Dhamma, or the Samgha, or Magga, or the Practice.”
Ananda, amongst these five hundred bhikkhus, even the least
(in attainment) is a Sotapanna, a Stream-enterer, not liable to be
reborn in any apaya realm of misery, assured (of reaching desirable
realms of existence or of reaching the end of dukkha), bound for
(the three higher levels of Insight, culminating in) Enlightenment.
218. Then the bhagava said to the bhikkhus:
O Bhikkhus, I say this now to you: “All conditioned and com¬
pounded things (sarikhara) have the nature of decay and disintegra¬
tion. With mindfulness endeavour diligently (to complete the task).
These were the last words of the Tathagata.
The Buddha’s Parinibbana
219. Then the Bhagava entered upon the first jhana. Rising
from the first jhana, he entered upon the second jhana. Rising from
the second jhana, he entered upon the third jhana. Rising from the
fourth jhana, he entered upon the fourth jhana. Rising from the first
jhana, he entered upon and became absorbed in the akasanaiicayatana
(Sphere of Infinity of Space). Rising from the samapatti 1 2 of Infi¬
nite Space, he entered upon and became absorbed in the
1 ”
1. See footnotes 1 and 2 to para 185.
2. Jhana is a term used for the state of deep-upental absorption in an object of
meditation; samapatti is a term used for attainment of sustained deep mental
absorption in an object of meditation. When jhana is sustained, it is termed
samapatti The term jhana is usually used for attainment in the first four
stages of deep mental absorption, i.e., the four rupa jhanas . The term Samapatti
is used for attainment in the next stages of deep mental absorption, i.e., the
four arupa jhanas , and also for attainment of phala and nirodha. However,
the term samapatti is sometimes used to denote both the rupa and arupa
jhanas. In the nirodha samapatti there is no object of meditation, because of
the cessation of sahna. Consciousness.
Sutta
1
l
183
4
4
«
L,
L.
vihhanahcayatana (Sphere of Infinity of Consciousness). Rising
from the samapatti of infinite Consciousness, he entered
became absorbed in the akincannayatana (Sphere of Nothingness).
Rising from the samapatti of Nothingness, he entered upon and
became absorbed in the Nevasahhanacahhayatana (Sphere of Nei
ther sanna Nor Non -sanna). Rising from the samapatti of Neither
sanna Nor Non -sanna, he entered upon and became absorbed in
Nirodhasamapatti, in which sanna-and-sensation (i.e., Conscious
ness) cease.
upon and
Then the Venerable Ananda asked the Venerable Anuruddha
Bhante Anuruddha, has the Bhagava passed away
(The Venerable Anuruddha replied,) “Avuso Ananda the
Bhagava has not passed away. He is absorbed in Nirodhasamapatti.
Then the Bhagava, rising from the Nirodhasamapatti, entered
upon and became absorbed in the Sphere of Neither sanna Nor
Non-sanna. Rising from the samapatti of Neither sanna Nor Non
sanna, he entered upon and became absorbed in the Sphere of Noth
ingness. Rising from the samapatti of Nothingness, he entered upon
and became absorbed in the Sphere of Infinite Consciousness. Ris
ing from the samapatti of Infinite Consciousness, he entered upon
and became absorbed in the Sphere of Infinite Space
the samapatti of Infinite Space, he entered upon the fourth jhana
Rising from the fourth jhana, he entered upon the third jhana. Ris
ing from the third jhana, he entered upon the second jhana. Rising
from the second jhana, he entered upon the first jhana. Rising from
the first jhana, he entered upon the second jhana. Rising from the
• •
second jhana, he entered upon the third jhana. Rising from the third
jhana, he entered upon the fourth
from the fourth jhana
parinibbana
4 4
9
* J
jhana. Immediately after rising
the Bhagava passed away, realizing
220. When the Bhagava passed away, simultaneously with
his passing away, a great, terrible, hair-rising and gooseflesh-caus
ing earthquake occurred. Also rolls of thunder burst forth continu
ously.
When the Bhagava passed away, at the moment of his passing
away, the Sahampati Brahma recited this verse:
Even such an incomparable
Tathagata, the Teacher endowed with Ten Strengths (con
sisting of his perfect comprehension in ten fields of knowl
person as the Self-Enlightened
44
Maha
184
tf
♦
edge), has to pass away in this world. All beings in this
world must inevitably give up the aggregate of mental and
physical phenomena.
221. When the Bhagava passed away, immediately on his pass
Sakka, King of the devas, recited this verse:
All conditioned and compounded things (saiikhara) are in
deed impermanent. Arising and decay are inherent in them.
Having come into existence, they cease. The realization of
Nibbana on their cessation is blissful peace
222. When the Bhagava passed away, immediately on his pass-
The Venerable Anuruddha recited this verses:
The craving-free Sage has passed away, intent on the
peace of Nibbana. There is no more inhalation or exhalation
of breath of the Buddha, he who had a steadfast mind and
equanimity
The Buddha endured his physical suffering with an un¬
shaken mind. Like a flame extinguished, the mind of that
Buddha has found release.
223. When the Bhagava passed away, immediately on his pass¬
ing away, the Venerable Ananda recited these verse:
When the Enlightened One, replete with all noble
qualities, passed away, then at that moment there occurred
the fearsome great earthquake; then at that moment there
occurred the hair-raising, gooseflesh-causing great earth¬
quake
224. When the Bhagava passed away, some bhikkhus who
were at that place and who were not free from the passions wept
with upraised hands, flung themselves down rolled forward and
backward, and rolled hither and thither, (lamenting) “Too soon has
the Bhagava realized parinibbana! Too soon has the Sugata realized
parinibbana! Too soon has the Eye (i.e., the Possessor of the Eye of
Wisdom) disappeared from the world!
But those bhikkhus who were free from sensual passion could
bear it, mindfully and deliberately reflecting: “All conditioned and
impermanent. How then can it
be possible to get that (permanence) in this (compounded nature)?
225. Then the Venerable Anuruddha said to the Bhikkhus:
Enough, friends! Do not grieve, do not lament. Had not the Bhagava
proclaimed from former times that there must be separation (while
55
ing away
it
55
ing away
it
it
55
it
55
55
compounded things ( sankhara) are i
55
it
Mahaparinibbana Sutta
185
death) and sundering (through being i
are dear and beloved?
severance
in
different states of existence) from all that
Friends, in this matter, that which has the nature of
arising, of ap¬
pearing, of being compounded, and of decay and dissolution, how
can the wish that it should not disintegrate and disappear be real¬
ized? There can be no such possibility. Friends, the devas
proachful.
are re
JJ
But, Venerable Anuruddha, in what condition and in what
state of mind are the devas?
44
Friend Ananda, devas who are (standing) in the sky, taking
(i.e., transforming) the sky as firm ground, weep with dishevelled
hair, weep with upraised hands, fling themselves down, roll for¬
ward and backward, roll hither and thither, (lamenting) ‘Too soon
has the Bhagava realized parinibbana! Too soon has the Sugata re-
• • • %
alized parinibbana! Too soon has the Eye (i.e., the Possessor of the
Eye of Wisdom) dissappeared from the world!
Friend Ananda, devas who are (standing) on the groun, tak¬
ing (i.e., transforming) the earth as firm ground, weep with dishev¬
elled hair, weep with upraised hands, fling themselves down, roll
forward and backward, roll hither and thither, (lamenting) ‘Too
soon has the Bhagava realized parinibbana! Too soon has the Sugata
realized parinibbana! Too soon has the Eye (i.e., the Possessor of
the Eye of Wisdom) dissappeared from the world!
But those devas who are free from sensual passion can bear
it, mindfully and deliberately reflecting: All conditioned and com-
have the nature of impermanence. How then can it
be possible to get that (permanence) in this (compounded nature)?
Then the Venerable Anuruddha and the Venerable Ananda
spent the rest of the night in religious discourse.
226. Then the Venerable Anuruddha said to the Venerable
44
44
44
pounded things
Ananda, “Go, Friend Ananda, enter Kusinara and tell the Malla
princes of Kusinara ‘O Vasetthas (i.e., Malla Princes), the Bhagava
has passed away. Do now as seems fitting to you’.”
The Venerable Ananda assented, saying to the Venerable
Very well, Venerable Sir.” He then in the morning
Anuruddha
rearranged his robes, and taking alms-bowl and great robe entered
Kusinara with a companion.
At that time, the Malla princes
44
were assembled at the council
hall on that very business (concerning the Buddha’s
parinibbana).
V
186
*
9
4
Then the Venerable Ananda went to the council hall of the Kusinara
Malla princes and said to them, “O Vasetthas, the Bhagava has passed
away. Do now as seems fitting to you
On hearing those words of the Venerable Ananda, the Malla
princes, their sons, daughters, daughters-in-law, and their wives
felt miserably grief stricken, sad at heart and oppressively sorrowfull
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 has the Bhagava realized
parinibbana! Too soon has the Sugata realized parinibbana! Too
soon has the Eye (i.e., the Possessor of the Eye of Wisdom)
dissappeared from the world!
1
Last Rites for the Remains of the Buddha
227. Then the Kusinara Malla princes gave orders to their
saying “Gather flower-garlands, perfumes and all kinds of
men
musical instruments in Kusinara.
Then the Kusinara Malla princes, taking flower-garlands
perfumes and all kinds of musical instruments, as well as five hun
to where the body of the Bhagava was
in the Sal grove of the Malla at the road-bend. And there they passed
the day in paying homage, respect, reverence and honour to the
dance, song, music, flowers and per¬
fumes; and they made canopies of cloth and prepared pavilions of
c 1 oth.
dred sets of clothing, went
remains of the Bhagava, with
Then the Kusinara Malla princes thought: “Ii is too late today
to cremate the remains of the Bhagava. Tomorrow we shall per¬
form the cremation
Then the second day also was passed by the Mallas in paying
homages, respect, reverence and honour to the remains of the
Bhagava, with dance, song, music, flowers and perfumes, and with
the erection of canopies and pavilions of cloth. In the same way the
* — _ • * •
third day also was passed; the fourth day also was passed; the fifth
*
day also was passed; the sixth day also was passed.
Then, on the seventh day, this thought occurred to the Kusinara
Malla princes:
We shall cremate the body of the Bhagava south of the town,
carrying it to the south side beyond the town by the southern road
outside the town, paying homage, respect, reverence and honour to
the remains of the Bhagava, with dance, song, music, flowers and
44
Mahaparinibbana Sutta
193
thus to that assembly, that group (of envoys)
away in our domain. We will not give you any share of the relics of
the Bhagava.
237. On this being said, the Brahmin Dona addressed that
assembly, that group, thus:
(Verses) “O Sirs, listen to one word of mine. Our Buddha
was a believer in forbearance. It would not be at all proper if
there should be strife over the sharing of the relics of him
who was the noblest of men.
O Sirs, let us all be united, be harmonious, be in joyful
agreement, and divide the relics into eight portions. A great
many people have devotion and reverence for the Possessor
of the Eye of Wisdom. Let there be stupas (to his honour)
widespread in all directions.
238. “Brahmin, in that case, do you yourself divide fairly
the relics of the Bhagava into eight equal portions.
Saying “Very well, Sirs,” to that assembly, that group, the
Brahmin Dona divided fairly the relics of the Bhagava into eight
equal portions. He then said to that assembly, that group, “Sirs
please give me this vessel (used in measuring out the relics). I too
will raise a stupa over it and shall revere it.” (Accordingly), the
(measuring) vessel was given to the Brahmin Dona by that assem¬
bly, that group.
The Moriya princes of Pippalivana heard that the Bhagava
had passed away at Kusinara. Then the Moriya princes of Pippalivana
sent an envoy to the Malla princes of Kusinara, (saying) “The
Bhagava was of the ruling class. We too are of the ruling class. We
too deserve a share of the relics of the Bhagava. We too shall erect
a stupa over the relics of the Bhagava and shall rever them
(The Malla princes replied) “No share of the relics of the
Bhagava remains. We have divided (and given) (all) the relics of
the Bhagava. Take the charred
(of cremation)
charred pieces of firewood from that
The Bhagava passed
T*
M
5 J
JJ
pieces of firewood from this place
And they (i.e.,the Moriya princes) took away the
place (of cremation)
5 *
m Reverence
ing the Relic-Stup
King Ajatasattu of Magadha, son of Queen Vedehl, built
over the relics of the Bh
»
4
4
l * : -A
Then
at Rajagaha a stupa
honour. The Licchavl princes
over the relics of the Bhagava, in reverence and honour. The Sakya
agava, in reverence and
of VesalT also built at Vesall a stupa
Mahaparinibbana Sutta
“Through their glorious power, this earth is adorned with (fes¬
tivals of) reverence and honour to the noble relics. Thus these relics
of the Possessor of the Eye of Wisdom are reverentially honoured
by the worthiest devas and men.
“Lords of devas, lords of Nagas and lords of men revere and
honour the relics. In the same way the highest monarchs revere and
honour the relics. If those (relics) are obtained, pay homage with
palms (of hands) put together and lifted up in reverence. Indeed,
through hundreds of aeons, it is extremely difficult to meet a Bud¬
dha.
“The devas have taken the forty evenly-shaped teeth, all the
hair and the hairs of the body, each separately, to all universes in
succession.”
End of Mahaparinibbana Sutta, the Third Sutta
IV. MAHA SUDA
(Discourse
SUTTA
L -
0
J
241.Thus have I heard:
At one time, near the time of his Parinibbana, the Bhagava
was staying between the twin Sal trees in the Sal Grove of the
Malla Princes at the road-bend leading to Kusinara town, the
capital city where the king resided.
Then the Venerable Ananda approached the Bhagava
and, after paying homage to the Bhagava, sat at a suitable
place. After seating himself at a suitable place, the Venerable
Ananda said this to the Bhagava:
Venerable Sir, do not realise parinibbana (i.e.,do not
pass away) in this insignificant, barren, provincial small town.
Venerable Sir, elsewhere there are great cities, such as Campa,
Rajagaha, Savatthi, Saketa, KosambT, and Baranasl. Let the
Bhagava realise Parinibbana there (i.e., in one of these great
cities). There are (dwelling) many rich nobles, many rich
brahmins, many rich householders who revere the Tathagata.
They will render due honour to the remains of the Tathagata.
242.Say not so, Ananda. Do not say: This insignificant,
barren, provincial small town.
The C
tt
of Kusavati
t
V.
1
4
4
u
L.
Ananda, in times long past, there was a king named Maha
Sudassana, Ruler over the four quarters of the world (lit., the
four island-continents bounded by four oceans), Conqueror of all
enemies, whose realm was established in security, who was ruler
over land, and who was anointed on the crown of his head
And, Ananda, this Kusinara town was then King Maha Sudassana's
city, called Kusavati, where the king resided. From east
to west it was twelve yojanas long, and from north to south it
was seven yojanas broad.
Ananda
the capital Kusavati, where the king resided
well-populated, crowded with (all kinds
Ananda, the
was opulent, prosperous,
of) people, and abundant in
called Alakamanda, of the devas, is opulent, pros
capital city
perous, well-populated with devas, crowded with (all kinds of)
Maha Vagga
200
yakkha-devas, and abundant in provisions, so also the capital
city Kusavatl, where the king resided, 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, viz, the noises of
elephants, of horses, of carriage; the sounds of big drums, of
tabors, of lutes, of singing, of conches, of small gongs and
cymbals; and tenthly cries of ‘eat, drink, devour’.
Ananda, the capital city Kusavatl where the king resided
was encircled by seven ramparts, one rampart of gold, one of
silver, one of veluriya gem, one of crystal, one of ruby, one of
(the percious stone called) cat's eye, and one of all kinds of
gems. Ananda, there were four kinds of gates to the capital city
Kusavatl, one gate of gold, one of silver, one
*
and one of crystal.
At each gate there were erected seven pillars, in circum¬
ference three times the reach of a man, in buried depth under
the ground three times the reach of a man, and in height twelve
times the reach of a man. Of these seven pillars, one pillar was
of gold, one of silver, one of veluriya gem, one of crystal, one
of ruby, one of cat's eye, and one of all kinds of gems.
Ananda, the capital city Kusavatl was surrounded
seven rows of palm trees, one line of palms of gold, one of
palms of silver, one of veluriya gem, one of crystal, one of
ruby, one of cat’s eye, and one of all kinds of gems. The trunk
of a golden palm tree was of gold; its leaves and fruit were of
silver. The trunk of a silver palm tree was of silver; its leaves
and fruit were of gold. The trunk of veluriya palm tree was of
veluriya; its leaves and fruits were of crystal. The trunk of a
crystal palm tree was of crystal; its leaves and fruit were of
veluriya. The trunk of a ruby palm tree was of ruby; its leaves
and fruit were of cat’s eye. The trunk of a cat’s eye palm tree
was cat’s eye; its leaves and fruit were of ruby. The trunk of
a palm tree of all kinds of gems was of all kinds of gems; its
leaves and fruit were (also) of all kinds of gems.
And, Ananda, the sound of those rows of palm trees
(when) shaken by the wind lovely, enticing, delightful and
Maha Sudassana Sutta
201
instruments well harmonized by skilled players i
ing, delightful and intoxicating, so also the sound of those
is lovely, entic-
rows
of palm trees (when) shaken by the wind was lovely, enticing,
delightful and intoxicating. And, Ananda, at that time, those in
the capital city Kusavatl who were addicted to gambling
drinking enjoyed themselves (in dancing and merrymaking) to
the sound of those palm trees shaken by the wind.
or
The Wheel Treasure
243.Ananda, King Maha Sudassana was endowed with
seven Treasures and also with four powers.
What are the seven (Treasures)?
Ananda, on that Sabbath day, the fifteenth day of the
month, after having performed an ablution of the head, and
having observed the (eightfold) precepts, King Maha Sudassana
ascended the splendid upper terrace of the palace. To him thus
engaged, there appeared the mighty Wheel Teasure with a
thousand spokes, a rim and a hub, with all parts complete.
When he saw (that Wheel Treasure), this thought occurred to
King Maha Sudassana:
T have heard of this
that if on a Sabbath day, the
fifteenth day of the month, while a king, (born) of the ruling
class and anointed on the crown of the head, is on the splendid
upper terrace of the palace, after having performed an ablution
of the head and having observed the (eightfold) precepts, there
appears (to him) the mighty Wheel Treasure with a thousand
spokes, a rim and a
is a Universal Monarch. Am I then a
hub, with all parts complete, then that king
Universal Monarch?’
244. Then, Ananda, King Maha Sudassana rose from his
shoulder, held in his
his right hand sprinkled water
Roll on. Lord Wheel Trea-
seat and, arranging his mantle on one
hand a golden pitcher and with
over the Wheel Treasure, saying:
sure!
Be triumphant, Lord Wheel Treasure!
towards
Then, Ananda, that Wheel Treasure rolled on
the eastern region. King Maha Sudassana followed along, to¬
gether with his army of four components (i.e armyconsisting
of elephants, chariots, cavalry and infantry). And, Ananda, at
to rest, there King
whatever place the Wheel Treasure came
Maha Vagga
202
Maha Sudassana encamped, together with his army of four
components.
Then, Ananda, the rival kings in the eastern region came
King Maha Sudassana and said thus: “Welcome, Great King!
Great King! This (king-
to
Your coming is auspicious (lit
dom) is yours, Great King! Instruct (us), Great King!
King Maha Sudassana said thus:
What is alive should not be slain. What is not given
• *
44
should not be taken. What is wrongful sexually should not be
false should not be spoken. What is intoxi¬
cating should not be taken. Enjoy the taxes which have been
usually enjoyed.” Then, Ananda, rival kings of the eastern
region became vassals (or, became subject to the authority) of
King Maha Sudassana.
Then, Ananda, that Wheel Treasure entered the Eastern
• #
Ocean and rose up (out of it) again and rolled on towards the
southern region ..
rose up (out of it) again and rolled on towards the northern
region. King Maha Sudasana followed along, together with his
army of four components. And, Ananda,at whatever place the
Wheel Treasure came to rest, there King Maha Sudassana
encamped, together with his army of four components.
in the northern region
came to King Maha Sudassana and said thus: “Welcome, Great
King! Your coming is
is yours, Great King! Instruct (us). Great King!
King Maha Sudassana said thus: “What is alive should
not be slain. What is not given should not be taken. What is
wrongful sexually should not be practised. What is false should
not be spoken. What is intoxicating should not be taken. Enjoy
the taxes which have been usually enjoyed.” Then, Ananda
these rival kings of northern regions became vassals (or, be
came subject to the authority) of King Maha Sudassana.
then it entered the Southern Ocean and
the rival kings
Then, Ananda
auspicious, Great King!
This (kingdom)
r*
245.Then, Ananda, that Wheel Treasure, having been tri¬
umphant over the earth bounded by the oceans, rolled back to
the capital city KusavatT, and stood there, as if fixed on an axle
at the door of King Maha Sudassana’s palace, at the entrance to
the judgement hall (lit., the place where business to the benefit
Maha Sudassana Sutta
205
pleasant in speech. Ananda, that Queen Treasure would
transgress against King Maha Sudassana
how could she ever transgress i
Queen Treasure who appeared to King Maha Sudassana.(5)
The Rich Man Treasure
never
even in thought, then
in body? Ananda, such was the
250.And again
Ananda, there appeared to King Maha
Sudassana the Rich Man Treasure. That Rich Man
was pos¬
sessed of(lit., to him there appeared) the deva-eye, the power of
celestial vision, as a result of kamma, good deeds of former
existences. With that (celestial vision), he could see (buried)
treasure pots, whether owned by someone or ownerless. He
went up to King Maha Sudassana and said thus: “O King, be
at ease (lit., be unconcerned). In the matter of wealth for you, I
shall do whatever has to be done
5 5
Ananda, what happened in those days gone by was that
King Maha Sudassana, wanting to test that Rich Man Treasure,
went on board a boat, and entered the current in the middle of
the river Ganga, and said: “Rich Man, I want gold and silver.
In that case, O Great King, let the boat go alongside a
bank of the river
55
4(
rj
Rich Man, it is here that I want the gold and silver.
Then, Ananda, that Rich Man Treasure parted the water
with both hands and brought up a jar full of gold and silver
and said to King Maha Sudassana: “Is this (lit., the extent of
this) enough, O Great King? Is (the extent of) what I have
done enough, O Great King? Have I offered enough in honour
to you by this much, O Great King?
King Maha Sudassana replied, “Rich Man, this is indeed
enough. You have done enough. You have offered enough in
Ananda, such was the Rich Man Treasure who
55
a
15
honour to me.
appeared to King Maha Sudassana. (6)
The Eldest Son Treasure
Ananda, there appeared to King Maha
learned and intelligent.
to let those who should have
the king approach him, to disallow those who
have audience with the king; and to appoint those to
251.And again
Sudassana the Eldest Son Treasure, wise
He had the (discriminative) ability
audience with
, * • , • • • * • • , * • •* •
should not
Maha Sudassana Sutta
209
decided together thus: ‘It would not be
this wealth back to our houses. Let
seemly for us to take
us build a palace for King
Maha Sudassana.’ (Thus having decided,) they went to King
Maha Sudassana and said: ‘O King
palace for you.’ Ananda, King Maha Sudassana accepted (the
offer) by remaining silent.
256.Then, Ananda, Sakka, the King of devas
know in his mind the thoughts of King Maha Sudassana, and
said to the deva Vissakamma, “Come, Vissakamma: go and
create a mansion for King Maha Sudassana,
Dhamma (i.e., Righteousness)”. The deva Vissakamma replied,
Very well Sir,” to Sakka, King of devas, and just as (instanta¬
neously as) a strong man might stretch his bent arm or bend
(his) stretched arm, he disappeared from the Tavatirhsa deva
realm and appeared before King Maha Sudassana.
we are going to build a
came to
a palace called
u
Then, Ananda, the deva Vissakamma said to King Maha
Sudassana: “O King, I shall create for you a mansion, a palace
called Dhamma.
JJ
Ananda, the deva Vissakamma created a mansion for
King Maha Sudassana, a palace called Dhamma. Ananda, the
Dhamma palace was from east to west one yojana long and
from north to south half a yojana broad. Ananda, the founda¬
tion of the Dhamma palace was fifteen cubits (lit., three times
the reach of an average man) in height. That (foundation) was
lined with bricks of four colours, one kind of bricks being of
gold, one of silver, one of veluriya gem, and one of crystal.
Ananda, in the Dhamma palace there were eighty-four thousand
pillars of four colours, one kind of pillar being of gold,one of
silver, one of veluriya gem, and one of crystal.
Ananda, (the floor of) the Dhamma palace had (a cov¬
ering of) slabs of four colours, one kind of slab being of gold,
one of silver, one of veluriya gem, and one of crystal.
Ananda, the Dhamma palace had twenty-four staircases
kind of staircase being of gold, one of
of crystal. The balusters of
of gold, the railings and the gateway
the silver staircases were
of four colours, one
silver, one of veluriya gem, and one
the golden staircases were
lintel being of silver. The balusters of
silver, the railings and the gateway lintel being of gold. The
balusters of veluriya gem staircases were of veluriya gem
of
the
Maha Vagga
210
railings and the gateway lintel being of crystal. The balusters
of the crystal staircases were of crystal, the railings and the
gateway lintel being of veluriya gem.
Ananda, in the Dhamma palace, there were eighty-four
thousand pinnacled chambers of four kinds (lit., of four colours):
one kind of pinnacled chamber being of gold, one of silver, one
of veluriya gem, and one of crystal. In the golden pinnacled
chamber, a silver couch was spread. In the silver pinnacled
chamber, a golden couch was spread. In the veluriya gem
pinnacled chamber, an ivory couch
pinnacled chamber, a couch made of sandalwood pith was
spread.
was spread. In the crystal
At the door of the golden pinnacled chamber there stood
a silver palm tree. The trunk of that (palm tree) was of silver,
the leaves and fruits were of gold. At the door of the silver
pinnacled chamber there stood a golden palm tree. The trunk of
that (palm tree) was of gold, the leaves and fruits were of
silver. At the door of the veluriya gem pinnacled chamber there
stood a crystal palm tree. The trunk of that (palm tree) was of
crystal, the leaves and fruits were of veluriya gem. At the door
of the crystal pinnacled chamber there stood a veluriya gem
palm tree. The trunk of that (palm tree) was of veluriya gem, the
leaves and fruits were of crystal.
257. Then, Ananda, King Maha Sudassana had this thought.
It would be good if I were to create at the entrance to the
pinnacled chamber called Mahaviyuha, a grove of palms (made)
all of gold and spend the day (in rest) in that grove of palm
tree. ‘Ananda, King Maha Sudassana created at the entrance to
the pinnacled chamber called Mahaviyuha a grove of palms
(made) all of gold, and there spend the day (in rest).
Ananda, the Dhamma palace was enclosed
randahs, one verandah being of gold and the other of silver.
The balusters of the golden verandah were of gold and the
railings and the gateway lintel were of silver. The balusters of
the silver railings were of silver, and the railings and the
gateway lintel were of gold.
258. Ananda, two nets with small bells were thrown round
was of gold, the other was of
two ve
the Dhamma palace. One net
Maha Vagga
212
of crystal. The crystal staircase had balusters of crystal, and
railings and gateway lintel
« • ,
Ananda, the four-sided Dhamma lake was fenced in
two verandahs, one verandah being of gold and the other of
silver. The golden verandah had balusters of gold, and railings
and gateway lintel of silver. The silver verandah had balusters of
silver, and railing and gateway lintel of gold.
Ananda, the four-sided Dhamma lake was surrounded by
seven rows of palm trees, one row of golden palm trees, one
of silver palm trees, one of veluriya
crystal palm trees, one of ruby palm trees, one of cat's eye
palm trees, and one of palm trees (made) of all kinds of gems.
The trunk of a golden palm tree was of gold, its leaves and
fruits being of silver. The trunk of a silver palm tree was of
silver, its leaves and fruits being of gold. The trunk of a
veluriya gem palm tree was veluriya gem, its leaves and fruits
being of crystal. The trunk of a crystal palm tree was of
crystal, its leaves and fruits being of veluriya gem. The trunk
of a ruby palm tree was of ruby, its leaves and fruits being of
cat's eye. The trunk of a palm tree (made) of cat's eye was of
cat's eye, its leaves and fruits being of ruby. The trunk of a
palm tree of all kinds of gems was
leaves and fruits being (also) of all kinds of gems.
And, Ananda, the sound of those rows of palm trees
(when) shaken by the wind was lovely, enticing, delightful and
intoxicating.
gem.
gem palm trees, one of
of all kinds of
gems, its
Just as, Ananda, the sound of five kinds of musical
instruments well prepared, well tuned, well harmonized
skilled players is lovely, enticing, delightful and intoxicating, so
also the sound of those rows of palm trees (when) shaken by
the wind was lovely, enticing, delightful and intoxicating. And,
Ananda, at that time, those in the capital city Kusavati who
were addicted to gambling or drinking enjoyed themselves (in
dancing and merrymaking) to the sound of those palm trees
shaken by the wind.
And, Ananda, when the Dhamma palace was completely
finished, when the Dhamma lake was completely finished, King
Maha Sudassana Sutta
213
Maha Sudassana, after having made offerings of all kinds of
gifts as much as he wanted to those who at that time
recognized and esteemed as samanas amongst samanas and to
those who at that time were recognized and esteemed as
brahmanas amongst brahmanas, went up into the Dhamma
palace.
were
Attainment of Jhanas
260.Ananda, this thought occurred to King Maha Sudassana:
Of what kamma (previous good deeds) is this the
what kamma is this the resultant, that I am now (i.e., in the
present existence) of such great power, of such great glory?
Then, Ananda, to King Maha Sudassana came this realization:
That I have now such great power and such great glory is the
fruition and the resultant of three kammas (i.e., three categories
of good deeds in previous existences), namely, the practice of
giving (dana), the practice of self control (by keeping the eight
moral precepts, dama), and the practice of restraint in act, word
and thought (i.e., moral practice; samyama).
Then, Ananda, King Maha Sudassana went up to the
pinnacled chamber called Mahaviyuha and, standing at it's
entrance, made this exultant utterance:
Stop, Sensual Thoughts! Stop, Destructive
Thoughts! Stop Harmful Thoughts! Your extent
is only this far, Sensual Thoughts! Your extent is
only this far, Destructive Thoughts! Your extent
is only this far, Harmful Thoughts!
261.Then, Ananda, King Maha Sudassana entered the
pinnacled chamber called Mahaviyuha and seated himself upon
the golden couch. Being detached from sensual pleasure and
demeritorious factors, he achieved and remained in the first jhana
which is
accompained by vitakka (initial application of the
mind), vicara
plti (delightful satisfaction) and sukha (bliss), born of detachment
from
suffuses his body with plti and sukha, born of detachment from
the hindrances. There is no place in
plti and sukha, born of detachment from the hindrances.
he achieved and
hindrances (nivarana). He soaks, drenches, permeates and
his body not suffused with
got rid of vitakka and vicara
Having
Maha Vagga
214
remained in the second jhana, with internal tranquality, with
enhancement of one-pointedness of concentration, devoid of vitakka
and vicara, but with plti and sukha born of concentration
And again, having been detached from plti, he dwelled
in equanimity with mindfulness and clear comprehension and
experienced sukha in mind and body. He achieved and remained
in the third jhana that which causes a person who attains it to
be praised by the Ariyas as one who has equanimity and
mindfulness, one who abides in sukha.
By dispelling both pain and pleasure, and by the previ¬
ous disappearance of sadness
remained in the fourth jhana, without pain and pleasures state
of equanimity and absolute purity of mindfulness.
262. Then, Ananda, King Maha Sudassana left the pinnacled
chamber called Mahaviyuha, entered the golden chamber and
seated himself on the silver couch. And he abided with a mind
• . ■’ . ’ * • . ’ . ... • , • ’ . ' . * ' . . . • .'.**• • . ; . ' . • . • • . . ■ . • ■’ . . I ’ •• . • . : . ... . ' • ■
(filled) with goodwill (metta) that permeates a quarter, likewise
a second quarter, likewise a third quarter,
quarter; in the same manner, identifying himself with all beings
everywhere, above, below, and across, he abided with the mind
(filled) with goodwill (metta) that extends to all beings in the
world, and that is extensive, lofty, measureless, peaceable, and
without malice.
And he abided with thoughts of compassion (karuna) ...
with thoughts of sympathetic joy (mudita)
And he abided with thoughts of equanimity (upekkha)
that permeates a quarter, likewise a second quarter, likewise a
third quarter, likewise a fourth quarter; in the same manner
identifying himself with all beings everywhere, above, below
and across, he abided with the mind (filled) with the thoughts
of equanimity (upekkha) that extends to all beings in the world
and is extensive, lofty, measureless, peaceable without malice
Eighty-four Thousand Cities and Others
263. Ananda, King Maha Sudassana had eighty-four thou
sand cities, chief of which was the royal capital Kusavatl;
eighty-four thousand palaces chief of which was the Dhamma
palace; eighty-four thousand pinnacled chambers, chief of which
was the pinnacled chamber called Mahaviyuha; eighty-four thou-
and gladness, he achieved and
likewise a fourth
Maha Vagga
218
King, take delight in these! Have consideration
the couches). O
for life!
O King, yours are these eighty-four thousand elephants
gilded flags, and coverings of gold
is the elephant-king, Uposatha. O King,
44
with trappings of gold,
netting, chief of which
take delight in these! Have consideration for life!
O King, yours are these eighty-four thousand horses, with
trappings of gold, gilded flags, and coverings of gold netting
chief of which is charger-king Valahaka. O King, take delight in
41
these! Have consideration for life!
O King, yours are these eighty-four thousand carriages
with draperies of lion skin, draperies of tiger skin, draperies of
leopard skin, draperies of pale woollen cloth, trappings of gold
gilded flags, and coverings of gold netting, chief of which is
the Vejayanta carriage. O King, take delight in these! Have
consideration for life!
44
O King, yours are these eighty-four thousand gems,
chief of which is the Veluriya Gem Treasure. O King, take
delight in these! Have consideration for life!
O King, yours are these eighty-four thousand queens
chief of whom is the Queen Treasure. O King, take delight in
them! Have consideration for life!
O King, yours are these eighty-four thousand rich men
chief of whom is the Rich Man Treasure. O King, take delight
in them! Have consideration for life!
O King, yours are these eighty-four thousand vassal
kings, chief of whom is the Eldest Son Treasure. O King, take
delight in them! Have consideration for life!
O King, yours are these eighty-four thousand milch
cows giving large yields of milk flowing into golden milk-pails.
O King, take delight in these! Have consideration for life!
O King, yours are these eighty-four thousand crores of
garments (made) of fine (Greek) linen, fine cotton, fine delicate
silk and fine woollen material. O King,take delight in these!
Have consideration for life!
O King, yours are these meals, served in the mornings
and evenings, and prepared in eighty-four thousand cooking
44
44
44
44
44
44
44
Maha Sudassana Sutta
219
pots. 0 King, take delight in these! Have consideration for
life!
267.Ananda, on this being said (by the Queen), King
Maha Sudassana said to Queen Subhadda:
O Queen, you have for long spoken to me (lit., ad-
charming
why do you speak
i 4
dressed me) in desirable, delightful, pleasing and
words; and yet, in this last period of time
to me in
unlovely words?
Then, O King, how shall I speak to you?
O Queen, (you should) speak to me thus: O King, there
severance (through
death) and sundering (through being in different existences)
from all that are dear and beloved. O King, do not pass away
with longing for (anything). Death with longing is suffering
u
(4
(dukkha); death with longing is blameworthy.
O King, yours are these eighty-four thousand cities
chief of which is the capital city Kusavati. O King, abandon
any delight in these! Do not have any consideraion for li
O King, yours are these eighty-four thousand palaces
chief of which is the Dhamma palace. O King, abandon any
delight in these! Do not have any consideration for life!
O King, yours are these eighty-four thousand pinnacled
the Mahaviyuha pinnacled cham-
these! Do not have any
chambers, chief of which is
ber. O King, abandon any delight in
consideration for life!
O King, yours are these eighty-four thousand couches
***** «
made of gold,silver,ivory and sandalwood pith, spread with
white woollen coverlets, rugs with floral-
long-fleeced rugs
rugs made of Kadali deer hide, with (red)
canopies above them and red cushions at both ends (of the
couches). O King, abandon any delight in these! Do not have
designs and excellent
any consideration for life!
these eighty-four thousand elephants
O King, yours are
trappings of gold, gilded flags, and coverings of gold
is the elephant-king, Uposatha,. O King
these! Do not have any consideration
with
netting, chief of which is
abandon any delight in
Maha Vagga
220
for life!
O King, yours are these eighty-four thousand horses with
trappings of gold, gilded flags, and coverings of gold netting
chief of which is the charger-king, Valahaka. O King, abandon
any delight in these! Do not have any consideration for life!
O King, yours are these eighty-four thousand carriages
with draperies of lion skin, draperies of tiger skin, draperies of
leopard skin, draperies of pale woollen cloth, trappings of gold
gilded flags, and covering of gold netting, chief of which is the
Vejayanta carriage. O King, abandon any delight in these! Do
not have any consideration for life!
O King, yours are these eighty-four thousand gems
chief of which is the Vejuriya Gem Treasure. O King, abandon
any delight in these! Do not have any consideration for life!
O King, yours are these eighty-four thousand queens,
chief of whom is Queen Subhadda. O King, abandon any
delight in them! Do not have any consideration for life!
O King yours are these eighty-four thousand rich men
chief of whom is the Rich Man Treasure. O King, abandon any
delight in them! Do not have any consideration for life!
O King, yours are these eighty-four thousand vassal
kings, chief of whom is the Eldest Son Treasure. O King,
abandon any delight in them! Do not have any consideration
for life!
O King, yours are these eighty-four thousand milch
cows giving large yields of milk flowing into golden milk-pails.
O King, abandon any delight in these! Do not have any
consideration for life!
O King, yours are these eighty-four thousand crores of
garments of fine (Greek) linen, fine cotton, fine silk and fine
woollen material. O King, abandon any delight in these! Do not
have any consideration for life!
O King, yours are these meals served in the mornings
and in the evenings, and prepared in eighty-four thousand
cooking pots. O King, abandon any delight in these! Do not
have any consideration for life!’ (Thus you should have said to
me.)
4
268.Ananda, on this being said, Queen Subhadda wept
with tears falling. Then, Ananda, Queen Subhadda wiped away
her tears and said thus to King Maha Sudassana:
Maha Sudassana Sutta
221
O King, there
must inevitably be separation (while
living), severance (through death) and sundering (through being
in different existences) from all that are dear and beloved. O
King, do not pass away with longing for (anything). Death with
longing is suffering (dukkha); death with longing is blamewor¬
thy.
O King, yours are these eighty-four thousand cities, chief
of which is the capital city Kusavatl. O King, abandon any
delight in these! Do not have any consideration for life!
O King, yours are these eighty-four thousand palaces
chief of which is the Dhamma palace. O King, abandon any
delight in these! Do not have any consideration for life!
O King, yours are these eighty-four thousand pinnacled
chambers, chief of which is the Mahaviyuha pinnacled cham¬
ber. Q King, abandon any delight in these! Do not have any
consideration for life!
are these eighty-four thousand couches,
made of gold, silver, ivory and sandalwood pith, spread with
long-fleeced rugs, white woollen rugs, white woollen coverlets
• • _ • , • _ ,
rugs with floral designs, and excellent rugs made of Kadali
deer hide, with (red) canopies
both ends (of the couches). O King, abandon any delight in
these! Do not have any consideration for life!
O King, yours are these eighty-four thousand elephants
with trappings of gold, gilded flags, and coverings of golden
netting, chief of which is the elephant-king Uposatha. O King
abandon any delight in these! Do not have any consideration
for life!
O King, yours
above them, and red cushions at
*
O King, yours are these eighty-four thousand horses
with trappings of gold, gilded flags, and coverings of gold
netting, chief of which is the charger-king Valahaka. O King
abandon any delight in these! Do not have any consideration
for life!
these eighty-four thousand carriages
draperies of lion skin, draperies of tiger skin, draperies of
skin, draperies of pale woollen cloth, trappings of gold
netting, chief of which is
King, abandon any delight in these!
consideration for life!
O King, yours are
with
leopard
gilded flags, and coverings of gold
the Vejayanta carriage. O
Do not have any
Maha Vagga
222
O King, yours are these eighty-four thousand gems, chief
of which is the Vejuriya Gem Treasure. O King, abandon any
delight in these! Do not have any consideration for life!
O King, yours are these eighty-four thousand queens
chief of whom is the Queen Treasure. O King, abandon any
delight in them! Do not have any consideration for life!
O King, yours are these eighty-four thousand rich men
chief of whom is the Rich Man Treasure. O King, abandon
delight in them! Do not have any consideration for life!
yours are these eighty-four thousand vassal
kings, chief of whom is the Eldest Son Treasure. O King
abandon delight in them! Do not have any consideration for
life!
O King, yours are these eighty-four thousand milch
cows giving large yields of milk flowing into golden milk-pails.
O King, abandon any delight in these! Do not have any
consideration for life!
O King, yours are these eighty-four thousand crores of
garments of fine (Greek) linen, fine cotton, fine silk and fine
woollen material. O king, ababdon any delight in these! Do
not have any consideration for life.
O King, yours are these meals served in the mornings
and in the evenings, and prepared in eighty-four thousand
• , • •• • , ••
cooking pots. O King, abandon any delight in these! Do not
have any consideration for life!
Rebirth in the Realm of the Brahmas
269.Ananda, soon after that King Maha Sudassana passed
away. Ananda, the illness of King Maha Sudassana ending in
death was (as light) as the fatigue of a rich man or a rich man's
son after eating a delicious meal (lit., delightful meal). Ananda,
when King Maha Sudassana died, he was reborn in the good
destination of the Brahma realm.
Ananda, for an entire eighty-four thousand years King
Maha Sudassana enjoyed himself playing children's games. For
eighty-four thousand years he ruled as a viceroy. For eighty-
four thousand years he lived, as a lay man, the Life of Purity
(brahmacariya) at the Dhamma palace. And having cultivated
the four sublimes states of mind (brahmavihara) he was reborn
m
u
m
m
m
m
(Division Two)
Page
I.
... MAHAPADANA SUITA - 1
.. MAHAN I DANA SUTTA -59
III. ... MAHAPARINIBBANA SUTTA -87
IV. ... MAHASUDASSANA SUTTA -197
II. ...
V
v • • • •
JANAVASABHA SUTTA - 227
VI. . MAHAGOVINDA SUTTA - 251
.. MAHASAMA YA SUTTA - 281
. .. SAKKA-PANHA SUTTA - 293
VII. . ..
VIII.
IX. MA HAS A TIP A TTHANA SUTTA -319
0 0
PAYASI SUTTA - 355
X. ...
Namo Tassa Bhagavato Arahato
Sammasambuddhassa
Homage to The Blessed One, The Arahat,
The Fully-Enlightened Buddha.
V. JANAVASABHA SUTTA
(Discourse on Janavasabha)
(1) Answ
the Questions of Natika Villagers, etc.
r
«
>i
273.Thus have I heard:
• • • ••
At one time the Bhagava was sojouring at the brick
monastery in Natika village. At that time the Baghava explained
about the rebirths (states of existence) of those followers (of the
Doctrine) (Paricaraka), who had died and passed away in the
surrounding villages, in (the countries of) Kasi, Kosala, Vijji
Malla, Cetiya, Vamsa, Kuru, Pancala, Majjha, Surasena. The
Baghava said; “That person has been reborn in such and such
a state of existence; that person has been reborn in such and
such a state of existence
More than fifty followers (of the Doctrine) from Natika
Village who have died and passed away, after the complete
destruction of the five fetters' which lead to (rebirth in) the lower
(sensuous) realms have arisen spontaneously 2 (in the Brahma
realm) and will realise Parinibbana in that very realm, being
AnagamTs (Never Returners) with no possibility of returning
from that realm (to existence in any form or any other realm).
Over ninety followers (of the Doctrine) from Natika vil¬
lage who have died and passed away, after the complete destruc¬
tion of the three (lower) fetters, and the attenuation of attachment
(raga), hatred (dosa) and bewilderment (moha) are Sakadagamls
(Once-Returners), who will make an end of dukkha, (the misery
of the round of existences) after returning to this realm of human
beings only once.
Over five hundred followers (of the Doctrine) from Natika
village who have died and passed away, after the complete
destruction of the three (lower) fetters, are Sotapannas, Stream-
*
44
u
footnotes to Para 157
1. Fetters: for this and following terms
Mahaparinibana Sutta.
2. spontaneously: opapatika, arisen or
without parents, appearing ?
see
j
reborn without from a womb
suddenly in complete, nature form.
Maha Vagga
230
Enterers, who are safe from falling into realms of misery and
suffering, assured (of ultimately reaching the end of dukkha) and
destined for attaining the three higher levels of Insight, (Magga)
274.Then the followers (of the Doctrine) from Natika
village heard thus: “It is said that the Bhagava explained (in
answer to certain questions) about the rebirths (states of exist¬
ence) of those followers (of the Doctrine) (Paricaraka) who had
died (Kalankata) and passed away (ubbhatita) in the surrounding
villages in (the countries of) Kasi, Kosala, Vijji, Malla, Cetiya
Vamsa, Kuru, Pancala, Majjha and Surasena. (The Bhagava
said:) “That person has been reborn in such and such a state of
existence, that person has been reborn in such and such a state
of existence.
99
9
99
More than fifty followers (of the Doctrine) from Natika
village who have died and passed away, after the complete
destruction of the five fetters which lead to (rebirth in) the lower
• ,• • • • •
(sensuous) realms have arisen spontaneously (in the Brahma
realm) and will realize Parinibbana in that very realm, being
Anagamls (Never-Returners) with no possibility of returning
from that realm (to existence in any form or any other realm)
Over ninety followers (of the Doctrine) from Natika vil
lage who have died and passed away, after the complete destruc
tion of the three (lower) fetters, and the attenuation of attachment
(raga) hatred (dosa) and bewilderment (moha), are Sakadagamis
(Once-Returners) who will make an end of dukkha, (the misery
of the round of existences) after returning to this realm of human
beings only once.
44
Over five hundred followers (of the Doctrine) from Natika
village who have died and passed away, after the complete
destruction of the three (lower) fetters, are Sotapannas, Stream
Enterers, who are safe from falling into realms of misery and
suffering, assured of (a good destination) and of attaining the
three higher levels of Insight (Magga)
Hearing the Bhagava's way of answering the question the
followers (of the Doctrine) from Natika were very pleased
and satisfaction.
greatly delighted, and filled with joy
275.Then, the Venerable Ananda heard (thus):
It is said
4 4
Janavasabha Sutta
231
that the Bhagava explained (in answer to certain questions)
about the rebirths (states of existence) of those followers of the
Doctrine (Paricaraka), who had died and passed away in the
surrounding villages in ( the countries of) Kasi, Kosala, Vajji
Malla, Cetiya, Vamsa, Kuru, Pancala, Majjha and Surasena.
(The Bhagava said) “That person has been reborn in such and
such a state existence, that person has been reborn in such and
such a state of existence.
More than fifty followers of Natika village who have died
and passed away, after the complete destruction of the five
fetters which lead to (rebirth in) the lower (sensuous) realms
have arisen spontaneously (in the Brahma realm) and will realize
Parinibbana in that very realm, being Anagamls (Never-Return-
ers) with no possibility of returning from that realm (to existence
in any form or any other realm).
Over ninety followers (of the Doctrine) from Natika village
who have died and passed away, after the complete destruction
of the three (lower) fetters, and the attenuation of attachment
(raga), ill will (dosa) and bewilderment (moha), are Sakadagamls
Once-Returners who will make an end of dukkha, (the misery of
the round of existences) after returning to this realm of human
beings only once.
Over five hundred followers (of the Doctrine) from Natika
village who have died and passed away, after the complete
destruction of the three (lower) fetters, are Sotapannas, Stream-
Enterers, who are safe form falling into realms of misery and
suffering, assured of (a good destination) and of
three higher levels of Insight (Magga)”.
Hearing the Bhagava's way of answering the question, the
followers (of the Doctrine) from Natika were very pleased
and satisfaction at the
greatly delighted, and filled with joy
Bhagava’s way of answering the question.
T5
h
The Venerable Ananda's Indirect (hinting)
276.Then the Venerable Ananda thought thus:
But there have been those followers (of the Doctrine) of
Magadha who have died and passed away and many of whom
(4
Maha Vagga
232
were of long standing (as adherents of the Doctrine). It might be
thought that there were entirely no Anga and Magadha adherents
(of the Doctrine) amongst those in the Anga country and the
Magadha country who have died and passed away. In fact, they
(the adherents) had great reverence for the Buddha, great rever¬
ence for the Dhamma and great reverence for the Sanigha, and
they practised fully the moral conduct (Slla). (But) the Exalted
One has not (yet) explained about (the next existence) of these
%
adherents who have died and passed away. It would be good if
there were an explanation about them also. Many people (hear¬
ing it), would have feelings of reverence, and from that, would
pass on to the happy realms
Then, too there was Seniya Bimbisara, King of Magadha,
Righteous Ruler who ruled by the principles of righteousness
and who worked for the benefit of brahmins and householders
of townsmen and country-folk. Besides, people keep praising
• • • _ • •• •* • .
and honouring him, (saying): “That Righteous king, Ruler with
righteousness is dead, having made us obtain well-being; we are
thus able to live in ease and comfort in the kingdom of that
Righteous king. Ruler with righteousness. “He too had great
reverence for the Buddha, great revenence for the Dhamma, and
great reverence for the Samgha, and practised fully the moral
conduct. Besides, people say this: “Seniya Bimbisara, King of
Magadha, died praising and honouring the Exalted One up to
the time of his death.” The Exalted One has not (yet) explained
about (the
away. It would be good if there were an explanation about him
also. Many people, hearing it, would have feelings of reverence,
and from that, would pass on to the happy realms.
next existence) of that king who has died and passed
Moreover, the Exalted One attained Enlightement in Magadha
(country). Why should not the Exalted One explain about the
(place of) rebirths of the adherents from that very Magadha who
have died and passed away. If the Exalted One does not explain
about the (place of) rebirths of the adherents from Magadha
then those adherents from
who have died and passed away,
Magadha will become down-hearted and distressed. And since
the adherents from Magadha would become down-hearted and
distressed, why should not be Bhagava give the explanation?
T5
Janavasabha Sutta
233
277.The Venerable Ananda, having pondered, alone and i
seclusion, over this matter concerning the adherents of Magadha
rose from his seat (at the end of night) towards dawn, and went
to the Bhagava. On getting to the Bhagava, he paid homage to
the Bhagava and sat in a suitable place. The Venerable Ananda,
after seating himself in a suitable place, addressed the Bhagava
thus:
in
Venerable Sir, I have heard this: It is said that the
Bhagava explained about the (place of) rebirths (states of exist¬
ence) of those followers (of the Doctrine) who had died and
passed away in the surrounding villages in (the countries of)
Kasi, Kosala, Vajji, Malla, Cetiya, Vamsa, Kuru, Pancala, Majjha
and Surasena. (The Bhagava said:) “That person has been
reborn in such and such a state of existence, that person has
been reborn in such and such a state of existence.
u
More than fifty followers (of the Doctrine) from Natika
village who have died and passed away, after the complete
destruction of the five fetters which lead to (rebirth in) the lower
(sensuous) realms have arisen spontaneously (in the Brahma
realm) and will realize Parinibbana in that very realm, being
Anagamls (Never-Retumers) with no possibility of returning
from that realm (to existence in any form or any other realm).
Over ninety followers (of the Doctrine) form Natika village
who have died and passed away, after the complete destruction
of the three (lower) fetters, and the attenuation of attachment
ill will (dosa) and bewilderment (moha) are Sakadagamls,
dukkha, (the misery
(raga)
Once- Returners, who will make an end of
of the round of existence) after returning to this realm of human
beings only once.
Over five hundred followers (of the Doctrine) form Natika
village who have died and passed away, after the complete
destruction of the three (lower) fetters, are Sotapannas, Stream-
Enterers, who are safe form falling into realms of misery and
suffering, assured of (a good destination) and of attaining the
three higher levels of Insight (Magga).
of answering the question the
Hearing the Bhagava s way
the Doctrine) from Natika were very pleased
followers (of
MahS Vagga
234
greatly delighted, and filled with joy and satisfaction.
But, Venerable Sir, there have been those followers (of
the Doctrine) o
Tipitaka - Digha Nikaya - Burmese translation
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