What is it
Boddhidarma
Dogen
Suzuki Roshi
Reb Anderson
Other Teachers
Quotes
Life of the Buddha According to the Pali Canon
compiled by Luminous Owl
Birth (566 BC)
Majjhima Nikaya 123: Achariyabhutadhamma Sutta, The Discourse on Wonderful Things, translated by Sister Upalavanna
Then the Blessed One addressed venerable Ananda, `If so, Ananda, for the great pleasure of many, declare the wonderful and surprising things of the Thus Gone One.
Venerable sir, I have heard these words from the Blessed One himself and you acknowledged them. "Ananda, the one aspiring to enlightenment was born with the gods of happiness, with mindful awareness." Venerable sir, this I bear as something wonderful and surprising of the Blessed One.
Venerable sir, I have heard these words from the Blessed One himself and you acknowledged them. "Ananda, the one aspiring to enlightenment abode with the gods of happiness, with mindful awareness." Venerable sir, this I bear as something wonderful and surprising of the Blessed One.
Venerable sir, I have heard these words from the Blessed One himself and you acknowledged them. "Ananda, the one aspiring to enlightenment abode with the gods of happiness, until the end of that life span." Venerable sir, this I bear as something wonderful and surprising of the Blessed One.
Venerable sir, I have heard these words from the Blessed One himself and you acknowledged them. "Ananda, the one aspiring to enlightenment disappeared from the gods of happiness, and descended into the mother's womb with mindful awareness." Venerable sir, this I bear as something wonderful and surprising of the Blessed One.
Venerable sir, I have heard these words from the Blessed One himself and you acknowledged them. "Ananda, when the one aspiring to enlightenment disappeared from the gods of happiness, and descended into the mother's womb, in the world of gods and men, Màras, Brahmàs, recluses and Brahmins, there arose an immeasurable effulgence transcending the splendor of the gods. Even the dark uncovered recesses between the world systems where the resplendent moon and sun do not shine, there arose an immeasurable effulgence transcending the splendor of the gods. Beings born there saw each other on account of that effulgence and knew that there were other beings born there. The ten-thousandfold world system shivered and trembled on account of that immeasurable effulgence transcending the splendor of the gods." Venerable sir, this I bear as something wonderful and surprising of the Blessed One.
Venerable sir, I have heard these words from the Blessed One himself and you acknowledged them. "Ananda, when the one aspiring to enlightenment was born to this world from the mother's womb, four gods stood guarding the four directions. They thought ‘may the one aspiring enlightenment or his mother be not hurt by a human, non human or anyone in the world.’" Venerable sir, this I bear as something wonderful and surprising of the Blessed One.
Venerable sir, I have heard these words from the Blessed One himself and you acknowledged them. "Ananda, when the one aspiring to enlightenment was born into this world from the mother's womb, the mother by nature was virtuous, abstaining from destroying living things, taking the not given, misbehaving sexually, telling lies and intoxicating drinks." Venerable sir, this I bear as something wonderful and surprising of the Blessed One
Venerable sir, I have heard these words from the Blessed One himself and you acknowledged them. "Ananda, from the day the one aspiring to enlightenment descended to the mother's womb, sensual desires about men did not arise in the mind of his mother. She had risen above attachment to thoughts of any man." Venerable sir, this I bear as something wonderful and surprising of the Blessed One.
Venerable sir, I have heard these words from the Blessed One himself and you acknowledged them. "Ananda, when the one aspiring to enlightenment was born to this world, the mother of the one aspiring to enlightenment was endowed and provided with the five sense pleasures." Venerable sir, this I bear as something wonderful and surprising of the Blessed One.
Venerable sir, I have heard these words from the Blessed One himself and you acknowledged them. "Ananda, when the one aspiring to enlightenment was born to this world, the mother of the one aspiring to enlightenment was healthy, happy and had no ailments whatsoever. She could see the one in her womb complete with all limbs, large and small, like a well completed beautiful lapis lazuli gem with eight facets, with a thread of blue, yellow, red, white or pale running through it. A man who could see would place it in his palm and would reflect: ‘This is the well completed beautiful lapis lazuli gem with eight facets, with a thread of blue, yellow, red, white or pale running through it.’ In the same manner, when the one aspiring to enlightenment was born to this world the mother of the one aspiring to enlightenment was healthy, happy and had no ailments whatsoever. She could see the one in her womb complete with all limbs large and small.” Venerable sir, this I bear as something wonderful and surprising of the Blessed One.
Venerable sir, I have heard these words from the Blessed One himself and you acknowledged them. "Ananda, seven days after the birth of the one aspiring to enlightenment, the mother of the one aspiring to enlightenment passed away and was born with the happy gods." Venerable sir, this I bear as something wonderful and surprising of the Blessed One.
Venerable sir, I have heard these words from the Blessed One himself and you acknowledged them. "Ananda, other women give birth bearing the womb for about nine or ten months. That is not so with the one aspiring enlightenment; the mother of the one aspiring enlightenment bore the womb for complete ten months and gave birth" Venerable sir, this I bear as something wonderful and surprising of the Blessed One.
Venerable sir, I have heard these words from the Blessed One himself and you acknowledged them. "Ananda, other women give birth either seated or lying down. That is not so with the one aspiring to enlightenment; the mother of the one aspiring to enlightenment gave birth standing." Venerable sir, this I bear as something wonderful and surprising of the Blessed One.
Venerable sir, I have heard these words from the Blessed One himself and you acknowledged them. "Ananda, when the one aspiring to enlightenment was born in this world, first the gods accepted him and next humans." Venerable sir, this I bear as something wonderful and surprising of the Blessed One.
Venerable sir, I have heard these words from the Blessed One himself and you acknowledged them. "Ananda, when the one aspiring to enlightenment was born in this world, before he placed a foot on earth, four gods accepted him, and placing him in front of the mother said, “Queen be happy, you have given birth to a powerful son." Venerable sir, this I bear as something wonderful and surprising of the Blessed One.
Venerable sir, I have heard these words from the Blessed One himself and you acknowledged them. "Ananda, when the one aspiring to enlightenment was born, he was born pure, uncontaminated with water in the passage, phlegm, blood or any impurity, as though a gem was placed on a Kashmir cloth. The Kashmir cloth is not soiled by the gem, nor the gem by the Kashmir cloth. This is on account of the purity of both. In the same manner when the one aspiring to enlightenment was born, he was born pure, uncontaminated with water in the passage, phlegm, blood or any impurity." Venerable sir, this I bear as something wonderful and surprising of the Blessed One.
Venerable sir, I have heard these words from the Blessed One himself and you acknowledged them. "Ananda, soon after the one aspiring to enlightenment was born, he stood on his feet, and while a white umbrella was borne over him, walked seven steps to the north, looked in all directions and uttered the majestic words: “I am the highest in this world, the best and the foremost. This is my last birth, I will not be born again." Venerable sir, this I bear as something wonderful and surprising of the Blessed One.
Venerable sir, I have heard these words from the Blessed One himself and you acknowledged them. "Ananda, when the one aspiring to enlightenment was born in this world, in the world of gods and men, Màras, Brahmàs, recluses and Brahmins, there arose an immeasurable effulgence transcending the splendor of the gods. Even in the dark uncovered recesses between the world systems where the resplendent moon and sun do not shine, there arose an immeasurable effulgence transcending the splendor of the gods. Beings born there saw each other on account of that effulgence and knew that there were other beings born there. The ten-thousandfold world system shivered and trembled on account of that immeasurable effulgence transcending the splendor of the gods." Venerable sir, this I bear as something wonderful and surprising of the Blessed One.
Youth
Anguttara Nikaya 3.38: Sukhamala Sutta, Refinement, ranslated from the Pali by Thanissaro Bhikkhu
"Monks, I lived in refinement, utmost refinement, total refinement. My father even had lotus ponds made in our palace: one where red-lotuses bloomed, one where white lotuses bloomed, one where blue lotuses bloomed, all for my sake. I used no sandalwood that was not from Varanasi Varanasi
"I had three palaces: one for the cold season, one for the hot season, one for the rainy season. During the four months of the rainy season I was entertained in the rainy-season palace by minstrels without a single man among them, and I did not once come down from the palace. Whereas the servants, workers, & retainers in other people's homes are fed meals of lentil soup & broken rice, in my father's home the servants, workers, & retainers were fed wheat, rice, and meat.
"Even though I was endowed with such fortune, such total refinement, the thought occurred to me: 'When an untaught, run-of-the-mill person, himself subject to aging, not beyond aging, sees another who is aged, he is horrified, humiliated, & disgusted, oblivious to himself that he too is subject to aging, not beyond aging. If I — who am subject to aging, not beyond aging — were to be horrified, humiliated, & disgusted on seeing another person who is aged, that would not be fitting for me.' As I noticed this, the [typical] young person's intoxication with youth entirely dropped away.
"Even though I was endowed with such fortune, such total refinement, the thought occurred to me: 'When an untaught, run-of-the-mill person, himself subject to illness, not beyond illness, sees another who is ill, he is horrified, humiliated, & disgusted, oblivious to himself that he too is subject to illness, not beyond illness. And if I — who am subject to illness, not beyond illness — were to be horrified, humiliated, & disgusted on seeing another person who is ill, that would not be fitting for me.' As I noticed this, the healthy person's intoxication with health entirely dropped away.
"Even though I was endowed with such fortune, such total refinement, the thought occurred to me: 'When an untaught, run-of-the-mill person, himself subject to death, not beyond death, sees another who is dead, he is horrified, humiliated, & disgusted, oblivious to himself that he too is subject to death, not beyond death. And if I — who am subject to death, not beyond death — were to be horrified, humiliated, & disgusted on seeing another person who is dead, that would not be fitting for me.' As I noticed this, the living person's intoxication with life entirely dropped away.
Leaving Home, Meeting Teachers, Practicing Austerities, Attaining Awakening (age 29-35) (537-531 BC)
Majjhima Nikaya 36: Maha-Saccaka Sutta, The Longer Discourse to Saccaka, translated from the Pali by Thanissaro Bhikkhu
"Before my Awakening, when I was still an unawakened Bodhisatta, the thought occurred to me: 'The household life is crowded, a dusty road. Life gone forth is the open air. It isn't easy, living in a home, to lead the holy life that is totally perfect, totally pure, a polished shell. What if I, having shaved off my hair & beard and putting on the ochre robe, were to go forth from the home life into homelessness?'
"So at a later time, when I was still young, black-haired, endowed with the blessings of youth in the first stage of life, having shaved off my hair & beard — though my parents wished otherwise and were grieving with tears on their faces — I put on the ochre robe and went forth from the home life into homelessness.
"Having gone forth in search of what might be skillful, seeking the unexcelled state of sublime peace, I went to Alara Kalama and, on arrival, said to him: 'Friend Kalama, I want to practice in this doctrine & discipline.'
"When this was said, he replied to me, 'You may stay here, my friend. This doctrine is such that a wise person can soon enter & dwell in his own teacher's knowledge, having realized it for himself through direct knowledge.'
"It was not long before I learned the doctrine. As far as mere lip-reciting & repetition, I could speak the words of knowledge, the words of the elders, and I could affirm that I knew & saw — I, along with others.
"I thought: 'It isn't through mere conviction alone that Alara Kalama declares, "I have entered & dwell in this Dhamma, having realized it for myself through direct knowledge." Certainly he dwells knowing & seeing this Dhamma.' So I went to him and said, 'To what extent do you declare that you have entered & dwell in this Dhamma?' When this was said, he declared the dimension of nothingness.
"I thought: 'Not only does Alara Kalama have conviction, persistence, mindfulness, concentration, & discernment. I, too, have conviction, persistence, mindfulness, concentration, & discernment. What if I were to endeavor to realize for myself the Dhamma that Alara Kalama declares he has entered & dwells in, having realized it for himself through direct knowledge.' So it was not long before I quickly entered & dwelled in that Dhamma, having realized it for myself through direct knowledge. I went to him and said, 'Friend Kalama, is this the extent to which you have entered & dwell in this Dhamma, having realized it for yourself through direct knowledge?'
"'Yes, my friend...'
"'This, friend, is the extent to which I, too, have entered & dwell in this Dhamma, having realized it for myself through direct knowledge.'
"'It is a gain for us, my friend, a great gain for us, that we have such a companion in the holy life. So the Dhamma I declare I have entered & dwell in, having realized it for myself through direct knowledge, is the Dhamma you declare you have entered & dwell in, having realized it for yourself through direct knowledge. And the Dhamma you declare you have entered & dwell in, having realized it for yourself through direct knowledge, is the Dhamma I declare I have entered & dwell in, having realized it for myself through direct knowledge. The Dhamma I know is the Dhamma you know; the Dhamma you know is the Dhamma I know. As I am, so are you; as you are, so am I. Come friend, let us now lead this community together.'
"In this way did Alara Kalama, my teacher, place me, his pupil, on the same level with himself and pay me great honor. But the thought occurred to me, 'This Dhamma leads not to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to Awakening, nor to Unbinding, but only to reappearance in the dimension of nothingness.' So, dissatisfied with that Dhamma, I left.
"In search of what might be skillful, seeking the unexcelled state of sublime peace, I went to Uddaka Ramaputta and, on arrival, said to him: 'Friend Uddaka, I want to practice in this doctrine & discipline.'
"When this was said, he replied to me, 'You may stay here, my friend. This doctrine is such that a wise person can soon enter & dwell in his own teacher's knowledge, having realized it for himself through direct knowledge.'
"It was not long before I quickly learned the doctrine. As far as mere lip-reciting & repetition, I could speak the words of knowledge, the words of the elders, and I could affirm that I knew & saw — I, along with others.
"I thought: 'It wasn't through mere conviction alone that Rama declared, "I have entered & dwell in this Dhamma, having realized it for myself through direct knowledge." Certainly he dwelled knowing & seeing this Dhamma.' So I went to Uddaka and said, 'To what extent did Rama declare that he had entered & dwelled in this Dhamma?' When this was said, Uddaka declared the dimension of neither perception nor non-perception.
"I thought: 'Not only did Rama have conviction, persistence, mindfulness, concentration, & discernment. I, too, have conviction, persistence, mindfulness, concentration, & discernment. What if I were to endeavor to realize for myself the Dhamma that Rama declared he entered & dwelled in, having realized it for himself through direct knowledge.' So it was not long before I quickly entered & dwelled in that Dhamma, having realized it for myself through direct knowledge. I went to Uddaka and said, 'Friend Uddaka, is this the extent to which Rama entered & dwelled in this Dhamma, having realized it for himself through direct knowledge?'
"'Yes, my friend...'
"'This, friend, is the extent to which I, too, have entered & dwell in this Dhamma, having realized it for myself through direct knowledge.'
"'It is a gain for us, my friend, a great gain for us, that we have such a companion in the holy life. So the Dhamma Rama declared he entered & dwelled in, having realized it for himself through direct knowledge, is the Dhamma you declare you have entered & dwell in, having realized it for yourself through direct knowledge. And the Dhamma you declare you have entered & dwell in, having realized it for yourself through direct knowledge, is the Dhamma Rama declared he entered & dwelled in, having realized it for himself through direct knowledge. The Dhamma he knew is the Dhamma you know; the Dhamma you know is the Dhamma he knew. As he was, so are you; as you are, so was he. Come friend, lead this community.'
"In this way did Uddaka Ramaputta, my companion in the holy life, place me in the position of teacher and pay me great honor. But the thought occurred to me, 'This Dhamma leads not to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to Awakening, nor to Unbinding, but only to reappearance in the dimension of neither perception nor non-perception.' So, dissatisfied with that Dhamma, I left.
"In search of what might be skillful, seeking the unexcelled state of sublime peace, I wandered by stages in the Magadhan country and came to the military town of Uruvela
"Then these three similes — spontaneous, never before heard — appeared to me. Suppose there were a wet, sappy piece of timber lying in the water, and a man were to come along with an upper fire-stick, thinking, 'I'll light a fire. I'll produce heat.' Now what do you think? Would he be able to light a fire and produce heat by rubbing the upper fire-stick in the wet, sappy timber lying in the water?"
"So it is with any priest or contemplative who does not live withdrawn from sensuality in body & mind, and whose desire, infatuation, urge, thirst, & fever for sensuality is not relinquished & stilled within him: Whether or not he feels painful, racking, piercing feelings due to his striving [for Awakening], he is incapable of knowledge, vision, & unexcelled self-awakening. This was the first simile — spontaneous, never before heard — that appeared to me.
"Then a second simile — spontaneous, never before heard — appeared to me. Suppose there were a wet, sappy piece of timber lying on land far from water, and a man were to come along with an upper fire-stick, thinking, 'I'll light a fire. I'll produce heat.' Now what do you think? Would he be able to light a fire and produce heat by rubbing the upper fire-stick in the wet, sappy timber lying on land far from water?"
"So it is with any priest or contemplative who lives withdrawn from sensuality in body only, but whose desire, infatuation, urge, thirst, & fever for sensuality is not relinquished & stilled within him: Whether or not he feels painful, racking, piercing feelings due to his striving, he is incapable of knowledge, vision, & unexcelled self-awakening. This was the second simile — spontaneous, never before heard — that appeared to me.
"Then a third simile — spontaneous, never before heard — appeared to me. Suppose there were a dry, sapless piece of timber lying on land far from water, and a man were to come along with an upper fire-stick, thinking, 'I'll light a fire. I'll produce heat.' Now what do you think? Would he be able to light a fire and produce heat by rubbing the upper fire-stick in the dry, sapless timber lying on land?"
"So it is with any priest or contemplative who lives withdrawn from sensuality in body & mind, and whose desire, infatuation, urge, thirst, & fever for sensuality is relinquished & stilled within him: Whether or not he feels painful, racking, piercing feelings due to his striving, he is capable of knowledge, vision, & unexcelled self-awakening. This was the third simile — spontaneous, never before heard — that appeared to me.
"I thought: 'Suppose that I, clenching my teeth and pressing my tongue against the roof of my mouth, were to beat down, constrain, & crush my mind with my awareness.' So, clenching my teeth and pressing my tongue against the roof of my mouth, I beat down, constrained, & crushed my mind with my awareness. Just as a strong man, seizing a weaker man by the head or the throat or the shoulders, would beat him down, constrain, & crush him, in the same way I beat down, constrained, & crushed my mind with my awareness. As I did so, sweat poured from my armpits. And although tireless persistence was aroused in me, and unmuddled mindfulness established, my body was aroused & uncalm because of the painful exertion. But the painful feeling that arose in this way did not invade my mind or remain.
"I thought: 'Suppose I were to become absorbed in the trance of non-breathing.' So I stopped the in-breaths & out-breaths in my nose & mouth. As I did so, there was a loud roaring of winds coming out my earholes, just like the loud roar of winds coming out of a smith's bellows... So I stopped the in-breaths & out-breaths in my nose & mouth & ears. As I did so, extreme forces sliced through my head, just as if a strong man were slicing my head open with a sharp sword... Extreme pains arose in my head, just as if a strong man were tightening a turban made of tough leather straps around my head... Extreme forces carved up my stomach cavity, just as if a butcher or his apprentice were to carve up the stomach cavity of an ox... There was an extreme burning in my body, just as if two strong men, grabbing a weaker man by the arms, were to roast & broil him over a pit of hot embers. And although tireless persistence was aroused in me, and unmuddled mindfulness established, my body was aroused & uncalm because of the painful exertion. But the painful feeling that arose in this way did not invade my mind or remain.
"Devas, on seeing me, said, 'Gotama the contemplative is dead.' Other devas said, 'He isn't dead, he's dying.' Others said, 'He's neither dead nor dying, he's an arahant, for this is the way arahants live.'
"I thought: 'Suppose I were to practice going altogether without food.' Then devas came to me and said, 'Dear sir, please don't practice going altogether without food. If you go altogether without food, we'll infuse divine nourishment in through your pores, and you will survive on that.' I thought, 'If I were to claim to be completely fasting while these devas are infusing divine nourishment in through my pores, I would be lying.' So I dismissed them, saying, 'Enough.'
"I thought: 'Suppose I were to take only a little food at a time, only a handful at a time of bean soup, lentil soup, vetch soup, or pea soup.' So I took only a little food at a time, only handful at a time of bean soup, lentil soup, vetch soup, or pea soup. My body became extremely emaciated. Simply from my eating so little, my limbs became like the jointed segments of vine stems or bamboo stems... My backside became like a camel's hoof... My spine stood out like a string of beads... My ribs jutted out like the jutting rafters of an old, run-down barn... The gleam of my eyes appeared to be sunk deep in my eye sockets like the gleam of water deep in a well... My scalp shriveled & withered like a green bitter gourd, shriveled & withered in the heat & the wind... The skin of my belly became so stuck to my spine that when I thought of touching my belly, I grabbed hold of my spine as well; and when I thought of touching my spine, I grabbed hold of the skin of my belly as well... If I urinated or defecated, I fell over on my face right there... Simply from my eating so little, if I tried to ease my body by rubbing my limbs with my hands, the hair — rotted at its roots — fell from my body as I rubbed, simply from eating so little.
"People on seeing me would say, 'Gotama the contemplative is black. Other people would say, 'Gotama the contemplative isn't black, he's brown.' Others would say, 'Gotama the contemplative is neither black nor brown, he's golden-skinned. So much had the clear, bright color of my skin deteriorated, simply from eating so little.
"I thought: 'Whatever priests or contemplatives in the past have felt painful, racking, piercing feelings due to their striving, this is the utmost. None have been greater than this. Whatever priests or contemplatives in the future will feel painful, racking, piercing feelings due to their striving, this is the utmost. None will be greater than this. Whatever priests or contemplatives in the present are feeling painful, racking, piercing feelings due to their striving, this is the utmost. None is greater than this. But with this racking practice of austerities I haven't attained any superior human state, any distinction in knowledge or vision worthy of the noble ones. Could there be another path to Awakening?'
"I thought: 'I recall once, when my father the Sakyan was working, and I was sitting in the cool shade of a rose-apple tree, then — quite withdrawn from sensuality, withdrawn from unskillful mental qualities — I entered & remained in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. Could that be the path to Awakening?' Then, following on that memory, came the realization: 'That is the path to Awakening.' I thought: 'So why am I afraid of that pleasure that has nothing to do with sensuality, nothing to do with unskillful mental qualities?' I thought: 'I am no longer afraid of that pleasure that has nothing to do with sensuality, nothing to do with unskillful mental qualities, but it is not easy to achieve that pleasure with a body so extremely emaciated. Suppose I were to take some solid food: some rice & porridge.' So I took some solid food: some rice & porridge. Now five monks had been attending on me, thinking, 'If Gotama, our contemplative, achieves some higher state, he will tell us.' But when they saw me taking some solid food — some rice & porridge — they were disgusted and left me, thinking, 'Gotama the contemplative is living luxuriously. He has abandoned his exertion and is backsliding into abundance.'
"So when I had taken solid food and regained strength, then — quite withdrawn from sensuality, withdrawn from unskillful mental qualities, I entered & remained in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. But the pleasant feeling that arose in this way did not invade my mind or remain. With the stilling of directed thought & evaluation, I entered & remained in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. But the pleasant feeling that arose in this way did not invade my mind or remain. With the fading of rapture I remained in equanimity, mindful & alert, and physically sensitive of pleasure. I entered & remained in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasurable abiding.' But the pleasant feeling that arose in this way did not invade my mind or remain. With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — I entered & remained in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. But the pleasant feeling that arose in this way did not invade my mind or remain.
"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of recollecting my past lives. I recollected my manifold past lives, i.e., one birth, two... five, ten... fifty, a hundred, a thousand, a hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion: 'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.' Thus I remembered my manifold past lives in their modes & details.
"This was the first knowledge I attained in the first watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose — as happens in one who is heedful, ardent, & resolute. But the pleasant feeling that arose in this way did not invade my mind or remain.
"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the passing away & reappearance of beings. I saw — by means of the divine eye, purified & surpassing the human — beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: 'These beings — who were endowed with bad conduct of body, speech, & mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views — with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings — who were endowed with good conduct of body, speech & mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views — with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.' Thus — by means of the divine eye, purified & surpassing the human — I saw beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma.
"This was the second knowledge I attained in the second watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose — as happens in one who is heedful, ardent, & resolute. But the pleasant feeling that arose in this way did not invade my mind or remain.
"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the ending of the mental fermentations. I discerned, as it was actually present, that 'This is stress... This is the origination of stress... This is the cessation of stress... This is the way leading to the cessation of stress... These are fermentations... This is the origination of fermentations... This is the cessation of fermentations... This is the way leading to the cessation of fermentations.' My heart, thus knowing, thus seeing, was released from the fermentation of sensuality, released from the fermentation of becoming, released from the fermentation of ignorance. With release, there was the knowledge, 'Released.' I discerned that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'
"This was the third knowledge I attained in the third watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose — as happens in one who is heedful, ardent, & resolute. But the pleasant feeling that arose in this way did not invade my mind or remain."
The first words after Awakening (age 35)
Dhammapada 153-154, translated by Thanissaro Bhikkhu
Through the round of many births I roamedwithout reward, without rest,seeking the house-builder.Painful is birth, again & again.House-builder, you're seen!You will not build a house again.All your rafters broken,the ridge pole destroyed,gone to the Unformed, the mindhas come to the end of craving.The first days after Awakening, the first teaching, ordaining the Kassapa brothers, Sariputta, Moggallana, Rahula
Vinaya Pitaka, Mahavagga, First Khandaka, translated by T. W. Rhys Davids and Hermann Oldenberg
At that time the blessed Buddha dwelt at Uruvelâ, on the bank of the river Nerañjarâ at the foot of the Bodhi tree (tree of wisdom), just after he had become Sambuddha. And the blessed Buddha sat cross-legged at the foot of the Bodhi tree uninterruptedly during seven days, enjoying the bliss of emancipation.
Then the Blessed One (at the end of these seven days) during the first watch of the night fixed his mind upon the Chain of Causation, in direct and in reverse order: 'From Ignorance spring the samkhâras, from the samkhâras springs Consciousness, from Consciousness spring Name-and-Form, from Name-and-Form spring the six Provinces (of the six senses), from the six Provinces springs Contact, from Contact springs Sensation, from Sensation springs Thirst (or Desire), from Thirst springs Attachment, from Attachment springs Existence, from Existence springs Birth, from Birth spring Old Age and Death, grief, lamentation, suffering, dejection, and despair. Such is the origination of this whole mass of suffering. Again, by the destruction of Ignorance, which consists in the complete absence of lust, the samkhâras are destroyed, by the destruction of the samkhâras Consciousness is destroyed, by the destruction of Consciousness Name-and-Form are destroyed, by the destruction of Name-and-Form the six Provinces are destroyed, by the destruction of the six Provinces Contact is destroyed, by the destruction of Contact Sensation is destroyed, by the destruction of Sensation Thirst is destroyed, by the destruction of Thirst Attachment is destroyed, by the destruction of Attachment Existence is destroyed, by the destruction of Existence Birth is destroyed, by the destruction of Birth Old Age and Death, grief, lamentation, suffering, dejection, and despair are destroyed. Such is the cessation of this whole mass of suffering.'
Knowing this the Blessed One then on that occasion pronounced this solemn utterance: 'When the real nature of things becomes clear to the ardent, meditating Brâhmana, then all his doubts fade away, since he realises what is that nature and what its cause.'
Then the Blessed One during the middle watch of the night fixed his mind upon the Chain of Causation, in direct and reverse order: 'From Ignorance spring the samkhâras, &c. Such is the origination of this whole mass of suffering, &c. Such is the cessation of this whole mass of suffering.'
Knowing this the Blessed One then on that occasion pronounced this solemn utterance: 'When the real nature of things becomes clear to the ardent, meditating Brâhmana, then all his doubts fade away, since he has understood the cessation of causation.'
Knowing this the Blessed One then on that occasion pronounced this solemn utterance: 'When the real nature of things becomes clear to the ardent, meditating Brâhmana, he stands, dispelling the hosts of Mâra, like the sun that illuminates the sky.'
Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Bodhi tree to the Ajapâla banyan tree (banyan tree of the goat-herds). And when he had reached it, he sat cross-legged at the foot of the Agapâla banyan tree uninterruptedly during seven days, enjoying the bliss of emancipation.
Now a certain Brâhmana, who was of a haughty disposition, went to the place where the Blessed One was; having approached him, he exchanged greeting with the Blessed One; having exchanged with him greeting and complaisant words, he stationed himself near him; then standing near him that Brâhmana thus spoke to the Blessed One: 'By what, Gotama; does one become a Brâhmana, and what are the characteristics that make a man a Brâhmana?'
And the Blessed One, having heard that, on this occasion pronounced this solemn utterance: 'That Brâhmana who has removed (from himself) all sinfulness, who is free from haughtiness, free from impurity, self-restrained, who is an accomplished master of knowledge (or, of the Veda), who has fulfilled the duties of holiness, such a Brâhmana may justly call himself a Brâhmana, whose behaviour is uneven to nothing in the world.'
Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Agapâla banyan tree to the Mucalinda tree. And when he had reached it, he sat cross-legged at the foot of the Mucalinda tree uninterruptedly during seven days, enjoying the bliss of emancipation.
At that time a great cloud appeared out of season, rainy weather which lasted seven days, cold weather, storms, and darkness. And the Nâga (or Serpent) king Mucalinda came out from his abode, and seven times encircled the body of the Blessed One with his windings, and kept extending his large hood over the Blessed One's head, thinking to himself: 'May no coldness (touch) the Blessed One! May no heat (touch) the Blessed One! May no vexation by gadflies and gnats, by storms and sunheat and reptiles (touch) the Blessed One!'
And at the end of those seven days, when the Nâga king Mucalinda saw the open, cloudless sky, he loosened his windings from the body of the Blessed One, made his own appearance disappear, created the appearance of a youth, and stationed himself in front of the Blessed One, raising his clasped hands, and paying reverence to the Blessed One.
And the Blessed One, perceiving that, on this occasion, pronounced this solemn utterance: 'Happy is the solitude of him who is full of joy, who has learnt the Truth, who sees (the Truth). Happy is freedom from malice in this world, (self-)restraint towards all beings that have life. Happy is freedom from lust in this world, getting beyond all desires; the putting away of that pride which comes from the thought "I am!" This truly is the highest happiness!'
Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Mucalinda tree to the Râjâyatana (tree); when he had reached it, he sat cross-legged at the foot of the Râjâyatana tree uninterruptedly during seven days, enjoying the bliss of emancipation.
At that time Tapussa and Bhallika, two merchants, came travelling on the road from Ukkala (Orissa) to that place. Then a deity who had been (in a former life) a blood-relatian of the merchants Tapussa and Bhallika, thus spoke to the merchants Tapussa and Bhallika: 'Here, my noble friends, at the foot of the Râgâyatana tree, is staying the Blessed One, who has just become Sambuddha. Go and show your reverence to him, the Blessed One, by (offering him) rice-cakes and lumps of honey. Long will this be to you for a good and for a blessing.'
And the merchants Tapussa and Bhallika took rice-cakes and lumps of honey, and went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, they stationed themselves near him; standing near him, the merchants Tapussa and Bhallika thus addressed the Blessed One: 'May, O Lord, the Blessed One accept from us these rice-cakes and lumps of honey, that that may long be to us for a good and for a blessing!
Then the Blessed One thought: 'The Tathâgatas do not accept (food) with their hands. Now with what shall I accept the rice-cakes and lumps of honey?' Then the four Mahârâga gods, understanding by the power of their minds the reflection which had arisen in the mind of the Blessed One, offered to the Blessed One from the four quarters (of the horizon) four bowls made of stone (saying), 'May, O Lord, the Blessed One accept herewith the rice-cakes and the lumps of honey!' The Blessed One accepted those new stone bowls; and therein be received the rice-cakes and honey lumps, and those, when he had received, he ate.
And Tapussa and Bhallika, the merchants, when they saw that the Blessed One had cleansed his bowl and his hands, bowed down in reverence at the feet of the Blessed One and thus addressed the Blessed One: 'We take our refuge, Lord, in the Blessed One and in the Dhamma; may the Blessed One receive us as disciples who, from this day forth while our life lasts, have taken their refuge (in him).' These were the first in the world to become lay-disciples (of the Buddha) by the formula which contained (only) the dyad.
Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Râgâyatana tree to the Agapâla banyan tree. And when he had reached it, the Blessed One stayed there at the foot of the Ajapâla banyan tree.
Then in the mind of the Blessed One, who was alone, and had retired into solitude, the following thought arose: 'I have penetrated this doctrine which is profound, difficult to perceive and to understand, which brings quietude of heart, which is exalted, which is unattainable by reasoning, abstruse, intelligible (only) to the wise. This people, on the other hand, is given to desire, intent upon desire, delighting in desire. To this people, therefore, who are given to desire, intent upon desire, delighting in desire, the law of causality and the chain of causation will be a matter difficult to understand; most difficult for them to understand will be also the extinction of all samkhâras, the getting rid of all the substrata (of existence), the destruction of desire, the absence of passion, quietude of heart, Nirvâna! Now if I proclaim the doctrine, and other men are not able to understand my preaching, there would result but weariness and annoyance to me.'
And then the following . . . . stanzas, unheard before, occurred to the Blessed One: 'With great pains have I acquired it. Enough! Why should I now proclaim it? This doctrine will not be easy to understand to beings that are lost in lust and hatred.
'Given to lust, surrounded with thick darkness, they will not see what is repugnant (to their minds), abstruse, profound, difficult to perceive, and subtle.'
When the Blessed One pondered over this matter, his mind became inclined to remain in quiet, and not to preach the doctrine. Then Brahmâ Sahampati, understanding by the power of his mind the reflection which had arisen in the mind of the Blessed One, thought: 'Alas! the world perishes! Alas! The world is destroyed! if the mind of the Tathâgata, of the holy, of the absolute Sambuddha inclines itself to remain in quiet, and not to preach the doctrine.'
Then Brahmâ Sahampati disappeared from Brahma's world, and appeared before the Blessed One (as quickly) as a strong man might stretch his bent arm out, or draw back his out-stretched arm.
And Brahmâ Sahampati adjusted his upper robe so as to cover one shoulder, and putting his right knee on the ground, raised his joined hands towards the Blessed One, and said to the Blessed One: 'Lord, may the Blessed One preach the doctrine! May the perfect One preach the doctrine! there are beings whose mental eyes are darkened by scarcely any dust; but if they do not hear the doctrine, they cannot attain salvation. These will understand the doctrine.'
Thus spoke Brahmâ Sahampati; and when he had thus spoken, he further said: 'The Dhamma hitherto manifested in the country of Magadha
'As a man standing on a rock, on mountain's top, might overlook the people all around, thus, O wise One, ascending to the highest palace of Truth, look down, all-seeing One, upon the people lost in suffering, overcome by birth and decay,-- thou, who hast freed thyself from suffering!
'Arise, O hero; O victorious One! Wander through the world, O leader of the pilgrim band, who thyself art free from debt. May the Blessed One preach the doctrine; there will be people who can understand it!'
When he had spoken thus, the Blessed One said to Brahmâ Sahampati: 'The following thought, Brahmâ, has occurred to me: "I have penetrated this doctrine, . . . . (&c.)." And also, Brahmâ, the following . . . . stanzas have presented themselves to my mind, which had not been heard (by me) before: "With great pains, . . . . (&c.)." When I pondered over this matter, Brahmâ, my mind became inclined to remain in quiet, and not to preach the doctrine.'
And a second time Brahmâ Sahampati said to the Blessed One: 'Lord, may the Blessed One preach the doctrine, . . . . (&c.).' And for the second time the Blessed One said to Brahmâ Sahampati: 'The following thought . . . . (&c.).'
And a third time Brahmâ Sahampati said to the Blessed One: 'Lord, may the Blessed One preach the doctrine, . . . . (&c.).'
Then the Blessed One, when he had heard Brahmâ's solicitation, looked, full of compassion towards sentient beings, over the world, with his (all-perceiving) eye of a Buddha. And the Blessed One, looking over the world with his eye of a Buddha, saw beings whose mental eyes were darkened by scarcely any dust, and beings whose eyes were covered by much dust, beings sharp of sense and blunt of sense, of good disposition and of bad disposition, easy to instruct and difficult to instruct, some of them seeing the dangers of future life and of sin.
As, in a pond of blue lotuses, or water-roses, or white lotuses, some blue lotuses, or water-roses, or white lotuses, born in the water, grown up in the water, do not emerge over the water, but thrive hidden under the water; and other blue lotuses, or water-roses, or white lotuses, born in the water, grown up in the water, reach to the surface of the water; and other blue lotuses, or water-roses, or white lotuses, born in the water, grown up in the water, stand emerging out of the water, and the water does not touch them,--
Thus the Blessed One, looking over the world with his eye of a Buddha, saw beings whose mental eyes were darkened, . . . . (&c.); and when he had thus seen them, he addressed Brahmâ Sahampati in the following stanza: 'Wide opened is the door of the Immortal to all who have ears to hear; let them send forth faith to meet it. The Dhamma sweet and good I spake not, Brahmâ, despairing of the weary task, to men.'
Then Brahmâ Sahampati understood: 'The Blessed One grants my request that He should preach the doctrine.' And he bowed down before the Blessed One, and passed round him with his right side towards him; and then he straightway disappeared.
Now the Blessed One thought: 'To whom shall I preach the doctrine first? Who will understand this doctrine easily?' And the Blessed One thought: 'There is Âlâra Kâlâma; he is clever, wise, and learned; long since have the eye of his mind been darkened by scarcely any dust. What if I were to preach the doctrine first to Âlâra Kâlâma? He will easily understand this doctrine.'
Then an invisible deity said to the Blessed One: 'Âlâra Kâlâma has died, Lord, seven days ago.' And knowledge sprang up in the Blessed One's mind that Âlâra Kâlâma had died seven days ago. And the Blessed One thought: 'Highly noble was Alâra Kâlâma. If he had heard my doctrine, he would easily have understood it.'
Then the Blessed One thought: 'To whom shall I preach the doctrine first? Who will understand this doctrine easily?' And the Blessed One thought: 'There is Uddaka Râmaputta; he is clever, wise, and learned; long since have the eye or his mind been darkened by scarcely any dust. What if I were to preach the doctrine first to Uddaka Râmaputta? He will easily understand this doctrine.'
Then an invisible deity said to the Blessed One: 'Uddaka Râmaputta has died, Lord, yesterday evening.' And knowledge arose in the Blessed One's mind that Uddaka Râmaputta had died the previous evening. And the Blessed One thought: 'Highly noble was Uddaka Râmaputta. If he had heard my doctrine, he would easily have understood it.'
Then the Blessed One thought: 'To whom shall I preach the doctrine first? Who will understand this doctrine easily?' And the Blessed One thought: 'The five Bhikkhus have done many services to me; they attended on me during the time of my exertions (to attain sanctification by undergoing austerities). What if I were to preach the doctrine first to the five Bhikkhus?'
Now the Blessed One thought: 'Where do the five Bhikkhus dwell now?' And the Blessed One saw by the power of his divine, clear vision, surpassing that of men, that the five Bhikkhus were living at Benares , in the deer park Benares .
Now Upaka, a man belonging to the Âjîvaka sect (i.e. the sect of naked ascetics), saw the Blessed One travelling on the road, between Gayâ and the Bodhi tree; and when he saw him, he said to the Blessed One: 'Your countenance, friend, is serene; your complexion is pure and bright. In whose name, friend, have you retired from the world? Who is your teacher? Whose doctrine do you profess?'
When Upaka the Âgîvaka had spoken thus, the Blessed One addressed him in the following stanzas: 'I have overcome all foes; I am all-wise; I am free from stains in every way; I have left everything; and have obtained emancipation by the destruction of desire. Having myself gained knowledge, whom should I call my master? I have no teacher; no one is equal to me; in the world of men and of gods no being is like me. I am the holy One in this world, I am the highest teacher, I alone am the absolute Sambuddha; I have gained coolness (by the extinction of all passion) and have obtained Nirvâna. To found the Kingdom of Truth Benares ); I will beat the drum of the Immortal in the darkness of this world.'
(Buddha said): 'Like me are all Ginas who have reached extinction of the Âsavas; I have overcome (gitâ me) all states of sinfulness; therefore, Upaka, am I the Gina.'
When he had spoken thus, Upaka the Âgîvaka replied: 'It may be so, friend;' shook his head, took another road, and went away.
And the Blessed One, wandering from place to place, came to Benares , to the deer park
But when the Blessed One gradually approached near unto those five Bhikkhus, the five Bhikkhus kept not their agreement. They went forth to meet the Blessed One; one took his bowl and his robe, another prepared a seat, a third one brought water for the washing of the feet, a foot-stool, and a towel. Then the Blessed One sat down on the seat they had prepared; and when he was seated, the Blessed One washed his feet. Now they addressed the Blessed One by his name, and with the appellation 'Friend.'
When they spoke to him thus, the Blessed One said to the five Bhikkhus: 'Do not address, O Bhikkhus, the Tathâgata by his name, and with the appellation "Friend." The Tathâgata, O Bhikkhus, is the holy, absolute Sambuddha. Give ear, O Bhikkhus! The immortal (Amata) has been won (by me); I will teach you; to you I preach the doctrine. If you walk in the way I show you, you will, ere long, have penetrated to the truth, having yourselves known it and seen it face to face; and you will live in the possession of that highest goal of the holy life, for the sake of which noble youths fully give up the world and go forth into the houseless state.
When he had spoken thus, the five monks said to the Blessed One: 'By those observances, friend Gotama, by those practices, by those austerities, you have not been able to obtain power surpassing that of men, nor the superiority of full and holy knowledge and insight. How will you now, living in abundance, having given up your exertions, having turned to an abundant life, be able to obtain power surpassing that of men, and the superiority of full and holy knowledge and insight?'
When they had spoken thus, the Blessed One said to the five Bhikkhus: 'The Tathâgata, O Bhikkhus, does not live in abundance, he has not given up exertion, he has not turned to an abundant life. The Tathâgata, O Bhikkhus, is the holy, absolute Sambuddha. Give ear, O Bhikkhus; the immortal has been won (by me); I will teach you, to you I will preach the doctrine. If you walk in the way I show you, you will, ere long, have penetrated to the truth, having yourselves known it and seen it face to face; and you will live in the possession of that highest goal of the holy life, for the sake of which noble youths fully give up the world and go forth into the houseless state.'
And the five Bhikkhus said to the Blessed One a second time (as above). And the Blessed One said to the five Bhikkhus a second time (as above). And the five Bhikkhus said to the Blessed One a third time (as above).
When they had spoken thus, the Blessed One said to the five Bhikkhus: 'Do you admit, O Bhikkhus, that I have never spoken to you in this way before this day?'
'You have never spoken so, Lord.'
'The Tathâgata, O Bhikkhus, is the holy, absolute Sambuddha. Give ear, O Bhikkhus, &c. (as above).'
And the Blessed One was able to convince the five Bhikkhus; and the five Bhikkhus again listened willingly to the Blessed One; they gave ear, and fixed their mind on the knowledge (which the Buddha imparted to them).
And the Blessed One thus addressed the five Bhikkhus: 'There are two extrernes, O Bhikkhus, which he who has given up the world, ought to avoid. What are these two extremes? A life given to pleasures, devoted to pleasures and lusts: this is degrading, sensual, vulgar, ignoble, and profitless; and a life given to mortifications: this is painful, ignoble, and profitless. By avoiding these two extrernes, O Bhikkhus, the Tathâgata has gained the knowledge of the Middle Path which leads to insight, which leads to wisdom, which conduces to calm, to knowledge, to the Sambodhi, to Nirvâna.
'Which, O Bhikkhus, is this Middle Path the knowledge of which the Tathâgata has gained, which leads to insight, which leads to wisdom, which conduces to calm, to knowledge, to the Sambodhi, to Nirvâna? It is the holy eightfold Path, namely, Right Belief, Right Aspiration, Right Speech, Right Conduct, Right Means of Livelihood, Right Endeavour, Right Mernory, Right Meditation. This, O Bhikkhus, is the Middle Path the knowledge of which the Tathâgata has gained, which leads to insight, which leads to wisdom, which conduces to calm, to knowledge, to the Sambodhi, to Nirvâna.
'This, O Bhikkhus, is the Noble Truth of Suffering: Birth is suffering; decay is suffering; illness is suffering; death is suffering. Presence of objects we hate, is suffering; Separation from objects we love, is suffering; not to obtain what we desire, is suffering. Briefly, the fivefold clinging to existence is suffering.
'This, O Bhikkhus, is the Noble Truth of the Cause of suffering: Thirst, that leads to re-birth, accornpanied by pleasure and lust, finding its delight here and there. (This thirst is threefold), namely, thirst for pleasure, thirst for existence, thirst for prosperity.
'This, O Bhikkhus, is the Noble Truth of the Cessation of suffering: (It ceases with) the complete cessation of this thirst,--a cessation which consists in the absence of every passion,--with the abandoning of this thirst, with the doing away with it, with the deliverance from it, with the destruction of desire.
'This, O Bhikkhus, is the Noble Truth of the Path which leads to the cessation of suffering: that holy eightfold Path, that is to say, Right Belief, Right Aspiration, Right Speech, Right Conduct, Right Means of Livelihood, Right Endeavour, Right Memory, Right Meditation.
'"This is the Noble Truth of Suffering;"--thus, O Bhikkhus, of this doctrine, which formerly had not been heard of, have I obtained insight, knowledge, understanding, wisdom, intuition. "This Noble Truth of Suffering must be understood," thus, O Bhikkhus, of this doctrine, . . . . (&c., down to intuition). "This Noble Truth of Suffering I have understood," thus, O Bhikkhus, of this doctrine, . . . . (&c.,down to intuition).
'"This is the Noble Truth of the Cause of suffering," thus, O Bhikkhus, (&c.) "This Noble Truth of the Cause of suffering must be abandoned has been abandoned by me," thus, O Bhikkhus, (&c.)
'"This is the Noble Truth of the Cessation of suffering," thus, O Bhikkhus, (&c.) "This Noble Truth of the Cessation of suffering must be seen face to face . . . . has been seen by me face to face," thus, O Bhikkhus, (&c.)
'"This is the Noble Truth of the Path which leads to the cessation of suffering," thus, O Bhikkhus, (&c.) "This Noble Truth of the Path which leads to the cessation of suffering, must be realised has been realised by me," thus, O Bhikkhus, (&c.)
'As long, O Bhikkhus, as I did not possess with perfect purity this true knowledge and insight into these four Noble Truths, with its three modifications and its twelve constituent parts; so long, O Bhikkhus, I knew that I had not yet obtained the highest, absolute Sambodhi in the world of men and gods, in Mâra's and Brahma's world, among all beings, Samanas and Brâhmanas, gods and men.
'But since I possessed, O Bhikkhus, with perfect purity this true knowledge and insight into these four Noble Truths, with its three modifications and its twelve constituent parts, then I knew, O Bhikkhus, that I had obtained the highest, universal Sambodhi in the world of men and gods, . . . . (&c.).
'And this knowledge and insight arose in my mind: "The emancipation of my mind cannot be lost; this is my last birth; hence I shall not be born again!"'
Thus the Blessed One spoke. The five Bhikkhus were delighted, and they rejoiced at the words of the Blessed One. And when this exposition was propounded, the venerable Kondañña obtained the pure and spotless Eye of the Truth (that is to say, the following knowledge): 'Whatsoever is subject to the condition of origination, is subject also to the condition of cessation.'
And as the Blessed One had founded the Kingdom of Truth (by propounding the four Noble Truths), the earth-inhabiting devas shouted: 'Truly the Blessed One has founded at Benares, in the deer park Isipatana, the highest kingdom of Truth, which may be opposed neither by a Samana nor by a Brâhmana, neither by a deva, nor by Mâra, nor by Brahma, nor by any being in the world.'
Hearing the shout of the earth-inhabiting devas, the kâtumahârâgika devas (gods belonging to the world of the four divine mahârâgas) shouted, . . . . (&c., as above). Hearing the shout of the kâtumahârâgika devas, the tâvatimsa devas, the yâma devas, the tusita devas, the nimmânarati devas, the paranimmitavasavatti devas, the brahmakâyika devas shouted: 'Truly the Blessed One, . . . .' (&c., as above).
Thus in that moment, in that instant, in that second the shout reached the Brahma world; and this whole system of ten thousand worlds quaked, was shaken, and trembled; and an infinite, mighty light was seen through the world, which surpassed the light that can be produced by the divine power of the devas.
And the Blessed One pronounced this solemn utterance: 'Truly Kondañña has perceived it ("aññâsi"), truly Kondañña has perceived it!' Hence the venerable Kondañña received the name Aññâtakondañña (Kondañña who has perceived the doctrine).
And the venerable Aññâtakondañña, having seen the Truth, having mastered the Truth, having understood the Truth, having penetrated the Truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on nobody else for knowledge of the doctrine of the Teacher, thus spoke to the Blessed One: 'Lord, let me receive the pabbajja and upasampadâ ordinations from the Blessed One.'
'Come, O Bhikkhu,' said the Blessed One, 'well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering.' Thus this venerable person received the upasampadâ ordination.
And the Blessed One administered to the other Bhikkhus exhortation and instruction by discourses relating to the Dhamma. And the venerable Vappa, and the venerable Bhaddiya, when they received from the Blessed One such exhortation and instruction by discourses relating to the Dhamma, obtained the pure and spotless Eye of the Truth (that is to say, the following knowledge): 'Whatsoever is subject to the condition of origination is subject also to the condition of cessation.'
And having seen the Truth, having mastered the Truth, . . . . (&c.), they thus spoke to the Blessed One: 'Lord, let us receive the pabbajja and upasampadâ ordinations from the Blessed One.'
'Come, O Bhikkhus,' said the Blessed One, 'well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering.' Thus these venerable persons received the upasampadâ ordination.
And the Blessed One, living on what the Bhikkhus brought him, administered to the other Bhikkhus exhortation and instruction by discourse relating to the Dhamma; in this way the six persons lived on what the three Bhikkhus brought home from their alms pilgrimage.
And the venerable Mahânâma and the venerable Assaji, when they received from the Blessed One, . . . . (&c. down to:). Thus these venerable persons received the upasampadâ ordination.
And the Blessed One thus spoke to the five Bhikkhus: 'The body (Rûpa), O Bhikkhus, is not the self. If the body, O Bhikkhus, were the self, the body would not be subject to disease, and we should be able to say: "Let my body be such and such a one, let my body not be such and such a one." But since the body, O Bhikkhus, is not the self, therefore the body is subject to disease, and we are not able to say: "Let my body be such and such a one, let my body not be such and such a one."
'Sensation (Vedanâ), O Bhikkhus, is not the self, . . . . (&c.) Perception (Saññâ) is not the self, . . . . The Samkhâras are not the self, . . . . Consciousness (Viññâna) is not the self, . . . . (&c.)
'It is perishable, Lord.'
'And that which isperishable, does that cause pain or joy?'
'It causes pain, Lord.'
'And that which is perishable, painful, subject to change, is it possible to regard that in this way: 'This is mine, this am I, this is my self?'
'That is impossible, Lord.'
'Therefore, O Bhikkhus, whatever body has been, will be, and is now, belonging or not belonging to sentient beings, gross or subtle, inferior or superior, distant or near, all that body is not mine, is not me, is not my self: thus it should be considered by right knowledge according to the truth.
'Considering this, O Bhikkhus, a learned, noble hearer of the word becomes weary of body, weary of sensation, weary of perception, weary of the Samkhâras, weary of consciousness. Becoming weary of all that, he divests himself of passion; by absence of passion he is made free; when he is free, he becomes aware that he is free; and he realises that re-birth is exhausted; that holiness is completed; that duty is fulfilled; and that there is no further return to this world.'
Thus the Blessed One spoke; the five Bhikkhus were delighted, and rejoiced at the words of the Blessed One. And when this exposition had been propounded, the minds of the five Bhikkhus became free from attachment to the world, and were released from the Âsavas.
At that time there were six Arahats (persons who had reached absolute holiness) in the world.
At that time there was in Benares a noble youth, Yasa by name, the son of a setthi (or treasurer) and delicately nurtured. He had three palaces, one for winter, one for summer, one for the rainy season. In the palace for the rainy season he lived during the four months (of that season), surrounded with female musicians among whom no man was, and he did not descend from that palace (all that time). Now one day Yasa, the noble youth, who was endowed with, and possessed of the five pleasures of sense, while he was attended (by those female musicians), fell asleep sooner than usual; and after him his attendants also fell asleep. Now an oil lamp was burning through the whole night.
And Yasa, the noble youth, awoke sooner than usual; and he saw his attendants sleeping; one had her lute leaning against her arm-pit; one had her tabor leaning against her neck; one had her drum leaning against her arm-pit; one had dishevelled hair; one had saliva flowing from her mouth; and they were muttering in their sleep. One would think it was a cemetery one had fallen into. When he saw that, the evils (of the life he led) manifested themselves to him; his mind became weary (of worldly pleasures). And Yasa, the noble youth, gave utterance to this solemn exclamation: 'Alas! what distress; alas! what danger!'
And Yasa, the noble youth, put on his gilt slippers, and went to the gate of his house. Non-human beings opened the gate, in order that no being might prevent Yasa the noble youth's leaving the world, and going forth into the houseless state. And Yasa, the noble youth, went to the gate of the city. Non-human beings opened the gate, in order that no being might prevent Yasa the noble youth's leaving the world, and going forth into the houseless state. And Yasa, the noble youth, went to the deer park
At that time the Blessed One, having arisen in the night, at dawn was walking up and down in the open air. And the Blessed One saw Yasa, the noble youth, coming from afar. And when he saw him, he left the place where he was walking, and sat down on a seat laid out (for him). And Yasa, the noble youth, gave utterance near the Blessed One to that solemn exclamation: 'Alas! what distress; alas! what danger!' And the Blessed One said to Yasa, the noble youth: 'Here is no distress, Yasa, here is no danger. Come here, Yasa, sit down; I will teach you the Truth (Dhamma).'
And Yasa, the noble youth, when he heard that there was no distress, and that there was no danger, became glad and joyful; and he put off his gilt slippers, and went to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. When Yasa, the noble youth, was sitting near him, the Blessed One preached to him in due course: that is to say, he talked about the merits obtained by alms-giving, about the duties of morality, about heaven, about the evils, the vanity, and the sinfulness of desires, and about the blessings of the abandonment of desire1.
When the Blessed One saw that the mind of Yasa, the noble youth, was prepared, impressible, free from obstacles (to understanding the Truth), elated, and believing, then he preached what is the principal doctrine of the Buddhas, namely, Suffering, the Cause of stiffering, the Cessation of suffering, the Path. Just as a clean cloth free from black specks properly takes the dye, thus Yasa, the noble youth, even while sitting there, obtained the pure and spotless Eye of the Truth (that is, the knowledge): 'Whatsoever is subject to the condition of origination is subject also to the condition of cessation.'
Now the mother of Yasa, the noble youth, having gone up to his palace, did not see Yasa, the noble youth, and she went to the setthi, the householder (her husband), and having approached him, she said to the setthi, the householder: 'Your son Yasa, O householder, has disappeared.' Then the setthi, the householder, sent messengers on horseback to the four quarters of the horizon; and he went himself to the deer park
And the Blessed One saw the setthi, the householder, coming from afar. On seeing him, he thought: 'What if I were to effect such an exercise of miraculous power, that the setthi, the householder, sitting here, should not see Yasa, the noble youth, who is sitting here also.' And the Blessed One effected such an exercise of his miraculous power.
And the setthi, the householder, went to the place where the Blessed One was; having approached him, he said to the Blessed One: 'Pray, Lord, has the Blessed One seen Yasa, the noble youth?'
'Well, householder, sit down. Perhaps, sitting here, you may see Yasa, the noble youth, sitting here also.'
And the setthi, the householder, who thought: 'Indeed, sitting here I shall see Yasa, the noble youth, sitting here also I became glad and joyful, and having respectfully saluted the Blessed One, he sat down near him.
When the setthi, the householder, was sitting near him, the Blessed One preached to him in due course; that is to say, he talked about the merits obtained by alms-giving, . . . . (&c.). And the setthi, the householder, having seen the Truth, having mastered the Truth, having penetrated the Truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on nobody else for the knowledge of the doctrine of the Teacher, said to the Blessed One: 'Glorious, Lord! glorious, Lord! Just as if one should set up, Lord, what had been overturned, or should reveal what had been hidden, or should point out the way to one who had lost his way, or should bring a lamp into the darkness, in order that those who had eyes might see visible things, thus has the Blessed One preached the doctrine in many ways. I take my refuge, Lord, in the Blessed One, and in the Dhamma, and in the fraternity of Bhikkhus; may the Blessed One receive me from this day forth while my life lasts as a disciple who has taken his refuge in Him.'
This was the first person in the world who became a lay-disciple by the formula of the holy triad
And Yasa, the noble youth, while instruction was administered (by the Buddha) to his father, contemplated the stage of knowledge which he had seen with his mind and understood; and his mind became free from attachment to the world, and was released from the Âsavas. Then the Blessed One thought: 'Yasa, the noble youth, while instruction was administered to his father, has contemplated the stage of knowledge which he had seen with his mind and understood; and his mind has become free from attachment to the world, and has become released from the Âsavas. It is impossible that Yasa, the noble youth, should return to the world and enjoy pleasures, as he did before, when he lived in his house. What if I were now to put an end to that exertion of my miraculous power.' And the Blessed One put an end to that exertion of his miraculous Power.
Then the setthi, the householder, saw Yasa, the noble youth, sitting there. On seeing him he said to Yasa, the noble youth: 'My son Yasa, your mother is absorbed in lamentation and grief; restore your mother to life.'
Then Yasa, the noble youth, looked at the Blessed One. And the Blessed One said to the setthi, the householder: 'What do you think then, O householder? That Yasa has (first) won only an imperfect1 degree of knowledge and insight into the Truth, as you have yourself? Or that rather he was contemplating the stage of knowledge which he had seen with his mind and understood; and that his mind has thus become free from attachment to the world, and has become released from the Âsavas? Now would it then be possible, O householder, that Yasa should return to the world and enjoy pleasures as he did before, when he lived in his house?'
'Not so, Lord.' 'Yasa, the noble youth, O householder, had (first) won, like yourself, an imperfect degree of knowledge and insight into the Truth. But when he was contemplating the stage of knowledge which he had seen with his mind and understood, his mind has become free from attachment to the world, and has become released from the Âsavas. It is impossible, O householder, that Yasa, the noble youth, should return to the world and enjoy pleasures as he did before, when he lived in his house.'
'It is all gain, Lord, to Yasa, the noble youth, it is high bliss, Lord, for Yasa, the noble youth, that the mind of Yasa, the noble youth, has become free from attachment to the world, and has become released from the Âsavas. Might, Lord, the Blessed One consent to take his meal with me today together with Yasa, the noble youth, as his attendant?'
The Blessed One expressed his consent by remaining silent. Then the setthi, the householder, when he understood that the Blessed One had accepted his invitation, rose from his seat, respectfully saluted the Blessed One, and passing round him with his right side towards him, departed thence.
And Vasâ, the noble youth, soon after the setthi, the householder, was gone, said to the Blessed One: 'Lord, let me receive the pabbajjâ and upasampadâ ordinations from the Blessed One.'
'Come, O Bhikkhu,' said the Blessed One, 'well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering.'
Thus this venerable person received the upasampadâ ordination. At that time there were seven Arahats in the world.
And in the forenoon the Blessed One, having put on his under-robes, took his alms-bowl, and, with his cîvara on, went with the venerable Yasa as his attendant to the house of the setthi, the householder. When he had arrived there, he sat down on a seat laid out for him. Then the mother and the former wife of the venerable Yasa went to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, they sat down near him.
Then the Blessed One preached to them in due course; that is to say, he talked about the merits obtained by alms-giving, . . . . (&c., down to:); thus they obtained, while sitting there, the pure and spotless Eye of theTruth (that is, the knowledge): 'Whatsoever is subject to the condition of origination is subject also to the condition of cessation.'
And having seen the Truth, . . . . (&c., as above, down to:), dependent on nobody else for knowledge of the Teacher's doctrine, they thus spoke to the Blessed One: 'Glorious, Lord! glorious Lord! Just as if one should set up' (&c., down to:). We take our refuge, Lord, in the Blessed One, and in the Dhamma, and in the fraternity of Bhikkhus; may the Blessed One receive us from this day forth, while our life lasts, as disciples who have taken their refuge in Him.'
These were the first females in the world who became lay-disciples by the formula of the holy triad.
And the mother and the father and the former wife of the venerable Yasa with their own hands served and offered1 excellent food, both hard and soft, to the Blessed One and to the venerable Yasa; and when the Blessed One had finished his meal, and cleansed his bowl and his hands, they sat down near him. Then the Blessed One taught, incited, animated, and gladdened the mother, and father, and the former wife of the venerable Yasa by religious discourse; and then he rose from his seat and went away.
Now four lay persons, friends of the venerable Yasa, belonging to the setthi families of Benares, and to the highest after the setthi families, by name Vimala, Subâhu, Punnagi, and Gavampati, heard: 'Yasa, the noble youth, has cut off his hair and beard, and has put on yellow robes, and has given up the world, and gone forth into the houseless state.' When they had heard that, they thought: 'Surely that cannot be a common doctrine and discipline, that cannot be a common renunciation of the world, if Yasa, the noble youth, has cut off his hair and beard, and has put on yellow robes, and has given up the world, and gone forth into the houseless state.'
Those four persons went to the place where the venerable Yasa was; having approached him and having respectfully saluted the venerable Yasa, they stood by his side. And the venerable Yasa went with his four lay-friends to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. Sitting near him the venerable Yasa said to the Blessed One: 'Lord, here are four lay-friends of mine, belonging to the setthi families of Benares and to the highest after the setthi families; their names are Vimala, Subâhu, Punnaji, and Gavampati. May the Blessed One administer exhortation and. instruction to these four persons.
And having seen the Truth, . . . . (&c., down to:) dependent on nobody else for the knowledge of the Teacher's doctrine, they thus spoke to the Blessed One: 'Lord, let us receive the pabbajjâ and upasampadâ ordinations from the Blessed One.'
'Come, O Bhikkhus,' said the Blessed One, 'well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering.'
Thus these venerable persons received the upasampadâ ordination. And the Blessed One administered to these Bhikkhus exhortation and instruction by discourse relating to the Dhamma. While they received exhortation and instruction from the Blessed One by discourse relating to the Dhamma. their minds became free from attachment to the world, and were released from the Âsavas.
At that time there were eleven Arahats in the world.
Now fifty lay persons, friends of the venerable Yasa, belonging to the highest families in the country and to those next to the highest, heard, . . . . ( &c., down to:). While they received exhortation and instruction from the Blessed One by discourse relating to the Dhamma, their minds became free from attachment to the world, and were released from the Âsavas.
At that time there were sixty-one Arahats in the world.
And the Blessed One said to the Bhikkhus: 'I am delivered, O Bhikkhus, from all fetters, human and divine. You, O Bhikkhus, are also delivered from all fetters, human and divine. Go ye now, O Bhikkhus, and wander, for the gain of the many, for the welfare of the many, out of compassion for the world, for the good, for the gain, and for the welfare of gods and men, Let not two of you go the same way, Preach, O Bhikkhus, the doctrine which is glorious in the beginning, glorious in the middle, glorious at the end, in the spirit and in the letter; proclaim a consummate, perfect, and pure life of holiness. There are beings whose mental eyes are covered by scarcely any dust, but if the doctrine is not preached to them, they cannot attain salvation. They will understand the doctrine. And I will go also, O Bhikkhus, to Uruvelâ, to Senâninigama, in order to preach the doctrine.'
And Mâra the wicked One went to the place where the Blessed One was; having approached him, he addressed the Blessed One in the following stanza: 'Thou art bound by all fetters, human and divine. Thou art bound by strong fetters. Thou wilt not be delivered from me, O Samana.'
Buddha replied: 'I am delivered from all fetters, human and divine. I am delivered from the strong fetters. Thou art struck down, O Death.'
(Mâra said): 'The fetter which pervades the sky, with which mind is bound, with that fetter I will bind thee. Thou wilt not be delivered from me, O Samana.'
(Buddha replied): 'Whatever forms, sounds, odours, flavors, or contacts there are which please the senses, in me desire for them has ceased. Thou art struck down, O Death.'
Then Mâra the wicked One understood: 'The Blessed One knows me, the perfect One knows me,' and, sad and afflicted, he vanished away.
At that time the Bhikkhus brought (to Buddha), from different regions and different countries, persons who desired to obtain the pabbajjâ andupasampadâ ordinations, thinking: 'The Blessed One will confer on them the pabbajjâ and upasampadâ ordinations.' Thus both the Bhikkhus became tired (from the journey), and also those who desired to obtain the pabbajja and upasampadâ ordinations. Now when the Blessed One was alone and had retired into solitude, the following consideration presented itself to his mind: 'The Bhikkhus now bring to me from different regions and different countries persons who desire to obtain the pabbajja and upasampadâ ordinations, thinking: "The Blessed One will confer on them the pabbajja and upasampadâ ordinations." Now both the Bhikkhus become tired, and also those who desire to obtain the pabbajja and upasampadâ ordinations. What if I were to grant permission to the Bhikkhus, saying: "Confer henceforth, O Bhikkhus, in the different regions, and in the different countries, the pabbajja and upasampadâ ordinations yourselves (on those who desire to receive them)."'
And the Blessed One, having left the solitude in the evening, in consequence of that, and on this occasion, after having delivered a religious discourse, thus addressed the Bhikkhus: 'When I was alone, a Bhikkhus, and had retired into solitude, the following consideration, &c. What if I were to permit, . . . .' (&c.,).
'I grant you, O Bhikkhus, this permission: Confer henceforth in the different regions and in the different countries the pabbajja and upasampadâ ordinations yourselves (on those who desire to receive them). And you ought, O Bhikkhus, to confer the pabbajja and upasampadâ ordinations in this way: Let him (who desires to receive the ordination), first have his hair and beard cut off; let him put on yellow robes, adjust his upper robe so as to cover one shoulder, salute the feet of the Bhikkhus (with his head), and sit down squatting; then let him raise his joined hands and tell him to say:
'"I take my refuge in the Buddha, I take my refuge in the Dhamma, I take my refuge in the Samgha. And for the second time I take (&c. . . . . Samgha). And for the third time I take my refuge in the Buddha, and for the third time I take my refuge in the Dhamma, and for the third time I take my refuge in the Samgha."
'I prescribe, a Bhikkhus, the pabbajja and upasampadâ ordinations consisting in the three times repeated declaration of taking refuge (in the holy triad).'
And the Blessed One, after having kept the vassa residence, thus addressed the Bhikkhus: 'By wise contemplation, O Bhikkhus, and by wise firmness of exertion have I attained the highest emancipation, have I realised the highest emancipation. Attain ye also, O Bhikkhus, the highest emancipation, realise the highest emancipation, by wise contemplation and by wise firmness of exertion.'
And Mâra the wicked One went to the place where the Blessed One was; having approached him, he addressed the Blessed One by the following stanza: 'Thou art bound by Mâra's fetters, human and divine. Thou art bound by strong fetters. Thou wilt not be delivered from me, O Samana.'
(Buddha replied): 'I am delivered from Mâra's fetters, human and divine. I am delivered from the strong fetters. Thou art struck down; O Death.'
Then Mâra the wicked One understood: 'The Blessed One knows me, the perfect One knows me;' and, sad and afflicted, he vanished away.
And the Blessed One, after having dwelt at Benares as long as he thought fit, went forth to Uruvelâ. And the Blessed One left the road and went to a certain grove; having gone there, and having entered it, he sat down at the foot of a tree. At that time there was a party of thirty friends, rich young men, who were sporting in that same grove together with their wives. One of them had no wife; for him they had procured a harlot. Now while they did not pay attention, and were indulging in their sports, that harlot took up the articles belonging to them, and ran away.
Then those companions, doing service to their friend, went in search of that woman; and, roaming about that grove, they saw the Blessed One sitting at the foot of a tree. Seeing him they went to the place where the Blessed One was; having approached him, they said to the Blessed One: 'Pray, Lord, has the Blessed One seen a woman passing by?'
'What have you to do, young men, with the woman?'
'We were sporting, Lord, in this grove, thirty friends, rich young men, together with our wives. One of us had no wife; for him we had procured a harlot. Now, Lord, while we did not pay attention, and were indulging in our sports, that harlot has taken up the articles belonging to us, and has run away. Therefore, Lord, we companions, doing service to our friend, go in search of that woman, and roam about this grove.'
'Now what think you, young men? Which would be the better for you; that you should go in search of a woman, or that you should go in search of yourselves?'
'That, Lord, would be the better for us, that we should go in search of ourselves.'
'If so, young men, sit down, I will preach to you the Truth (Dhamma).'
The rich young companions replied: 'Yes, Lord,' and respectfully saluted the Blessed One, and sat down near him.
And having seen the Truth, . . . . (&c., down to:). Thus these venerable persons received the upasampadâ ordination.
And the Blessed One, wandering from place to place, came to Uruvelâ. At that time there lived in Uruvelâ three Jatilas, Uruvelâ Kassapa, Nadî Kassapa (Kassapa of the River, i.e. the Nerañjarâ), and Gayâ Kassapa (Kassapa of the village Gayâ.). Of these the Jatila Uruvelâ Kassapa was chief, leader, foremost, first, and highest over five hundred Jatilas; Nadî Kassapa was chief . . . . (&c., down to highest over) three hundred Jatilas, Gayâ Kassapa was chief (&c., down to highest over) two hundred Jatilas.
And the Blessed One went to the hermitage of the Jatila Uruvelâ Kassapa; having gone there, he said to the Jatila Uruvelâ Kassapa: 'If it is not disagreeable to you, Kassapa, let me spend one night in the room where your (sacred) fire is kept.'
'It is not disagreeable to me, great Samana, but there is a savage Nâga (or Serpent) king of great magical power, a dreadfully venomous serpent; let him do no harm to you.'
And a second time the Blessed One said to the Jatila Uruvelâ Kassapa: 'If it is not disagreeable,' &c. . . . .
'It is not disagreeable,' &c.
And a third time the Blessed One said: 'If it not disagreeable,' &c. . . . .
'It is not disagreeable,' &c. . . . .
'He is not likely to do any harm to me. Pray, Kassapa, allow me a place in the room where your fire is kept.'
'Stay there, great Samana, as you wish it.'
Then the Blessed One entered the room where the fire was kept, made himself a couch of grass, and sat down cross-legged, keeping the body erect and surrounding himself with watchfulness of mind. And the Nâga saw that the Blessed One had entered; when he saw that, he became annoyed, and irritated, and sent forth a cloud of smoke. Then the Blessed One thought: 'What if I were to leave intact the skin, and hide, and flesh, and ligaments, and bones, and marrow of this Nâga; but were to conquer the fire, which he will send forth, by my fire.'
And the Blessed One effected the appropriate exercise of miraculous power and sent forth a cloud of smoke. Then the Nâga, who could not master his rage, sent forth flames. And the Blessed One, converting his body into fire, sent forth flames. When they both shone forth with their flames, the fire room looked as if it were burning and blazing, as if it were all in flames. And the Jatilas, surrounding the fire room, said: 'Truly, the countenance of the great Samana is beautiful, but the Nâga will do harm to him.'
That night having elapsed, the Blessed One, leaving intact the skin and hide and flesh and ligaments and bones and marrow of that Nâga, and conquering the Nâga's fire by his fire, threw him into his alms-bowl, and showed him to the Jatila Uruvelâ Kassapa (saying), 'Here you see the Nâga, Kassapa; his fire has been conquered by my fire.' Then the Jatila Uruvelâ Kassapa thought: 'Truly the great Samana possesses high magical powers and great faculties, in that he is able to conquer by his fire the fire of that savage Nâga king, who is possessed of magical power, that dreadfully venomous serpent. He is not, however, holy (arahâ) as I am.'
Near the Nerañgarâ river the Blessed One said to the Jatila Uruvelâ Kassapa: 'If it is not disagreeable to you, Kassapa, let me dwell this moonlight night in your fire room.'
'It is not disagreeable to me, great Samana, but in your own behalf I warn you off. There is a savage Snake king there possessed of magical power, a dreadfully venomous serpent; let him do no harm to you.'
'He is not likely to do any harm to me; pray, Kassapa, allow me a place in your fire room.'
When he saw that Kassapa had given his permission, fearlessly He, who had overcome all fear, entered. When the chief of Serpents saw that the Sage had entered, he became irritated, and sent forth a cloud of smoke. Then the chief of men, joyful and unperplexed, also sent forth a cloud of smoke. Unable to master his rage, the chief of Serpents sent forth flames like a burning fire. Then the chief of men, the perfect master of the element of fire, also sent forth flames. When they shone forth both with their flames, the Jatilas looked at the fire room (saying), 'Truly the countenance of the great Samana is beautiful, but the Nâga will do harm to him.'
And when that night had elapsed, the flames of the Nâga were extinguished, but the various-coloured flames of Him who is possessed of magical powers remained. Dark blue and red, light red, yellow, and crystal-coloured flames of various colours appeared on the Angirasa's body. Having put the chief of Serpents into his alms-bowl, he showed him to the Brâhmana (saying), 'Here you see the Nâga, Kassapa; his fire has been conquered by my fire.'
And the Jatila Uruvelâ Kassapa, having conceived an affection for the Blessed One in consequence of this wonder, said to the Blessed One: 'Stay with me, great Samana, I will daily provide you with food.'
And the Blessed One resided in a certain grove near the hermitage of the Jatila Uruvelâ Kassapa. And on a beautiful night the four Mahârâgas, filling the whole grove with light by the brilliancy of their complexion, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, they stood in the four directions like great firebrands.
And when that night had elapsed, the Jatila Uruvelâ Kassapa went to the place where the Blessed One was; having approached him, he said to the Blessed One: 'It is time, great Samana, the meal is ready. Who were they, great Samana, who came, this beautiful night, filling the whole grove with light by the brilliancy of their complexion, to the place where you were, and having approached you and respectfully saluted you, stood in the four directions like great firebrands?'
'They were the four Mahârâgas, Kassapa, who came to me in order to hearmy preaching.'
Then the Jatila Uruvelâ Kassapa thought: 'Truly the great Samana possesses high magical powers and great faculties, since even the four Mahârâgas come to hear his preaching. He is not, however, holy like me.'
And the Blessed One ate the food offered by the Jatila Uruvelâ Kassapa, and continued to stay in that same grove.
And on a beautiful night Sacca (Sakra or Indra) the king of the devas, filling the whole grove with light by the brilliancy of his complexion, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he stood near him like a great firebrand, surpassing in beauty and brilliancy the splendour of the former appearances.
At that time a great sacrifice which the Jatila Uruvelâ Kassapa used to celebrate was approaching, and all the people of Anga and Magadha Magadha
Then the Blessed One, understanding by the power of his mind this reflection which had arisen in the mind of the Jatila Uruvelâ Kassapa, went to Uttara Kuru; having begged alms there, he took the food (he had received) to the Anotatta lake1; there he took his meal and rested during the heat of the day at the same place.
And when the night had elapsed, the Jatila Uruvelâ Kassapa went to the place where the Blessed One was; having approached him, he said to the Blessed One: 'It is time, great Samana, the meal is ready. Why did you not come yesterday, great Samana? We have thought of you: "Why does the great Samana not come?" and your portions of food, both hard and soft, were served up for you.'
(Buddha replied): 'Did you not think, Kassapa: "Presently my great sacrifice (&c., as above down to:). Well, the great Samana shall not appear here tomorrow?"
'Now I understood, Kassapa, by the power of my mind this reflection which had arisen in your mind, and I went to Uttara Kuru; having begged alms there, I took the food to the Anotatta lake; there I took my meal and rested during the heat of the day at the same place.'
Then the Jatila Uruvelâ Kassapa thought: 'Truly the great Samana possesses high magical powers and great faculties, since he is able to understand by the power of his mind the thoughts of other people. He is not, however, holy like fie.' And the Blessed One ate (&c.).
At that time the Blessed One had rags taken from a dust heap (of which he was going to make himiself a dress). Now the Blessed One thought: 'Where shall I wash these rags?' Then Sacca the king of the devas, understanding in his mind the thought which had arisen in the mind of the Blessed One, dug a tank with his own hand, and said to the Blessed One: 'Lord, might the Blessed One wash the rags here.'
And the Blessed One thought: 'What shall I rub the rags upon?' Then Sacca the king of the devas, understanding, &c., put there a great stone and said: 'Lord, might the Blessed One rob the rags upon this stone.'
And the Blessed One thought: 'What shall I take hold of when going up (from the tank)?' Then a deity that resided in a Kakudha tree, understanding, &c., bent down a branch and said: 'Lord, might the Blessed One take hold of this branch when going up (from the tank).'
And the Blessed One thought: 'What shall I lay the rags upon (in order to dry them)?' Then Sacca the king of the devas, understanding, &c., put there a great stone and sald: 'Lord, might the Blessed One lay the rags upon this stone.'
And when that night had elapsed, the Jatila Uruvelâ Kassapa went to the place where the Blessed One was; having approached him, he said to the Blessed One: 'It is time, great Samana, the meal is ready. What is this, great Samana? Formerly there was here no tank, and now here is this tank. Formerly no stone was put here; by whom has this stone been put here? Formerly this Kakudha tree did not bend down its branch, and now this branch is bent down.'
'I had rags, Kassapa, taken from a dust heap; and I thought, Kassapa: "Where shall I wash these rags?" Then, Kassapa, Sacca the king of the devas, understanciing in his mind the thought which had arisen in my mind, dug a tank with his hand and said to me: "Lord, might the Blessed One wash the rags here." Thus this tank has been dug by the hand of a non-human being.
'And I thought, Kassapa: "What shall I rub the rags upon?" Then, Kassapa, Sacca, &c. Thus this stone has been put here by a non-human being.
'And I thought, Kassapa: "What shall I take hold of when going up (from the tank)?" Then, Kassapa, a deity, &c. Thus this Kakudha tree has served me as a hold for my hand.
'And I thought, Kassapa: "Where shall I lay the rags upon (in order to dry them)?" Then, Kassapa, Sacca, &c. Thus this stone has been put here by a non-human being.'
Then the Jatila Uruvelâ Kassapa thought: 'Truly the great Samana possesses high magical powers and great faculties, since Sacca the king of the devas does service to him. He is not, however, holy like me.'
And the Blessed One ate (&c.).
And when that night had elapsed, the Jatila Uruvelâ Kassapa went to the place where the Blessed One was; having approached him, he announced to the Blessed One that it was time, by saying, 'It is time, great Samana, the meal is ready.'
(Buddha replied): 'Go you, Kassapa; I will follow you.'
Having thus sent away the Jatila Uruvelâ Kassapa, he went to pluck a fruit from the jambu tree after which this continent of Jambudîpa (the Jambu Island, or India) is named1; then arriving before Kassapa he sat down in the room where Kassapa's (sacred) fire was kept.
Then the Jatila Uruvelâ Kassapa saw the Blessed One sitting in the fire room; seeing him he said to the Blessed One: 'By what way have you come, great Samana? I have departed before you, and you have arrived before me and are sitting in the fire room.'
'When I had sent you away, Kassapa, I went to pluck a fruit from the garnbu tree after which this continent of Jambudîpa is named; then I arrived before you and sat down in the fire room. Here is the jambu fruit, Kassapa, it is beautiful, fragrant, and full of flavor; you may eat it, if you like.'
'Nay, great Samana, to you alone it is becoming to eat it; eat it yourself.'
And the Jatila Uruvelâ Kassapa thought: 'Truly the great Samana possesses high magical powers and great faculties, since he is able, having sent me away before him, to go and pluck a fruit from the jambu tree after which this continent of Jambudîpa is named, and then to arrive before me and to sit down in the fire room. He is not however, holy like me.'
And the Blessed One ate (&c.).
And when that night had elapsed (&c., down to:). Having thus sent away the Jatila Uruvelâ Kassapa, he went to pluck a fruit from a mango tree growing near the jambu tree after which this continent of Jambudîpa is named, &c. He went to pluck a fruit from an emblic myrobalan tree, &c., from a yellow myrobalan tree growing near the jambu tree, &c. He went to the Tâvatimsa heaven to pluck a pârikkhattaka (or pârijâtaka) flower; then arriving before Kassapa he sat down in the fire room. Then the Jatila Uruvelâ Kassapa saw (&c.).
'When I had sent you away, Kassapa, I went to the Tâvatimsa heaven to pluck a pârikkhattaka flower; then I arrived before you and sat down in the fire room. Here is the pârikkhattaka flower, Kassapa; it is beautiful and fragrant; you may take it, if you like.'
'Nay, great Samana, to you alone it is becoming to keep it; keep it yourself.'
And the Jatila (&c.). 'He is not, however, holy as I am.'
At that time one day the Jatilas, who wished to attend on their sacred fires, could not succeed in splitting fire-wood. Now these Jatilas thought:
'Doubtless this is the magical power and the high faculty of the great Samana that we cannot succeed in splitting fire-wood.' Then the Blessed One said to the Jatila Uruvelâ Kassapa: 'Shall the fire-wood be split, Kassapa?'
'Let it be split, great Samana.'
Then in a moment the five hundred pieces of fire-wood were split. And the Jatila Uruvelâ Kassapa thought: 'Truly the great Samana possesses high magical powers and great faculties, since even the fire-wood splits itself (at his command). He is not, however, holy like me.'
At that time the Jatilas who wished to attend on their sacred fires, could not succeed in lighting up the fires (&c., as in the preceding story).
At that time the Jatilas, after having attended on their sacred fires, could not succeed in extinguishing the fires (&c., as above).
At that time in the cold winter nights, in the time between the ashtakâ festivals, when snow falls, the Jatilas plunged into the river Nerañgarâ, and emerged again, and repeatedly plunged into the water and emerged. And the Blessed One created five hundred vessels with burning fire; at those the Jatilas coming out of the river warmed themselves. And the Jatilas thought: 'Doubtless this is the magical power and the high faculty of the great Samana that these vessels with fire have been caused to appear here.' And the Jatila Uruvelâ Kassapa thought: 'Truly the great Samana possesses high magical powers and great faculties, since he can create such great vessels with fire. He is not, however, holy like me.'
At that time a great rain fell out of season; and a great inundation arose. The place where the Blessed One livcd was covered with water. Then the Blessed One thought: 'What if I were to cause the water to recede round about, and if I were to walk up and down in the midst of the water on a dust-covered spot.' And the Blessed One caused the water to recede round about, and he walked up and down in the midst of the water on a dust-covered spot.
And the Jatila Uruvelâ Kassapa, who was afraid that the water might have carried away the great Samana, went with a boat together with many Jatilas to the place where the Blessed One lived. Then the Jatila Uruvelâ Kassapa saw the Blessed One, who had caused the water to recede round about, walking up and down in the midst of the water on a dust-covered spot. Seeing him, he said to the Blessed One: 'Are you there, great Samana?'
'Here I am, Kassapa,' replied the Blessed One, and he rose in the air and stationed himself in the boat.
And the Jatila Uruvelâ Kassapa thought: 'Truly the great Samana possesses high magical powers and great faculties, since the water does not carry him away. He is not, however, holy like me.'
Then the Blessed One thought: 'This foolish man will still for a long time think thus: "Truly the great Samana possesses high magical powers and great faculties; he is not, however, holy like me." What if I were to move the mind of this Jatila (in order to show him my superiority).'
And the Blessed One said to the Jatila Uruvelâ Kassapa: 'You are not holy (arahâ), Kassapa, nor have you entered the path of Arahatship, nor do you walk in such a practice as will lead you to Arahatship. or to entering the path of Arahatship.'
Then the Jatila Uruvelâ. Kassapa prostrated himself, inclining his head to the feet of the Blessed One, and said to the Blessed One: 'Lord, let me receive the pabbajja and upasampadâ ordinations from the Blessed One.'
(Buddha replied): 'You, Kassapa, are chief, leader, foremost, first, and highest of five hundred Jatilas; go first and inform them of your intention, and let them do what they think fit.'
Then the Jatila Uruvelâ Kassapa went to those Jatilas; having gone to them, he said to those Jatilas: 'I wish, Sirs, to lead a religious life under the direction of the great Samana; you may do, Sirs, what you think fit.'
(The Jatilas replied): 'We have conceived, Sir, an affection for the great Samana long since; if you will lead. Sir, a religious life under the great Samana' s direction; we will all lead a religious life under the great Samana's direction.'
Then the Jatilas flung their hair, their braids, their provisions, and the things for the agnihotra sacrifice into the river, and went to the place where the Blessed One was; having approached him and prostrated themselves before him, inclining their heads to the feet of the Blessed One, they said to the Blessed One: 'Lord, let us receive the pabbajja and upasampadâ ordinations from the Blessed One.'
'Come, O Bhikkhus,' said the Blessed One, 'well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering.'
Thus these venerable persons received the upasampadâ ordination.
And the Jatila Nadî Kassapa saw the hair, the braids, the provisions, the things for the agnihotra sacrifice, which were carried down by the river; when he saw that, he became afraid that some misfortune might have befallen his brother. He sent some Jatilas, saying, 'Go and look after my brother,' and went himself with his three hundred Jatilas to the venerable Uruvelâ Kassapa; having approached him, he said to the venerable Uruvelâ Kassapa: 'Now, Kassapa, is this bliss?'
(Uruvelâ Kassapa replied): 'Yes, friend, this is bliss.'
And the Jatila Gayâ Kassapa saw (&c.); when he saw that, he became afraid that some misfortune might have befallen his brothers. He sent some Jatilas, saying, 'Go and look after my brothers,' and went himself with his two hundred Jatilas to the venerable Uruvelâ Kassapa (&c., as above).
At the command of the Blessed One the five hundred pieces of fire-wood could not be split and were split, the fires could not be lit up and were lit up, could not be extinguished and were extinguished; besides he created five hundred vessels with fire. Thus the number of these miracles amounts to three thousand five hundred.
And the Blessed One, after having dwelt at Uruvelâ as long as he thought fit, went forth to Gayâsîsa, accompanied by a great number of Bhikkhus, by one thousand Bhikkhus who all had been Jatilas before. There near Gayâ, at Gayâsîsa, the Blessed One dwelt together with those thousand Bhikkhus.
There the Blessed One thus addressed the Bhikkhus: 'Everything, O Bhikkhus, is burning. And how, O Bhikkhus, is everything burning?
'The eye, O Bhikkhus, is burning; visible things are burning; the mental impressions based on the eye are burning; the contact of the eye (with visible things) is burning; the sensation produced by the contact of the eye (with visible things), be it pleasant, be it painful, be it neither pleasant nor painful, that also is burning. With what fire is it burning? I declare unto you that it is burning with the fire of lust, with the fire of anger, with the fire of ignorance; it is burning with (the anxieties of) birth, decay, death, grief, lamentation, suffering, dejection, and despair.
'The ear is burning, sounds are burning, &c. . . . . The nose is burning, odours are burning, &c. . . . . The tongue is burning, tastes are burning, &c. . . . . The body is burning, objects of contact are burning, &c. . . . . The mind is burning, thoughts are burning, &c. . . . .
'Considering this, O Bhikkhus, a disciple learned (in the scriptures), walking in the Noble Path, becomes weary of the eye, weary of visible things, weary of the mental impressions based on the eye, weary of the contact of the eye (with visible things), weary also of the sensation produced by the contact of the eye (with visible things), be it pleasant, be it painful, be it neither pleasant nor painful. He becomes weary of the ear (&c. . . . . , down to . . . . thoughts). Becoming weary of all that, he divests himself of passion; by absence of passion he is made free; when he is free, he becomes aware that he is free; and he realises that re-birth is exhausted; that holiness is completed; that duty is fulfilled; and that there is no further return to this world.'
When this exposition was propounded, the minds of those thousand Bhikkhus became free from attachment to the world, and were released from the Âsavas.
And the Blessed One, after having dwelt at Gayâsisa as long as he thought fit, went forth to Râgaha, accompanied by a great number of Bhikkhus, by one thousand Bhikkhus who all had been Jatilas before. And the Blessed One, wandering from place to place, came to Rajagaha. There the Blessed One dwelt near Rajagaha, in the Latthivana pleasure garden, near the sacred shrine of Supatittha.
Then the Magadha
And the Magadha
Now those twelve myriads of Magadha Brâhmanas and householders thought: 'How now is this? has the great Samana placed himself under the spiritual direction of Uruvelâ Kassapa, or has Uruvelâ Kassapa placed himself under the spiritual direction of the great Samana?'
And the Blessed One, who understood in his mind the reflection which had arisen in the minds of those twelve myriads of Magadha Brâhmanas and householders, addressed the venerable Uruvelâ Kassapa in this stanza: 'What knowledge have you gained, O inhabitant of Uruvelâ, that has induced you, who were renowned for your penances, to forsake your sacred fire? I ask you, Kassapa, this question: How is it that your fire sacrifice has become deserted?'
(Kassapa replied): 'It is visible things and sounds, and also tastes, pleasures and woman that the sacrifices speak of; because I understood that whatever belongs to existence is filth, therefore I took no more delight in sacrifices and offerings.'
'But if your mind, Kassapa (said the Blessed One), found there no more delight,-- either in visible things, or sounds, or tastes,--what is it in the world of men or gods in which your mind, Kassapa, now finds delight? Tell me that.'
(Kassapa replied): 'I have seen the state of peace (i.e. Nirvâna) in which the basis of existence (upadhi) and the obstacles to perfection (kiñkana) have ceased, which is free from attachment to sensual existence, which cannot pass over into another state, which cannot be led to another state; therefore I took no more delight in sacrifices and offerings.'
Then the venerable Uruvelâ Kassapa rose from his seat, adjusted his upper robe so as to cover one shoulder, prostrated himself, inclining his head to the feet of the Blessed One, and said to the Blessed One: 'My teacher, Lord, is the Blessed One, I am his pupil; my teacher, Lord, is the Blessed One, I am his pupil.' Then those twelve myriads of Magadha Brâhmanas and householders understood: 'Uruvelâ Kassapa has placed himself under the spiritual direction of the great Samana.'
And the Blessed One, who understood in his mind the reflection that had arisen in the minds of those twelve myriads of Magadha Brâhmanas and householders, preached to them in due course (&c., down to:). Just as a clean cloth free from black specks properly takes the dye, thus eleven myriads of those Magadha Brâhmanas and householders with Bimbisâra at their head, while sitting there, obtained the pure and spotless Eye of the Truth (that is, the knowledge): 'Whatsoever is subject to the condition of origination is subject also to the condition of cessation.' One myriad announced their having become lay-pupils.
Then the Magadha
"And might I pay my respects to Him, the Blessed One." This was my third wish, Lord; this is fulfilled now. "And might He the Blessed One preach his doctrine (Dhamma) to me." This was my fourth wish, Lord; this is fulfilled now. "And might I understand His, the Blessed One's doctrine." This was my fifth wish, Lord; this is fulfilled now. These were the five wishes, Lord, which I entertalned in former days when I was a prince; these are fulfilled now.
'Glorious, Lord! (&c., down to:) who has taken his refuge in Him. And might the Blessed One, Lord, consent to take his meal with me tomorrow together with the fraternity of Bhikkhus.'
The Blessed One expressed his consent by remaining silent.
Then the Magadha king Seniya Bimbisâra, when he understood that the Blessed One had accepted his invitation, rose from his seat, respectfully saluted the Blessed One, and, passing round him with his right side towards him, went away. And when the night had elapsed, the Magadha king Seniya Bimbisâra ordered excellent food, both hard and soft, to be prepared, and had dinner-time announced to the Blessed One in the words: 'It is time, Lord, the meal is ready.' And in the forenoon the Blessed One, having put on his under-robes, took his alms-bowl, and with his kîvara on entered the city of Rajagaha accompanied by a great number of Bhikkhus, by one thousand Bhikkhus who all had been Jatilas before.
At that time Sacca the king of the devas, assuming the appearance of a young Brâhman, walked in front of the Bhikkhu fraternity with Buddha at its head, singing the following stanzas: 'The self-controlled One with the self-controlled, with the former Jatilas, the released One with the released, the Blessed One, gold-coloured like an ornament of singî gold, has entered Rajagaha.
'The emancipated One with the emancipated, with the former Jatilas, &c.
'He who has crossed (the ocean of passion) with them who have crossed (it), with the former Jatilas, the released One with the released, the Blessed One, gold-coloured like an ornament of singi go1d, has entered Rajagaha.
'He who is possessed of the ten Noble States and of the ten Powers, who understands the ten Paths of Kamma and possesses the ten (attributes of Arahatship), the Blessed One, surrounded by ten hundred of followers, has entered Rajagaha.'
The people when they saw Sacca the king of the devas, said: 'This youth indeed is handsome; this youth indeed has a lovely appearance; this youth indeed is pleasing. Whose attendant may this youth be?'
When they talked thus, Sacca the king of the devas addressed those people in this stanza: 'He who is wise, entirely self-controlled, the unrivalled Buddha, the Arahat, the most happy upon earth: his attendant am I.'
And the Blessed One went to the palace of the Magadha Magadha
Sitting near him the Magadha king Seniya Bimbisâra thought: 'Where may I find a place for the Blessed One to live in, not too far from the town and not too near, suitable for going and coming, easily accessible for all people who want (to see him), by day not too crowded, at night not exposed to much noise and alarm, clean of the smell of people, hidden from men, well fitted for a retired life?'
And the Magadha
And the Magadha king Seniya Bimbisâra took a golden vessel (with water in it, to be poured over the Buddha's hand); and dedicated (the garden) to the Blessed One (by saying), 'I give up this Veluvana pleasure garden, Lord, to the fraternity of Bhikkhus with the Buddha at its head.' The Blessed One accepted the ârâma (park). Then the Blessed One, after having taught, incited, animated, and gladdened the Magadha
And in consequence of this event the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: 'I allow you, O Bhikkhus, to receive the donation of an ârâma (a park).'
At that time Sañjaya, a paribbâjaka (wandering ascetic), resided at Rajagaha with a great retinue of paribbajakas, with two hundred and fifty paribbâjakas. At that time Sâriputta and Moggallâna (two young Brâhmanas) led a religious life as followers of Sañjaya the paribbâjaka; these had given their word to each other: 'He who first attains to the immortal (amata, i.e. Nirvâna) shall tell the other one.'
Now one day the venerable Assaji in the forenoon, having put on his under-robes, and having taken his alms-bowl, and with his kîvara on, entered the city of Rajagaha for alms; his walking, turning back, regarding, looking, drawing (his arms) back, and stretching (them) out was decorous; he turned his eyes to the ground, and was dignified in deportment. Now the paribbajaka Sâriputta saw the venerable Assaji, who went through Rajagaha for alms, whose walking, &c., was docorous, who kept his eyes on the ground, and was dignified in deportment. Seeing him he thought: 'Indeed this person is one of those Bhikkhus who are the worthy ones (Arahats) in the world, or who have entered the path of Arahatship. What if I were to approach this Bhikkhu and to ask him: "In whose name, friend, have you retired from the world? Who is your teacher? Whose doctrine do you profess?"'
Now the paribbajaka Sâriputta thought: 'This is not the time to ask this Bhikkhu; he has entered the interior yard of a house, walking for alms. What if I were to follow this Bhikkhu step by step, according to the course recognised by those who want something.'
And the venerable Assaji, having finished his alms-pilgrimage through Rajagaha, went back with the food he had received. Then the paribbajaka Sâriputta went to the place where the venerable Assaji was; having approached him, he exchanged greeting with the venerable Assaji; having exchanged with him greeting and complaisant words, he stationed himself at his side; standing at his side the paribbajaka Sâriputta said to the venerable Assaji: 'Your countenance, friend, is serene; your complexion is pure and bright. In whose name, friend, have you retired from the world? Who is your teacher? Whose doctrine do you profess?'
(Assaji replied): 'There is, friend, the great Samana Sakyaputta, an ascetic of the Sakya tribe; in His, the Blessed One's, name have I retired from the world; He, the Blessed One, is my teacher; and His, the Blessed One's, doctrine do I profess.'
'And what is the doctrine, Sir, which your teacher holds, and preaches to you?'
'I am only a young disciple, friend; I have but recently received the ordination; and I have newly adopted this doctrine and discipline. I cannot explain to you the doctrine in detail; but I will tell you in short what it means.'
Then the paribbajaka Sâriputta said to the venerable Assaji: 'Well, friend, tell me much or little as you like, but be sure to tell me the spirit (of the doctrine); I want but the spirit; why do you make so much of the letter?'
Then the venerable Assaji pronounced to the paribbajaka Sâriputta the following text of the Dhamma: 'Of all objects which proceed from a cause, the Tathâgata has explained the cause, and He has explained theîr cessation also; this is the doctrine of the 'great Samana.'
And the paribbajaka 'Sâriputta after having heard this text obtained the pure and spotless Eye of the Truth (that is, the following knowledge): 'Whatsoever is subject to the condition of origination is subject also to the condition of cessation.' (And he said): 'If this alone be the Doctrine (the Dhamma), now you have reached up to the state where all sorrow ceases (i.e. Nirvâna), (the state) which has remained unseen through many myriads of Kappas (world-ages) of the past.'
Then the paribbajaka Sâriputta went to the place where the paribbajaka Moggallâna was. And the paribbajaka Moggallâna saw the paribbajaka Sâriputta coming from afar; seeing him he said to the paribbajaka Sâriputta: 'Your countenance, friend, is serene; your complexion is pure and bright. Have you then really reached the immortal, friend?'
'Yes, friend, I have attained to the immortal.'
'And how, friend, have you done so?'
'I saw, friend, the Bhikkhu Assaji who went through Rajagaha for alms (&c., down to:); "But I will tell you in short what it means."
'"Tell me much or little as you like, but be sure to tell me the spirit (of the doctrine); I want but the spirit; why do you make so much of the letter?"
'Then, friend, the Bhikkhu Assaji pronounced the following Dhamma sentence: "Of all objects which proceed from a cause, the Tathâgata has explained the cause, and He has explained their cessation also; this is the doctrine of the great Samana."'
And the paribbajaka Moggallâna, after having heard (&c., as in § 5, down to the end).
Then the paribbajaka Moggallâna said to the paribbajaka Sâriputta: 'Let us go, friend, and join the Blessed One; that He, the Blessed One, may be our teacher.'
(Sâriputta replied): 'It is on our account, friend; that these two hundred and fifty paribbajakas live here (as followers of Sañgaya), and it is we whom they regard; let us first inform them also of our intention; then they may do what they think fit.'
Then Sâriputta and Moggallâna went to the place where those paribbajakas were; having approached them, they said to the paribbajakas: 'Friends, we are going to join the Blessed One; that He, the Blessed One, may be our teacher.'
(The paribbajakas replied): 'It is on your account, Sirs, that we live here, and it is you whom we regard; if you, Sirs, are about to place yourselves under the spiritual direction of the great Samana, we all will place ourselves also under the spiritual direction of the great Samana.'
Then Sâriputta and Moggallâna went to the place where the paribbajaka Sañjaya was; having approached him, they said to the paribbajaka Sañjaya: 'Friend, we are going to join the Blessed One; that He, the Blessed One, may be our teacher.'
(Sañgaya replied): 'Nay, friends, do not go; let us all three share in the leadership of this body (of disciples).'
And a second time Sâriputta and Moggallâna said, &c. And a third time Sâriputta and Moggallâna said, &c. (And a third time he replied): 'Nay, friends, do not go; let us all three share in the leadership of this body (of disciples).'
But Sâriputta and Moggallâna took with them those two hundred and fifty paribbajakas and went to the Veluvana. But the paribbajaka Sañjaya began, on the spot, to vomit hot blood from his mouth.
And the Blessed One saw them, Sâriputta and Moggallâna, coming from afar; on seeing them he thus addressed the Bhikkhus: 'There, O Bhikkhus, two companions arrive, Kolita and Upatissa; these will be a pair of (true) pupils, a most distinguished, auspicious pair.
When (Sâriputta and Moggallâna), who had reached emancipation in the perfect destruction of the substrata (of existence), which is a profound subject accessible only to knowledge, came to the Veluvana, the Teacher, who saw them, foretold about them: 'These two companions who are now coming--Kolita and Upatissa--these will be a pair of (true) pupils, a most distinguished, auspicious pair.'
Then Sâriputta and Moggallâna went to the place where the Blessed One was; having approached him, they prostrated thernselves, inclining their heads to the feet of the Blessed One, and said to the Blessed One: 'Lord, let us receive the pabbajja and upasampadâ ordinations from the Blessed One.'
'Come, O Bhikkhus,' said the Blessed One, 'well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering.' Thus these venerable persons received the upasampadâ ordination.
At that time many distinguished young Magadha
Some Bhikkhus heard those people that were annoyed, murmured, and had hecome angry; these Bhikkhus told this thing to the Blessed One. (He replied): 'This noise, O Bhikkhus, will not last long; it will last only seven days; after seven days it will he over. And if they revile you, O Bhikkhus, in this stanza: "The great Samana has come, &c.," you should reply to the revilers in the following stanza: "It is by means of the true doctrine that the great heroes, the Tathâgatas, lead men. Who will murmur at the wise, who lead men by the power of the Truth?"
At that time the people, when seeing the Bhikkhus, reviled them in the following stanza: 'The great Samana has come, &c.' Then the Bhikkhus replied to the revilers in the following stanza: 'It is by means of the true doctrine, &c.'
Then the people understood: 'It is by truth, and not by wrong, that the Sakyaputtiya Samanas lead men;' and thus that noise lasted only seven days, and after seven days it was over.
***
Then the Blessed One, after having resided at Rajagaha as long as he thought fit, went forth to Kapilavatthu. Wandering from place to place he came to Kapilavatthu. There the Blessed One dwelt in the Sacca country, near Kapilavatthu, in the Nigrodhârâma (Banyan Grove).
And in the forenoon the Blessed One, having put on his under-robes, took his alms-bowl and with his kîvara on went to the residence of the Sacca Suddhodana (his father). Having gone there, he sat down on a seat laid out for him.
Then the princess, who was the mother of Râhula, said to young Râhula: 'This is your father, Râhula; go and ask him for your inheritance.'
Then young Râhula went to the place where the Blessed One was; having approached him, he stationed himself before the Blessed One (and said): 'Your shadow, Samana, is a place of bliss.'
Then the Blessed One rose from his seat and went away, and young Râhula followed the Blessed One from behind and said: 'Give me my inheritance, Samana; give me my inheritance, Samana.'
Then the Blessed One said to the venerable Sâriputta: 'Well, Sâriputta, confer the pabbajja ordination on young Râhula.' (Sâriputta replied): 'How shall I confer, Lord, the pabbajja ordination on young Râhula?'
In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: 'I prescribe, O Bhikkhus, the pabbajja ordination of novices by the threefold declaration of taking refuge.
'And you ought, O Bhikkhus, to confer the pabbajja ordination (on a novice) in this way: Let him first have his hair and beard cut off; let him put on yellow robes, adjust his upper robe so as to cover one shoulder, salute the feet of the Bhikkhus (with his head), and sit down squatting; then let him raise his joined hands and tell him to say: "I take my refuge in the Buddha, I take my refuge in the Dhamma, I take my refuge in the Samgha. And for the second time, &c. And for the third time, &c."
'I prescribe, O Bhikkhus, the pabbajja ordination of novices by this threefold declaration of taking refuge.'
Thus the venerable Sâriputta conferred the pabbajja ordination on young Râhula.
Then the Sacca Suddhodana went to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. Sitting near him the Sacca Suddhodana said to the Blessed One: 'Lord, I ask one boon of the Blessed One.' (The Buddha replied): 'The perfect Ones, Gotama, are above granting boons (before they know what they are).' (Suddhodana said): 'Lord, it is a proper and unobjectionable demand.' 'Speak, Gotama.'
'Lord, when the Blessed One gave up the world, it was a great pain to me; so it was when Nanda did the same; my pain was excessive when Râhula too did so. The love for a son, Lord, cuts into the skin; having cut into the skin, it cuts into the hide; having cut into the hide, it cuts into the flesh, . . . . the ligaments, . . . . the bones; having cut into the bones, it reaches the marrow and dwells in the marrow. Pray, Lord, let their reverences not confer the pabbajja ordination on a son without his father's and mother's permission.'
Then the Blessed One taught the Sacca Suddhodana (&c.).
'Let no son, O Bhikkhus, receive the pabbajja ordination without his father's and mother's permission. He who confers the pabbajja ordination (on a son without that permission), is guilty of a dukkata offence.'
The Rainy Season Retreat
Vinaya Pitaka, Mahavagga, Third Khandaka, translated by T. W. Rhys Davids and Hermann Oldenberg
At that time the Blessed One dwelt at Rajagaha, in the Veluvana, in the Kalandakanivâpa. At that time the retreat during the rainy season had not yet been instituted by the Blessed One for the Bhikkhus. Thus the Bhikkhus went on their travels alike during winter, summer, and the rainy season.
People were annoyed, murmured, and became angry, saying, 'How can the Sakyaputtiya Samanas go on their travels alike during winter, summer, and the rainy season? They crush the green herbs, they hurt vegetable life, they destroy the life of many small living things. Shall the ascetics who belong to Titthiya schools, whose doctrine is ill preached, retire during the rainy season and arrange places for themselves to live in? shall the birds make their nests on the summits of the trees, and retire during the rainy season, and arrange themselves places to live in; and yet the Sakyaputtiya Samanas go on their travels alike during winter, summer, and the rainy season, crushing the green herbs, hurting vegetable life, and destroying the life of many small things?'
Now some Bhikkhus heard those people that were annoyed, murmured, and had become angry. These Bhikkhus told this thing to the Blessed One. In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: 'I prescribe, O Bhikkhus, that you enter upon Vassa.'
Now the Bhikkhus thought: 'When are we to enter upon Vassa?'
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you enter upon Vassa in the rainy season.'
Then the Bhikkhus thought: 'How many periods are there for entering upon Vassa?'
They told this thing to the Blessed One.
'There are two periods, O Bhikkhus, for entering upon Vassa, the earlier and the later. The earlier time for entering (upon Vassa) is the day after the full moon of Âsâlha (June-July); the later, a month after the full moon of Âsâlha. These, O Bhikkhus, are the two periods for entering upon Vassa..'
Anathapindika gives the Jeta Grove to the Sangha (after the third annual retreat, age 38)
Vinaya-Pitaka, Cullavagga, Sixth Khandaka, translated by T. W. Rhys Davids and Hermann Oldenberg
Now at that time the householder Anâtha Pindika was the husband of the sister of the Rajagaha Setthi. And Anâtha Pindika the householder went to Rajagaha on some business or other. Now at that time the Samgha, with the Buddha at its head, had been bidden by the Setthi of Rajagaha for the morrow's meal. And the Setthi of Rajagaha gave command to his slaves and work-people, saying, 'So get up at early morn, my men, and cook congey, and cook rice, and prepare curries, and pre-pare delicacies!'
And it occurred to Anâtha Pindika the householder, 'Now formerly this householder was wont, when I arrived, to lay aside all other business, and exchange the greetings of courtesy with me; but now he appears excited, and is giving orders to his slaves and work-people. How can it be? Is he taking in marriage, or is he giving in marriage, or has he set a great sacrifice on foot, or has he invited the Mâgadhan Seniya Bimbisâra, together with his retinue, for tomorrow's meal?'
Now when the Setthi of Rajagaha had given commandment to his slaves and his work-people, he went up to the place where Anâtha Pindika the householder was, and exchanged with him the greetings of courtesy, and took his seat on one side. And when he was so seated, Anâtha Pindika the householder [told him the thoughts that had passed through his mind].
'I am neither taking nor giving in marriage, O householder' (was the reply), 'nor have I invited the Mâgadhan Seniya Bimbisâra to to-morrow's meal. But a great sacrifice I have set on foot, for the Samgha, with the Buddha at its head, has been invited for to-morrow's meal at my house.'
'Did you, O householder, say "the Buddha?"'
'Yes, it was "the Buddha" that I said.'
[And thrice the same question was put, and the same reply was given.]
'Hard is it, O householder, to meet even with the mere expression in the world--the news, that is, of "a Buddha, a Buddha." Would it be possible for us, at this very time, to go and visit that Blessed One, the Arahat, the very Buddha?'
'It is not now, O householder, the proper time to pay a visit to the Blessed One; but early on the morrow you shall go and visit him.'
Then Anâtha Pindika, pondering of the visit he was about to pay, lay down to sleep with his thoughts so bent upon the Buddha that thrice in the night he arose, thinking the daylight had appeared.
And Anâtha Pindika the householder went up to the gate leading to the Sîtavana, and celestial beings opened the gate. And as he emerged from the city, the light disappeared and a thick darkness arose, and fear and trembling and consternation sprang up within him, so that a longing came upon him to turn back again from that spot. But Sîvaka the Yakkha, himself the while invisible, caused a sound to be heard, saying:
'A hundred thousand virgins with their jewelled earrings on,--
'These are not worth, O householder, the sixteenth portion of one single stride.
'Go on, go on, O householder! Advance, and not retreat, shall profit thee.'
Then the darkness disappeared before Anâtha Pindika the householder, and a bright light arose, and the fear and trembling and consternation that had sprung upon within him were appeased.
[And a second and a third time the same thing happened, and the same words were heard, and with the same result.]
And Anâtha Pindika the householder arrived at the Sîtavana; and at that time the Blessed One, who had arisen at early dawn, was walking up and down (meditating) in the open air. And the Blessed One saw Anâtha Pindika the householder when he was coming from afar; and the Blessed One left the place where he had been, walking up and down, and sat himself down on the seat put out for him. And when he was so seated, he addressed Anâtha Pindika the householder, and said:
'Come hither, Sudatta!'
Then Anâtha Pindika, glad and happy at the thought that the Blessed One had addressed him by his name, went up to the place where the Blessed
One was, and bowed down before him, falling at his feet, and said:
'I trust my lord the Blessed One has slept in peace!'
Then the Blessed One discoursed to Anâtha Pindika the householder in due order; that is to say, he spake to him of giving, of righteousness, of heaven, of the danger, the vanity, and the defilement of lusts, and of the advantages of renunciation. And when the Blessed One saw that Anâtha Pindika the householder had become prepared, softened, unprejudiced, and upraised and believing in heart, then he proclaimed that which is the special doctrine of the Buddhas; that is to say, Suffering, its Origin, its Cessation, and the Path. And just as a clean cloth from which all stain has been washed away will readily take the dye, just even so did Anâtha Pindika the householder obtain, even while sitting there, the pure and spotless Eye of the Truth; (that is to say, the knowledge that) whatsoever has a beginning, in that is inherent also the necessity of dissolution. Thus did Anâtha Pindika the householder see, and master, and understand, and penetrate the Truth; and he overcame uncertainty, and dispelled all doubts, and gained full knowledge, becoming dependent upon no one else for his knowledge of the doctrine of the Teacher. And he addressed the Blessed One, and said:
'Most excellent, Lord (are the words of thy mouth), most excellent! Just as if a man were to set up that which is thrown down, or were to reveal that which is hidden away, or were to point out the right road to him who has gone astray, or were to bring a light into the darkness so that those who had eyes could see external forms just even so, Lord, has the Truth been made known to me, in many a figure, by the Blessed One. And I, even I, betake myself, Lord, to the Blessed One as my refuge, to the Truth, and to the Order. May the Blessed One accept me as a disciple, as one who, from this day forth as long as life endures. has taken his refuge in him. And may the Blessed One consent to accept at my hand the to-morrow's meal for himself and for his Order of Bhikkhus.'
Then the Blessed One, by silence, granted his consent. And when Anâtha Pindika the householder perceived that his request had been granted, he rose from his seat, and bowed down before the Blessed One, and keeping him on his right hand as he passed him, he departed thence.
Now the Setthi of Rajagaha heard that the Order of Bhikkhus which has the Buddha at its head had been invited by Anâtha Pindika the householder for the morrow's meal. And the Setthi of Rajagaha said to Anâtha Pindika the householder: 'They say, O householder, that you have invited the Bhikkhu-samgha, with the Buddha at its head, for the morrow's meal, and, you are but a stranger here. I will provide the means, O householder, for you to provide the Order of Bhikkhus, which has the Buddha at its head, with food.'
'It is not necessary, O householder; I have means sufficient for the purpose.'
[And the townsman of Rajagaha, and Seniya Bimbisâra the Râga of Magadha, made the same offer in the same words, and received the same reply.]
Then Anâtha Pindika the householder, when the night was far spent, made ready in the house of the Setthi of Rajagaha sweet food both hard and soft, and had the time announced to the Blessed One, saying, 'The time, Lord, has come; and the meal is ready.'
And the Blessed One, when he had dressed himself in the early morning, went duly bowled and robed to the house of the Setthi of Rajagaha, and sat down there on the seat spread out for him, together with the Order of Bhikkhus. And Anâtha Pindika the householder offered to the Order of Bhikkhus which had the Buddha at its head the sweet food both hard and soft, waiting upon them with his own hand. And when the Blessed One had finished his meal, and had cleansed his hands and his bowl, Anâtha Pindika took his seat on one side; and, so seated, he said to the Blessed One: 'May the Blessed One consent to spend the rainy season of Was at Sâvatthi, together with the Order of Bhikkhus.'
'The Tathâgatas, O householder, take pleasure in solitude.'
Then the Blessed One, after he had instructed and aroused and incited and gladdened Anâtha Pindika the householder with religious discourse, arose from his seat, and departed thence.
Now at that time Anâtha Pindika the householder had many friends and' large acquaintance, and his word was held of weight. When he had brought the business he had in hand at Rajagaha to its conclusion, he set out towards Sâvatthi; and on the way he gave orders to people, saying, 'Build dwellings, my good men, and make rest-houses ready, and prepare gifts. A Buddha has appeared in the world, and that Blessed One has been invited by me, and by this road will he come.' And those people [did all even as they were commanded].
And when Anâtha Pindika the householder had arrived at Sâvatthi, he examined all the region round about it, saying, 'Where now shall I fix the place for the Blessed One to stay in, not too far from the town and not too near, convenient for going and for coming, easily accessible for all who wish to visit him, by day not too crowded, by night not exposed to too much noise and alarm, protected from the wind, hidden from men, well fitted for a retired life?'
And Anâtha Pindika the householder saw that the garden of Geta the Kumâra had [all these advantages]. And when he saw that, he went to Geta the Kumâra, and said to him, 'Sir, let me have your garden to make an Ârâma on it.'
'It is not, Sir, for sale, even for (a sum so great that the pieces of money would be sufficient to cover it if they were) laid side by side.'
'I take, Sir, the garden at the price.'
Then they asked the lords of justice whether a bargain of sale had been made or not. And the lords decided thus: 'The Ârâma is taken, Sir, at the price which you fixed.'
And Anâtha Pindika the householder had gold brought down in carts, and covered the Getavana with (pieces) laid side by side.
Now the gold that he had brought down the first time did not suffice (after the rest of the garden was covered) to cover one small space close by the gateway. So Anâtha Pindika the householder told his servants to go back and fetch more gold, saying he would cover that piece also.
Then thought Geta the Kumâra, 'This can be no ordinary matter for which this householder is ready to lavish so much gold!' And he said to Anâtha Pindika the householder, 'It is enough, O householder. You need not have that space covered. Let me have that space, and it shall be my gift.'
Then Anâtha Pindika the householder thought, 'This Geta the Kumâra is a very distinguished and illustrious person. Great would be the efficacy of the adherence of so well known a man as he to this doctrine and discipline.' And he gave up that space to Geta the Kumâra. And Geta the Prince erected thereon a gateway, with a room over it.
And Anâtha Pindika the householder built dwelling-rooms, and retiring-rooms, and store-rooms (over the gateways), and service halls, and halls with fire-places in them, and storehouses (outside the Vihâra), and closets, and cloisters, and halls for exercise, and wells, and sheds for the well, and bath-rooms, and halls attached to the bath-rooms, and ponds, and open-roofed sheds.
Formation of the Women’s Order (after the fifth annual retreat, age 40)
Vinaya-Pitaka, Cullavagga, Tenth Khandaka, translated by T. W. Rhys Davids and Hermann Oldenberg
Now at that time the Blessed Buddha was staying among the Sâkyas in Kapilavatthu, in the Nigrodhârâma. And Mahâ-pajâpatî the Gotamî went to the place where the Blessed One was, and on arriving there, bowed down before the Blessed One, and remained standing on one side. And so standing she spake thus to the Blessed One:
'It would be well, Lord, if women should be allowed to renounce their homes and enter the homeless state under the doctrine and discipline proclaimed by the Tathâgata.'
'Enough, O Gotamî! Let it not please thee that women should be allowed to do so.'
[And a second and a third time did Mahâ-pajâpatî the Gotamî make the same request in the same words, and receive the same reply.]
Then Mahâ-pajâpatî the Gotamî sad and sorrowful for that the Blessed One would not permit women to enter the homeless state, bowed down before the Blessed One, and keeping him on her right hand as she passed him, departed thence weeping and in tears.
Now when the Blessed One had remained at Kapilavatthu as long as he thought fit, he set out on his journey towards Vesâlî; and traveling straight on he in due course arrived thereat. And there at Vesâlî the Blessed One stayed, in the Mahâvana, in the Kûtâgâra Hall.
And Mahâ-pagâpatî the Gotamî cut off her hair, and put on orange-coloured robes, and set out, with a number of women of the Sâkya clan, towards Vesâlî; and in due course she arrived at Vesâlî, at the Mahâvana, at the Kûtâgâra Hall. And Mahâ-pajâpatî the Gotamî, with swollen feet and covered with dust, sad and sorrowful, weeping and in tears, took her stand outside under the entrance porch.
And the venerable Ânanda saw her so standing there, and on seeing her so, he said to Mahâ-pajâpatî?: 'Why standest thou there, outside the porch, with swollen feet and covered with dust, sad and sorrowful, weeping and in tears?'
'Inasmuch, O Ânanda, as the Lord, the Blessed One, does not permit women to renounce their homes and enter the homeless state under the doctrine and discipline proclaimed by the Tathâgata.'
Then did the venerable Ânanda go up to the place where the Blessed One was, and bow down before the Blessed One, and take his seat on one side. And, so sitting, the venerable Ânanda said to the Blessed One:
'Behold, Lord, Mahâ-pajâpatî the Gotamî is standing outside under the entrance porch, with swollen feet and covered with dust, sad and sorrowful, weeping and in tears, inasmuch as the Blessed One does not permit women to renounce their homes and enter the homeless state under the doctrine and discipline proclaimed by the Blessed One. It were well, Lord, if women were to have permission granted to them to do as she desires.'
Enough, Ânanda! Let it not please thee that women should be allowed to do so.'
[And a second and a third time did Ânanda make the same request, in the same words, and receive the same reply.]
Then the venerable Ânanda thought: 'The Blessed One does not give his permission, let me now ask the Blessed One on another ground.' And the venerable Ânanda said to the Blessed One:
'Are women, Lord, capable -- when they have gone forth from the household life and entered the homeless state, under the doctrine and discipline proclaimed by the Blessed One--are they capable of realising the fruit of conversion, or of the second Path, or of the third Path, or of Arahatship?'
'They are capable, Ânanda.'
'If then, Lord, they are capable thereof, since Mahâ-pajâpatî the Gotamî has proved herself of great service to the Blessed One, when as aunt and nurse she nourished him and gave him milk, and on the death of his mother suckled the Blessed One at her own breast, it were well, Lord, that women should have permission to go forth from the household life and enter the homeless state, under the doctrine and discipline proclaimed by the Tathâgata.'
'If then, Ânanda, Mahâ-pajâpatî the Gotamî take upon herself the Eight Chief Rules let that be reckoned to her as her initiation.'
[They are these]: (1) 'A Bhikkhunî, even if of a hundred years standing, shall make salutation to, shall rise up in the presence of, shall bow down before, and shall perform all proper duties towards a Bhikkhu, if only just initiated. This is a rule to be revered and reverenced, honored and observed, and her life long never to be transgressed.
(2) 'A Bhikkhunî is not to spend the rainy season (of Was) in a district in which there is no Bhikkhu. This is a rule . . . . never to be transgressed.
(3) 'Every half month a Bhikkhunî is to await from the Bhikkhu-samgha two things, the asking as to (the date of) the Uposatha ceremony, and the (time when the Bhikkhu) will come to give the Exhortation. This is a rule . . . . never to be transgressed.
(4) 'After keeping the rainy season (of Vassa), the Bhikkhunî is to hold Pavâranâ (to enquire whether any fault can be laid to her charge) before both Samghas -- as well that of Bhikkhus as that of Bhikkhunîs--with respect to three matters, namely, what has been seen, and what has been heard, and what has been suspected. This is a rule . . . . never to be transgressed.
(5) 'A Bhikkhunî who has been guilty of a serious offence is to undergo the Mânatta discipline towards both the Samghas (Bhikkhus and Bhikkhunîs). This is a rule . . . . never to be transgressed.
(6) 'When a Bhikkhunî, as novice, has been trained for two years in the Six Rules, she is to ask leave for the upasampadâ initiation from both Samghas (as well that of Bhikkhus as that of Bhikkhunîs). This is a rule . . . . never to be transgressed.
(7) 'A Bhikkhunî is on no pretext to revile or abuse a Bhikkhu. This is a rule . . . . never to be transgressed.
(8) 'From henceforth official admonition by Bhikkhunîs of Bhikkhus is forbidden, whereas the official admonition of Bhikkhunîs by Bhikkhus is not forbidden. This is a rule . . . . never to be transgressed.
'If, Ânanda, Mahâ-pajâpatî the Gotamî take upon herself these Eight Chief Rules, let that be reckoned to her as her initiation.'
5. Then the venerable Ânanda, when he had learnt from the Blessed One these Eight Chief Rules, went to Mahâ-pajâpatî the Gotamî and [told her all that the Blessed One had said].
'Just, Ânanda, as a man or a woman, when young and of tender years, accustomed to adorn himself, would, when he had bathed his head, receive with both hands a garland of lotus flowers, or of jasmine flowers, or of atimuttaka flowers, and place it on the top of his head; even so do I, Ânanda, take upon me these Eight Chief Rules, never to be transgressed my life long.'
6. Then the venerable Ânanda returned to the Blessed One, and bowed down before him, and took his seat on one side. And, so sitting, the venerable Ânanda said to the Blessed One: 'Mahâ-pajâpatî the Gotamî, Lord, has taken upon herself the Eight Chief Rules, the aunt of the Blessed One, has received the upasampadâ initiation.'
If, Ânanda, women had not received permission to go out from the household life and enter the homeless state, under the doctrine and discipline proclaimed by the Tathâgata, then would the pure religion, Ânanda, have lasted long, the good law would have stood fast for a thousand years. But since, Ânanda, women have now received that permission, the pure religion, Ânanda, will not now last so long, the good law will now stand fast for only five hundred years. Just, Ânanda, as houses in which there are many women and but few men are easily violated by robber burglars; just so, Ânanda, under whatever doctrine and discipline women are allowed to go out from the household life into the homeless state, that religion will not last long. And just, Ânanda, as when the disease called mildew falls upon a field of rice in fine condition, that field of rice does not continue long; just so, Ânanda, under whatsoever doctrine and discipline women are allowed to go forth from the household life into the homeless state, that religion will not last long. And just, Ânanda, as when the disease called blight falls upon a field of sugar-cane in good condition, that field of sugar-cane does not continue long; just so, Ânanda, under whatsoever doctrine and discipline women are allowed to go forth from the household life into the homeless state, that religion does not last long. And just, Ânanda, as a man would in anticipation build an embankment to a great reservoir, beyond which the water should not overpass; just even so, Ânanda, have I in anticipation laid down these Eight Chief Rules for the Bhikkhunîs, their life long not to be overpassed.'
Establishing the Patimokkha precepts (during the twelfth annual retreat, age 47)
Vinayapitaka, Suttavibhanga, Parajika 1, Adapted from “The Book of the Discipline”, translated by I.B. Horner
At one time the Enlightened One, the Blessed One, was staying at Veranja near Naleru’s Nimba tree with a great company of five hundred monks… At that time Veranja was short of almsfood, which was difficult to obtain; it was suffering from famine, and food tickets were issued. Nor was it easy to keep oneself going by gathering leftover scraps or by favor. At that time some horse-dealers of Uttarapathaka arrived at the rains-residence of Veranja with five hundred horses. In the horse-rings they prepared measure after measure of steamed grain for the monks. The monks rising early and taking their bowls and robes, entered Veranja for almsfood. But being unable to obtain almsfood, they went into the horse-rings for almsfood. Having brought the measures of steamed grain back to the park, they pounded them and ate them. The Venerable Ananda, having crushed a measure of the steamed grain on a stone, took it to the Blessed One and the Blessed One ate it. Then the Blessed One heard the sound of the mortar. Now tathagatas (sometimes) ask knowing, and knowing (sometimes) do not ask; they ask, knowing the right time (to ask), and they ask, knowing the right time (when not to ask). Tathagatas ask about what belongs to the goal, not about what does not belong to the goal; the breaking of the bridge of the tathagatas is among what does not belong to the goal. The Enlightened Ones, the Blessed Ones, question the monks concerning two matters, either: “Shall we teach Dhamma?” or, “Shall we declare the course of training for the disciples?” Then the Blessed One addressed the Venerable Ananda, saying:
“What, Ananda, is this sound of a mortar?”
Then the Venerable Ananda told this matter to the Blessed One. “It is good, Ananda. Ananda, those who come in the future will disdain the boiled rice and the gruel won by you who are true men.”
Then the Venerable Maha-Moggallana came to the Blessed One, and having come up he greeted the Blessed One and sat down to one side. As he was sitting to one side, the Venerable Maha-Moggallana spoke thus to the Blessed One: “At present, Lord, Veranja is short of almsfood, which is difficult to obtain. It is suffering from a famine and food-tickets are being issued. Nor is it easy to keep oneself going by gathering leftover scraps or by favor. Lord, the undersurface of this great earth is fertile, even as a flawless honey-comb. Good it would be, Lord, if I were to invert the earth, so that the monks might enjoy the nutritive essence of the water-plants.”
“But what will you do with those creatures, Moggallana, who are supported by the earth?”
“Lord, I will make one of my hands broad, like the great earth, and I will make those creatures who are supported by the earth pass over it Then with the other hand I will invert the earth.”
“Take care Moggallana, please do not invert the earth, or beings may meet with derangement.”
“It would be good, Lord, if the whole order of monks would go to (the mythical region of) Uttarakuru for alms.”
“Take care, Moggallana, let not the going of the whole order of monks to Uttarakuru for alms seem good to you.”
***
Now while the Venerable Sariputta had gone into seclusion for meditation, this thought arose in his mind: “Of which Enlightened Ones, of which Blessed Ones, did the holy life (brahmacariya) not last long? Of which Enlightened Ones, of which Blessed Ones did the holy life last long?” Then the Venerable Sariputta, rising up at evening time from his meditation, came up to the Blessed One and having come up he greeted the Blessed One and sat down to one side. As he was sitting to one side, the Venerable Sariputta spoke thus to the Blessed One: “Now, Lord, as I was in seclusion for meditation, this thought arose in my mind: “Of which Enlightened Ones...did the holy life last long?”
“Sariputta, while Vipassin was a Blessed One, while Sikhin was a Blessed One, and while Vessabhu was a Blessed One the holy life did not last long. Sariputta, while Kakusandha was a Blessed One, while Konagamana was a Blessed One, and while Kassapa was a Blessed One the holy life lasted long.”
“And what, Lord, is the cause, what is the reason why when Vipassin was a Blessed One, when Sikhin was a Blessed One, and when Vessabhu was a Blessed One the holy life did not last long?”
“Sariputta, the Blessed One Vipassin, the Blessed One Sikhin, and the Blessed One Vessabhu were idle in preaching Dhamma in detail to the disciples; they had little of the Suttas (scriptures and vinaya), Geyyas (scriptures with verses), Veyyakaranas (abhidhamma), Gathas (verses), Udanas (inspired utterances), Itivuttakas (sayings), Jatakas (past life stories), Abbhutadhammas (wonderful event stories), Vedallas (miscellaneous teachings); the course of training for the disciples was not made known, the Patimokkha was not established. After the disappearance of these Enlightened Ones, these Blessed Ones, after the disappearance of the disciples enlightened under those Enlightened Ones, those last disciples of various names, of various clans, of various castes, who had gone forth from various families, caused this holy life to rapidly disappear. It is as if, Sariputta, various flowers, loose on a tray, not tied together by a thread, are scattered about, whirled about, and destroyed by the wind. What is the cause? Inasmuch as they are not held together by a thread, even so, Sariputta, at the disappearance of these Enlightened Ones, these Blessed Ones, at the disappearance of the disciples enlightened under these Enlightened Ones, those last disciples of various names, of various clans, of various castes, who had gone forth from various families, caused this holy life to rapidly disappear. But these Blessed Ones were untiring in exhorting the disciples, for they read their minds with their own.
Formerly, Sariputta, the Blessed One Vessabhu, perfected, fully Enlightened One, in a certain awe-inspiring jungle-thicket exhorted and admonished a congregation of a thousand monks, reading their minds with his own, and saying: Apply the mind thus, do not apply the mind thus; pay attention thus, do not pay attention thus; forsake this; having attained this, abide in it. Then, Sariputta, when these thousand monks had been exhorted and admonished by Vessabhu, the Blessed One, perfected, fully Enlightened One, their minds were freed from outflows without grasping. Moreover, Sariputta, whoever not devoid of passion, is in terror of the awe-inspiring jungle-thicket, and enters the jungle- thicket, as a rule his hair stands on end. This, Sariputta, is the cause, this is the reason why, when Vipassin was a Blessed One, when Sikhin was a Blessed One, and when Vessabhu was a Blessed One, the holy life did not last long.”
“But what, Lord, is the cause, what is the reason why when Kakusandha was a Blessed One, when Kongamana was a Blessed One, and when Kassapa was a Blessed One the holy life lasted long?”
“Sariputta, the Blessed One Kakusandha, the Blessed One Konagamana, and the Blessed One Kassapa were diligent in preaching Dhamma in detail to the disciples; they had much of the Suttas, Geyyas, Veyyakaranas, Gathas, Udanas, Itivuttakas, Jatakas, Abbhutadhammas, Vedallas; the course of training for the disciples was made known, the Patimokkha was established. After the disappearance of these Enlightened Ones, these Blessed Ones, at the disappearance of the disciples who were enlightened under these Enlightened Ones, those last disciples of various names, of various clans, of various castes, who had gone forth from various families, established the holy life for a very long time. It is as if, Sariputta, various flowers, loose on a tray, well tied together by a thread, are not scattered about, whirled about, or destroyed by the wind. What is the reason for this? They are well tied together by the thread. Even so, Sariputta, at the disappearance of these Enlightened Ones, these Blessed Ones, at the disappearance of the disciples who were enlightened under these Enlightened Ones, those last disciples of various names, of various clans, of various castes, who had gone forth from various families, established the holy life for a very long time. This, Sariputta, is the cause, this is the reason why when Kakusandha was a Blessed One, when Konagamana was a Blessed One, and when Kassapa was a Blessed One, the holy life lasted long.”
Then the Venerable Sariputta, having risen from his seat, having arranged his outer robe over one shoulder, held out his joined palms in salutation to the Blessed One and said to the Blessed One:
“It is the right time, Lord, it is the right time Sugata (well-farer), for the Blessed One to make known the course of training for the disciples and to establish the Patimokkha, so that this holy life may persist and last long.”
“Wait, Sariputta, wait, Sariputta. The Tathagata will know the right time for that. The teacher does not make known, Sariputta, the course of training for disciples, or establish the Patimokkha until some conditions causing the outlflows appear here in the Sangha. And as soon, Sariputta, as some conditions causing the outflows appear here in the Sangha, then the teacher makes known the course of training for disciples, he establishes the Patimokkha in order to ward off those conditions causing the outflows. Some conditions, Sariputta, causing the outflows do not appear here in the Sangha until the Sangha has attained long standing. And as soon, Sariputta, as the Sangha has attained long standing, then some conditions causing the outflows appear here in the Sangha. Hence the teacher makes known the course of training for disciples, he appoints the Patimokkha in order to ward off those conditions causing the outflows. Some conditions, Sariputta, causing the outflows do not appear here in the Sangha until the Sangha has attained full development. And as soon, Sariputta, as the Sangha has attained full development, then some conditions causing the outflows appear here in the Sangha. Hence the teacher makes known the course of training for the disciples, he establishes the Patimokkha in order to ward off those conditions causing the outflows. Some conditions, Sariputta, causing the outflows do not appear here in the Sangha until the Sangha has attained the chief greatness of gain (wealth). And as soon, Sariputta, as the Sangha has attained the chief greatness of gain, then some conditions causing the outflows appear here in the Sangha. Hence the teacher makes known the course of training for disciples, he establishes the Patimokkha in order to ward off those conditions causing the outflows. Some conditions, Sariputta, causing the outflows do not appear here in the Sangha until the Sangha has attained great learning. And as soon, Sariputta, as the Sangha has attained great learning, then some conditions causing the outflows appear here in the Sangha. Hence the teacher makes known the course of training for disciples, and establishes the Patimokkha in order to ward off those conditions causing the outflows. Sariputta, the Sangha of monks is devoid of immorality, devoid of danger, stainless, purified, based on the essential. Sariputta, the most backward of these five hundred monks is one who has entered the stream, not liable to be reborn in any state of woe, assured, bound for enlightenment. (Majjhima Nikaya 65: five conditions providing foothold for the outflows: when the Sangha has become large, possesses great material gains, possesses great status, possesses a large body of learning, and is long-standing)
***
Then the Blessed One, having remained at Veranja for as long as he found suitable, returning by Soreyya, Sankassa, and Kannakujja, came to Payagapatitthana (modern Allahabad), and having come to Payapatitthana and crossing the river Ganges, he went down to Varanasi. And the Blessed One having remained at Varanasi
Now at that time not far from Vesali was a village called Kalandaka. The son of a Kalandaka, the great merchant there, was named Sudinna, the Kalandaka... Sudinna the Kalandaka received the pabbajja ordination in the presence of the Blessed One, and he received the upasampada ordination. And not long afterwards the Venerable Sudinna went about with these qualities: he was a dweller in the jungle, a beggar for alms, one who wore rags taken from the dust-heap, one who went on continuous alms-begging from house to house; and he dwelt depending on a certain village of the Vajjians.
At that time the Vajjians were short of almsfood, which was difficult to obtain; they were suffering from a famine, and food-tickets were issued. Nor was it easy to keep oneself going by gathering leftover scraps or by favor. Now the Venerable Sudinna thought to himself: “At present the Vajjians are short of almsfood, which is difficult to obtain; they are suffering from a famine, and food tickets are being issued. It is not easy to keep oneself going by gathering leftover scraps or by favor. But in Vesali my relations are rich, with great resources and possessions, having immense (supplies of) gold and silver, immense means, and immense resources in corn. What if I should dwell supported by my family? Relations will give gifts for my support, they will do meritorious actions, and the monks will profit and I will not go short on almsfood.”
The mother and the father of the Venerable Sudinna waited on him and satisfied him with abundant food, both hard and soft. Then when the Venerable Sudinna had eaten and had finished his meal his mother said to him: “This family, dear Sudinna, is rich, of great resources and possessions, having immense (supplies of) gold and silver, immense means, and immense resources in corn. It is possible, dear Sudinna, while leading the low life of a layman, both to enjoy riches and to do meritorious actions. Come, dear Sudinna, enjoy riches while leading the low life of a layman and do meritorious actions.”
“Mother, I am not able to do so, I cannot. Delighted, I lead the good life.”
A second time and a third time the mother of the Venerable Sudinna spoke to him thus: “This family, dear Sudinna, is rich, of great resources and possessions, having immense (supplies of) gold and silver, immense means, and immense resources in corn. For this reason, dear Sudinna, beget offspring; do not let the Licchavis take over our heirless property.”
“It is possible for me to do this, mother,” he said.
“Where, dear Sudinna, are you staying at present?” she said.
“In the Great Woods, mother,” he said. Then the Venerable Sudinna, rising up from his seat, departed. Then the mother of the Venerable Sudinna together with his former wife went up to the Venerable Sudinna in the Great Woods, and having come up she spoke thus to him: “This family, dear Sudinna, is rich, of great resources and possessions, having immense (supplies of) gold and silver, immense means, and immense resources in corn. For this reason, dear Sudinna, beget offspring; do not let the Licchavis take over our heirless property.”
“It is possible for me to do this, mother,” he said, and taking his former wife by the arm and plunging into the Great Woods, and seeing no danger, since the course of training had not been made known, three times he induced his former wife to indulge in sexual intercourse with him. As a result she conceived. The earth-devas made this sound heard:
“Good sirs, the company of monks is without immorality, it is not beset by danger, but immorality is evoked by Sudinna, the Kalandaka.”… Thus in this very moment, in this very second, the sound went forth as far as the Brahma-world. Then the womb of the Venerable Sudinna’s former wife came to maturity, and she gave birth to a son. Now the friends of the Venerable Sudinna called this boy Bijaka; they called the former wife of the Venerable Sudinna, Bijaka’s mother; they called the Venerable Sudinna, Bijaka’s father. At (some) later time, both (Bijaka and his mother) having gone forth from home into homelessness, realised arahantship.
***
Then the Venerable Sudinna was remorseful and conscience-stricken, and said: “It is surely not a gain for me, I have surely ill-gained, I have surely not well-gained, that having gone forth under this Dhamma and Discipline which are well preached, I was not able for all my life to lead the holy life (brahmacariya), complete and purified.” And because of his remorse and bad conscience, he became haggard, wretched, of a bad color, yellowish, the veins showing all over his body, melancholy, of sluggish mind, miserable, depressed, repentant, weighed down with grief. Then the monks who were the friends of the Venerable Sudinna…having rebuked the Venerable Sudinna in various ways, told this matter to the Blessed One. And the Blessed One for this reason, in this connection, having had the company of monks convened, questioned the Venerable Sudinna, saying:
“Is it true, as is said, Sudinna, that you indulged in sexual intercourse with your former wife?”
“It is true, Lord,” he said.
The Enlightened One, the Blessed One, rebuked him, saying, “It is not fit, foolish man, it is not becoming, it is not proper, it is unworthy of a samana (effortful one), it is not suitable, it ought not to be done. How is it that you, foolish man, having gone forth under this Dhamma and Discipline which are well taught, are not able for your lifetime to lead the holy life which is complete and wholly purified? How can you, foolish man, while Dhamma is taught by me in various ways for the sake of passionlessness, strive after passion? How can you, foolish man, while Dhamma is taught by me for the sake of being without fetters, strive after being bound? How can you, foolish man, while Dhamma is taught by me for the sake of being without grasping, strive after grasping? Is not, foolish man, Dhamma taught by me in many ways for the waning of passion, is not Dhamma taught for the subduing of conceit, for the restraint of desire, for the abandonment of clinging, for the severing of the round of becomings, for the destruction of craving, for passionlessness, for stopping, for unbinding? Has not, foolish man, the abandonment of sense pleasures been declared in many ways by me, full understanding of sense perceptions been declared, restraint in clinging to sense pleasures been declared, elimination of sensual thoughts been declared, allaying of the fever of sense pleasures been declared? It would be better for you, foolish man, that your male organ should enter the mouth of a terrible and poisonous snake, than that it should enter a woman. It would be better for you, foolish man, that your male organ should enter a charcoal pit, burning, ablaze, afire, than that it should enter a woman. What is the cause of this? For that reason, foolish man, you would go to death, or to suffering like death, but not on that account would you pass at the breaking up of the body after death, to waste, a bad destination, the abyss, hell. But for this reason, foolish man, at the breaking up of the body after death, you would pass to waste, a bad destination, the abyss, hell. Thus for this very deed, foolish man, you will enter upon what is not true Dhamma, upon village dhamma, upon a low dhamma, upon wickedness, upon secrecy, upon that which is obtained in couples. Foolish man, you are the first-doer of many wrong things. It is not, foolish man, for the benefit of unbelievers, not for the increase in the number of believers, but, foolish man, it is to the detriment of both unbelievers and believers, and it causes wavering in some believers.”
Then the Blessed One, having rebuked the Venerable Sudinna in various ways, and having spoken in dispraise of his difficulty in supporting and maintaining himself, of his arrogance, of his lack of contentment, of his clinging, and of his indolence; and having spoken in various ways of the ease of supporting and maintaining oneself, of desiring little, of contentment, of abandoning unwholesomeness, of being scrupulous, of what is gracious, of decreasing defilements, and of the putting forth of energy, and having given a suitable and befitting talk on Dhamma to the monks, he addressed the monks, saying:
“On account of this (offense), monks, I will make known the course of training for monks, founded on ten reasons: for the excellence of the Sangha, for the comfort (peace) of the Sangha, for the restraint of the shameless, for the ease of well-behaved monks, for the restraint of the outflows here and now, for the prevention of the outflows in the next life, for the benefit of non-believers, for the increase in the number of believers, for establishing the true Dhamma, and for fostering discipline. Thus, monks, this course of training should be set forth:
Whatever monk should indulge in sexual intercourse is one who is defeated (parajika); he is no longer in communion (with the Sangha).”
And thus this course of training was set forth by the Blessed One.
First Recitation of the Patimokkha Precepts
Vinaya-Pitaka, Mahavagga, Second Khandaka, translated by T. W. Rhys Davids and Hermann Oldenberg
At that time the blessed Buddha dwelt near Rajagaha, on the Gijjhakûta mountain ('the Vulture's Peak'). At that time the Paribbajakas belonging to Titthiya schools assembled on the fourteenth, fifteenth, and eighth day of each half month and recited their Dhamma. The people went to them in order to hear the Dhamma. They were filled with favour towards, and were filled with faith in, the Paribbajakas belonging to Titthiya schools; the Paribbajakas belonging to Titthiya schools gained adherents.
Now when the Mâgadha king Seniya Bimbisâra was alone, and had retired into solitude, the following consideration presented itself to his mind: 'The Paribbajakas belonging to Titthiya schools assemble now on the fourteenth, fifteenth, and eighth day of each half month and recite their Dhamma. The people go to them in order to hear the Dhamma. They are filled with favour towards, and are filled with faith in, the Paribbajakas who belong to Titthiya schools; the Paribbajakas who belong to Titthiya schools gain adherents. What if the reverend ones (the Buddhist Bhikkhus) were to assemble also on the fourteenth, fifteenth, and eighth clay of each half month.'
Then the Mâgadha king Seniya Bimbisâra went to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat clown near him. Sitting near him the Mâgadha king Seniya Bimbisâra said to the Blessed One: 'Lord, when I was alone and had retired into solitude, the following consideration presented itself to my mind: "The Paribbajakas, &c.; what if the reverend ones were to assemble also on the fourteenth, fifteenth, and eighth clay of each half month." Well, Lord, let the reverend ones assemble also on the fourteenth, fifteenth, and eighth clay of each half month.'
Then the Blessed One taught, incited, animated, and gladdened the Mâgadha king Seniya Bimbisâra by religious discourse; and the Mâgadha king Seniya Bimbisâra, having been taught and gladdened by the Blessed One by religious discourse, rose from his seat, respectfully saluted the Blessed One, passed round him with his right side towards him, and went away.
In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: 'I prescribe, O Bhikkhus, that you assemble on the fourteenth, fifteenth, and eighth clay of each month.'
At that time the Bhikkhus, considering that the Blessed One had ordered them to assemble on the fourteenth &c. day of each half month, assembled on the fourteenth &c. day of each half month and sat there silent. The people went to them in order to hear the Dhamma. They were annoyed, murmured, and became angry: 'How can the Sakyaputtiya Samanas, when they have assembled on the fourteenth &c. day of each half month, sit there silent, like the dumb, or like hogs? Ought they not to recite the Dhamma, when they have assembled?' Some Bhikkhus heard those people that were annoyed, murmured, and had become angry; these Bhikkhus told this thing to the Blessed One. In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: 'I prescribe, O Bhikkhus, that you recite the Dhamma, when you have assembled on the fourteenth &c. day of each half month.'
Now when the Blessed One was alone and had retired into solitude, the following consideration presented itself to his mind: 'What if I were to prescribe that the Bhikkhus recite as the Pâtimokkha the precepts which I have promulgated to them; this will be their Uposatha service (service of the fast-day).'
And the Blessed One, having left the solitude in the evening, in consequence of that and on this occasion, after having delivered a religious discourse, thus addressed the Bhikkhus: 'When I was alone, O Bhikkhus, and had retired into solitude, the following consideration, &c., this will be their Uposatha service. I prescribe you, O Bhikkhus, to recite the Pâtimokkha.
'And you ought, O Bhikkhus, to recite it in this way: Let a learned, competent Bhikkhu proclaim the foilowing ñatti before the Samgha: "Let the Samgha, reverend Sirs, hear me. To-day it is Uposatha, the fifteenth (of the half month). If the Samgha is ready, let the Samgha hold the Uposatha service and recite the Pâtimokkha. What ought to be first done by the Samgha? Proclaim the pârisuddhi, Sirs. I will recite the Pâtimokkha."
'"He who has committed an offence, may confess it; if there is no offence, you should remain silent; from your being silent I shall understand that the reverend brethen are pure (from offences). As a single person that has been asked a question, answers it, the same is the matter if before an assembly like this a question has been solemnly proclaimed three times: if a Bhikkhu, after a threefold proclamation, does not confess an existing offence which he remembers, he commits an intentional falsehood. Now, reverend brethren, an intentional falsehood has been declared an impediment1 by the Blessed One. Therefore, by a Bhikkhu who has committed (an offence), and remembers it, and desires to become pure, an existing offence should be confessed; for if it has been confessed, it is treated duly."'
'Pâtimokkham:' it is the beginning, it is the face (mukham), it is the principal (pamukham) of good qualities; therefore it is called 'pâtimokkham.'
'Âyasmanto:' this word 'âyasmanto ' is an expression of friendliness, an expression of respect, an appellation that infers respectfulness and reverence.
'Uddisissâmi:' I will pronounce, I will show, I will proclaim, I will establish, I will unveil, I will distinguish, I will make evident, I will declare.
'Tam' (it): this refers to the Pâtimokkha.
'Sabbe va santâ' (all of us): as many as are present in that assembly, aged, young, and middle-aged (Bhikkhus), are denoted by, sabbe va santâ.'
'Sâdhukam sunoma' (we hear it well): admitting its authority, fixing our minds on it, we repeat the whole of it in our thoughts.
'Manasikaroma' (we fix our minds on it): we listen to it with concentrated, not perplexed, not confused thoughts.
'Yassa siyâ âpatti' (he who has committed an offence): he who, whether an aged or young or middle-aged Bhikkhu, has committed some offence belonging to the five classes of ofiences or to the seven classes of offences.
'So âvikareyya:' he may show it, unveil it, make it evident, declare it before the Samgha (the full chapter of Bhikkhus), or before a small number, or before one person.
'Asanti âpatti' (a non-existing offence): an offence which has not been committed, or which has been committed and atoned for.
'Tunhi bhavitabbam' (he ought to remain silent): he ought to accept (the recitation of the Pâtimokkha without any answer), he ought not to utter anything.
'Parisuddhâ 'ti vedissâmi' (I shall understand that they are pure): I shall infer, I shall know.
'Yathâ kho pana pakkekaputthassa veyyâkaranam hoti' (as a single person that has been asked a question answers it): as a single person that has been asked a question by another one, would answer it, thus (those who are present) in that assembly ought to understand: 'He asks me.' 'Evarûpâ parisâ' (an assembly like this): this refers to the assembly of Bhikkhus.
'Yâvatatiyam anussâvitam hoti' (it has been solemnly proclaimed three times): it has been solemnly proclaimed once, and the second time, and the third time.
'Saramâno' (remembering it): knowing it, being conscious of it.
'Santî âpatti' (an existing offence): an offence which has been committed, or which has been committed and not been atoned for.
'Nâvikareyya:' he does not show it, he does not unveil it, he does not make it evident, he does not declare it before the Samgha, or before a small chapter, or before one person.
'Sampagânamusâvâd' assa hoti' (he commits an intentional falsehood): what is intentional falsehood? It is a sin.
'Antarâyiko dhammo vutto bhagavatâ' (it has been declared an impediment by the Blessed One): an impediment to what? An impediment to the attainment of the first jhâna, an impediment to the attainment of tbe second . . . third . . . fourth jhâna, an impediment to the attainment of the jhânas, vimokkhas, samâdhis (states of self-concentration), samâpattis (the eight attainments of the four jhânas and four of the eight vimokkhas), the states of renunciation, of escape (from the world), of seclusion, of (all) good qualities.
'Tasmâ:' for that reason.
'Saramânena' (by him who remembers it): by him who knows it and is conscious of it.
'Visuddhâpekkhena' (by him who desires to become pure): by him who wishes to atone for it and to make himself pure of it.
'Âvikâtabbâ' (it is to be confessed): it is to be confessed before the Samgha, or before a small chapter, or before one person.'
'Âvikatâ hi 'ssa phâsu hoti' (for if it has been confessed, it is treated duly): duly for what purpose? In the due way for the attainment of the first jhâna (and so on, down to:) of (all) good qualities.
Devadatta tries to kill the Buddha and take over the Sangha (after the thirty-seventh annual retreat, age 72)
Vinaya-Pitaka, Cullavagga, Seventh Khandaka, translated by T. W. Rhys Davids and Hermann Oldenberg
Now when the Blessed One had stayed at Anupiyâ as long as he thought fit, he set out on his journey towards Kosambî. And journeying straight on he arrived in due course at Kosambî, and there, at Kosambî, he stayed at the Ghosita Ârâma. Now the following thought occurred to Devadatta when he had retired into solitude, and was plunged in meditation: 'Whom now can I so gain over that, he being well pleased with me, much gain and honor may result to me? And it occurred to him, 'Now this prince Ajâtasattu is young, and has a lucky future before him. Let me then gain him over; and he being well pleased with me, much gain and honor will result.'
Then Devadatta folded up his sleeping-mat, and set out, fully bowled and robed, for Rajagaha; and in due course he arrived at Rajagaha. Then he laid aside his own form, and took upon himself the form of a child clad in a girdle of snakes, and appeared on the lap of prince Ajatasattu. Then was prince Ajatasattu terrified, and startled, and anxious, and alarmed.
And Devadatta said to prince Ajatasattu, 'Are you afraid of me, O prince?'
'Yes, I am. Who are you?'
'I am Devadatta.'
'If you, Sir, are really the worthy Devadatta, be good enough to appear in your own shape.'
Then Devadatta, laying aside the form of the child, appeared there before prince Ajatasattu with his inner and outer robes on, and with his bowl in his hand. And prince Ajatasattu was well pleased with Devadatta by reason of this marvel of Iddhi, and morning and evening he used to go in five hundred chariots to wait upon him, and food was brought and laid before him in five hundred dishes.
Then there arose in Devadatta's mind, possessed and vanquished by gain and hospitality and fame, some such thought as this: 'It is I who ought to lead the Bhikkhu-samgha.' And as the idea rose up within him, (that moment) was Devadatta deprived of that his power of Iddhi.
Now at that time a Koliyan, by name Kakudha, who had been (as Bhikkhu) the attendant on Moggallâna, had just died, and had appeared again in a certain spiritual body, possessed of a personality as large as two or three of the common rice-fields of a Mâgadha village, and yet so constituted that he was not in the way either of himself or of others. And this celestial being, Kakudha, went to the venerable Moggallâna, and bowed down before him, and took his stand on one side. And so standing, he told the venerable Moggallâna [of the thought that had arisen in Devadatta's mind, and of the result thereof]. And when he had told him, he bowed down before the venerable Moggallâna, and keeping him on his right side as he passed him, he vanished away.
And the venerable Moggallâna went to the place where the Blessed One was, and told him [the whole matter].
'What then, Moggallâna, have you so penetrated the mind of that celestial being Kakudha, that you know that whatsoever he speaks, that will be accordingly, and not otherwise?'
'I have, Lord.'
'Keep that saying, Moggallâna, secret; keep that saying secret. Even now that foolish man will himself make himself known.
'In the first place, Moggallâna, there is one kind of teacher whose conduct not being pure, he yet gives out that he is a person of pure conduct, one whose conduct is pure, and innocent, and without stain. His disciples know that that is so, but they think, "If we announce the fact to the laity, he will not like it. And how can we conduct ourselves towards him in a way that is displeasing to him? And besides he is honored with gifts of the requisite clothing, food, lodging, and medicine for the sick. He will sooner or later become known by that which he himself will do." Such a teacher, Moggallâna, do his disciples protect in respect of his own conduct. And being as he is, he expects to be protected by his disciples in respect of his own conduct.
'Again, Moggallâna,' &c. [as before, putting successively 'mode of livelihood,' 'preaching of the Dhamma,' 'system of exposition,' &c., 'insight arising from knowledge,' 'for 'conduct']. 'These, Moggallâna, are the five kinds of teachers now existing in the world. But I being pure in conduct, mode of livelihood, preaching of the Dhamma, system of exposition, and insight arising from knowledge, give out that I am so, that I am pure, innocent, and without stain in all these things. And neither do my disciples protect me in respect of my own conduct, nor do I expect them to do so.'
Now when the Blessed One had remained at Kosambî as long as he thought fit, he set out on his journey towards Rajagaha. And journeying straight on, he arrived in due course at Rajagaha; and there, at Rajagaha, he stayed at the Veluvana in the Kalandaka Nivâpa.
And a number of Bhikkhus went to the Blessed One, and bowed down before him, and took their seats on one side., And when so seated, they said to the Blessed One: 'Prince Ajatasattu is in the habit of going morning and evening with five hundred carts to wait upon Devadatta, and food is brought and laid before him in five hundred dishes.'
'Envy not, O Bhikkhus, the gain and hospitality and fame of Devadatta. So long, O Bhikkhus, as Ajatasattu [so waits upon him and gives him alms] so long may we expect Devadatta not to prosper, but to decline in virtuous qualities. Just, O Bhikkhus, as if you were to burst a gall (bladder) before the nose of a fierce dog, the dog would thereby become so much the fiercer, just so long, O Bhikkhus (&c., as before). To his own hurt, O Bhikkhus, has this gain, hospitality, and fame come to Devadatta, to his own destruction. Just, O Bhikkhus, as a plantain, or a bamboo, or a reed gives fruit to its own hurt and its own destruction, just so to his own hurt (&c., as before). Just as a young she-mule conceives to her own hurt and her own destruction, just so, O Bhikkhus, to his own hurt has this gain, &c., come to Devadatta.
'Its fruit destroys the plantain-tree; its fruit the bamboo and the reed.
'Honor destroys the evil man, just as its foal destroys the young she-mule.'
Now at that time the Blessed One was seated preaching the Dhamma, and surrounded by a great multitude, including the king and his retinue. And Devadatta rose from his seat, and arranging his upper robe over one shoulder, stretched out his joined hands to the Blessed One, and said to the Blessed One:
'The Blessed One, Lord, is now grown aged, he is old and stricken in years, he has accomplished a long journey, and his term of life is nearly run. Let the Blessed One now dwell at ease in the enjoyment of happiness reached even in this world. Let the Blessed One give up the Bhikkhu-samgha to me, I will be its leader.'
'Thou hast said enough, Devadatta. Desire not to be the leader of the Bhikkhu-samgha.'
[And a second time Devadatta made the same request, and received the same reply. And a third time Devadatta made the same request.]
'I would not give over the Bhikkhu-samgha, Devadatta, even to Sâriputta and Moggallâna. How much less, then, to so vile and evil-living a person as you.'
Then Devadatta thought: 'Before the king and his retinue the Blessed One denies me, calling me "evil-living," and exalts Sâriputta and Moggallâna.' And, angry and displeased, he bowed down before the Blessed One, and keeping him on his right hand as he passed him, he departed thence.
This was the first time that Devadatta bore malice against the Blessed One.
And the Blessed One said to the Bhikkhus, 'Let then the Samgha, O Bhikkhus, carry out against Devadatta the Act of Proclamation in Rajagaha, to the effect that whereas the nature of Devadatta used to be of one kind it is now of an-other kind, and that whatsoever he shall do, either bodily or verbally, in that neither shall the Buddha be recognised, nor the Dhamma, nor the Samgha, but only Devadatta.
'And thus, O Bhikkhus, shall the Act be carried out. Some discreet and able Bhikkhu (&c., down to the end of the Kammavâkâ).'
And the Blessed One said to the venerable Sâriputta, 'Do you then, Sâriputta, proclaim Devadatta throughout Rajagaha.'
'In former times, Lord, I have sung the praises of Devadatta in Rajagaha, saying, "Great is the power (Iddhi) of the son of Godhi! Great is the might of the son of Godhi!" How can I now proclaim him throughout Rajagaha?'
'Was it not truth that you spoke, Sâriputta, when you [so] sang his praises?'
'Yea, Lord!'
'Even so, Sâriputta, do you now, speaking the truth, proclaim Devadatta throughout Rajagaha.'
'Even so, Lord,' said Sâriputta, in assent to the Blessed One.
And the Blessed One said to the Bhikkhus:
Let then the Samgha appoint Sâriputta to the office of proclaiming Devadatta throughout Rajagaha to the effect (&c., as before). And thus, O Bhikkhus, should he be appointed. First, Sâriputta should be asked, &c. (as usual in official appointments, down to the end of the Kammavâkâ).'
Then Sâriputta, being so appointed, entered Rajagaha with a number of Bhikkhus, and proclaimed Devadatta accordingly. And thereupon those people who were unbelievers, and without devotion or insight, spake thus: 'They are jealous, these Sakyaputtiya Samanas! They are jealous of the gain and hospitality that fall to Devadatta!' But those who were believers, full of devotion, able, and gifted with insight, spake thus: This cannot be any ordinary affair, in that the Blessed One has had Devadatta proclaimed throughout Rajagaha!'
And Devadatta went to Ajatasattu the prince, and said to him: 'In former days, prince, people were long-lived, but now their term of life is short. It is quite possible, therefore, that you may complete your time while you are still a prince. So do you, prince, kill your father, and become the Râga; and I will kill the Blessed One, and become the Buddha.'
And prince Ajatasattu thought, 'This worthy Devadatta has great powers and might; he will know (what is right).' And fastening a dagger against his thigh, he entered with violence and at an unusual hour, though fearful, anxious, excited, and alarmed, the royal chamber. And when the ministers who were in attendance in the private chamber saw that, they seized him. And when, on searching him, they found the dagger fastened on his thigh, they asked him:
'What were you going to do, O prince?'
'I wanted to kill my father.'
'Who incited you to this?'
'The worthy Devadatta.'
Then some of the ministers advised 'The prince should be slain, and Devadatta, and all the Bhikkhus.' Others of them advised 'The Bhikkhus ought not to be slain, for they have done no wrong; but only the prince and Devadatta.' Others of them again said, 'Neither should the prince be slain, nor Devadatta, nor the Bhikkhus. But the king should be told of this, and we should do as the king shall command.'
So these ministers, taking the prince with them, went to the Râga of Magadha, to Seniya Bimbisâra, and told him what had happened.
'What advice, my friends, did the ministers give?'
[When they had told him all (as before) he said]: 'What, my friends, can the Buddha, or the Samgha, or the Dhamma have to do with this? Has not the Blessed One had a proclamation already made throughout Rajagaha concerning Devadatta, to the effect that whereas his nature used to be of one kind, it is now of another; and that whatsoever he shall do, either bodily or verbally, that shall neither the Buddha, nor the Dhamma, nor the Samgha be required, but only Devadatta?'
Then those ministers who had advised that the prince and Devadatta and all the Bhikkhus should be slain, them he made incapable (of ever again holding office). And those ministers who had advised that the prince should be slain, and Devadatta, them he degraded to lower offices. But those ministers who had advised that neither should the prince be slain, nor Devadatta, nor the Bhikkhus, but that the king should be informed of it, and his command be followed, them he advanced to high positions.
And the Râga of Magadha, Seniya Bimbisâra, said to prince Ajatasattu: 'Why did you want to kill me, O prince?'
'I wanted a kingdom, O king!'
'If you then want a kingdom, O prince, let this kingdom be thine!' And he handed over the kingdom to Ajatasattu the prince '.
Then Devadatta went to prince Ajatasattu, and said, 'Give such orders, O king, to your men that I may deprive the Samana Gotama of life.' And Ajatasattu the prince gave orders to his men: 'Whatsoever the worthy Devadatta tells you, that do!'
Then to one man Devadatta gave command: 'Go, my friend, the Samara Gotama is staying at such and such a place. Kill him, and come back by this path.' Then on that path he placed other two men, telling them, 'Whatever man you see coming alone along this path, kill him, and return by that path.' Then on that path he placed other four men [and so on up to sixteen men].
And that man took his sword and shield, and hung his bow and quiver at his back, and went to the place where the Blessed One was, and when at some little distance from the Blessed One, being terrified, anxious, excited, and alarmed, he stood stark still and stiff.
On the Blessed One seeing him so, he said to the man: 'Come hither, friend, don't be afraid.'
Then that man laid aside his sword and his shield, took off his bow and his quiver, and went up to the Blessed One; and falling at his feet, he said to the Blessed One: 'Transgression, Lord, has overcome me even according to my folly, my stupidity, and my unrighteousness, in that I have come hither with evil and with murderous intent. May the Blessed One accept the confession I make of my sin in its sinfulness, to the end that in future I may restrain myself therefrom!'
'Verily, my friend, transgression has overcome thee [&c., down to] intent. But since you, my friend, look upon your sin as sin, and duly make amends for it, we do accept (your confession of) it. For this, O friend, is progress in the discipline of the Noble One, that he who has seen his sin to be sin makes amends for it as is meet, and becomes able in future to restrain himself therefrom.'
Then the Blessed One discoursed to that man in due order, that is to say (&c., as usual in conversions, down to) May the Blessed One accept me as a disciple, as one who, from this day forth as long as life endures, has taken his refuge in him.
And the Blessed One said to the man: 'Do not, my friend, leave me by that path. Go by this path.' and so dismissed him by another way.
But the two men thought, 'Where now can that man be who was to come alone? He is delaying long.' And as they were going to meet him, they caught sight of the Blessed One sitting at the foot of a certain tree. On seeing him they went up to the place where he was, and saluted him, and took their seats on one side. To them also the Blessed One discoursed, [and they were converted as the other man had been, and he sent them back by another way. And the same thing occurred as to the four, and the eight, and the sixteen men.]
And the one man returned to Devadatta, and said to him: 'I cannot, Lord, deprive the Blessed One of life. Great is the power (Iddhi) and might of the Blessed One.'
'That will do, friend. You need not do so. I will slay the Blessed One myself.'
Now at that time the Blessed One was walking up and down (meditating) in the shade below the mountain called the Vulture's Peak. And Devadatta climbed up the Vulture's Peak, and hurled down a mighty rock with the intention of depriving the Blessed One of life. But two mountain peaks came together and stopped that rock and only a splinter falling from it made the foot of the Blessed One to bleed.
Then the Blessed One, looking upwards, said to Devadatta: 'Great, O foolish one, is the demerit you have brought forth for yourself, in that with evil and murderous intent you have caused the blood of the Tathâgata to flow.'
And the Blessed One said to the Bhikkhus: 'This is the first time that Devadatta has heaped up (against himself) a Karma which will work out its effect in the immediate future, in that with evil and murderous intent he has caused the blood of the Tathâgata to flow.'
And the Bhikkhus having heard that Devadatta was compassing the death of the Blessed One, walked round and round the Vihâra, making recitation in high and loud tones, for a protection and guard to the Blessed One. On hearing that noise the Blessed One asked the venerable Ânanda what it was. And when Ânanda [told him], the Blessed One said: 'Then, Ânanda, call the Bhikkhus in my name, saying, "The Teacher sends for the venerable ones."'
And he [did so], and they came, and saluted the Blessed One, and took their seats on one side. And when they were so seated, the Blessed One said to the Bhikkhus: 'This, O Bhikkhus, is an impossible thing, and one that cannot occur, that one should deprive a Tathâgata of life by violence. The Tathâgatas, O Bhikkhus, are extinguished (in death) in due and natural course.
'There are, O Bhikkhus, these five kinds, of teachers now living in the world (&c., down to the end). And this, O Bhikkhus, is an impossible thing, and one that cannot occur, that a Tathâgata should be slain by any act set on foot by any one besides himself. The Tathâgatas, O Bhikkhus, are extinguished (in death) in due course (of nature). Go, therefore, O Bhikkhus, each one to his Vihâra, for the Tathâgatas require no protection.'
Now at that time there was at Rajagaha an elephant named Nâlâgiri, fierce, and a manslayer. And Devadatta went into Rajagaha, and to the elephant stables, and said to the elephant-keepers: 'I, my friends, am a relative of the raga's, and am able to advance a man occupying a low position to a high position, and to order increase of rations or of pay. Therefore, my friends, when the Samana Gotama shall have arrived at this carriage-road, then loose the elephant Nâlâgiri, and let him go down the road.'
'Even so, Sir,' said those elephant-keepers in assent to Devadatta.
And when the Blessed One early in the morning had dressed himself, he entered Rajagaha duly bowled and robed, and with a number of Bhikkhus, for alms; and he entered upon that road. On seeing him the elephant-keepers loosed Nâlâgiri, and let it go down the road. And the elephant saw the Blessed One coming from the distance; and as soon as it saw him, it rushed towards the Blessed One with uplifted trunk, and with its tail and ears erect.
When those Bhikkhus saw the elephant Nâlâgiri coming in the distance, they said to the Blessed One: 'This elephant, Lord, Nâlâgiri, is fierce, and a manslayer, and it has got into this road. Let the Blessed One, Lord, turn back: let the Happy One turn back.'
'Come on, O Bhikkhus. Be not alarmed. There is, O Bhikkhus, no possibility [&c., as in last section, down to the end].'
[And a second and a third time the Bhikkhus made the same appeal, and received the same reply.]
Then at that time the people climbed up on to the upper storeys of the houses, and on to the balconies, and on to the roofs. And those of them who were unbelievers and without faith or insight, said, 'Truly the countenance of the great Samana is beautiful; but the elephant will do him a hurt.' But those who were believers, full of devotion, able, and gifted with insight, said, '’Twill be long e’er the elephant can fight a fight with the elephant (of men)!'
And the Blessed One caused the sense of his love to pervade the elephant Nâlâgiri; and the elephant, touched by the sense of his love, put down his trunk, and went up to the place where the Blessed One was, and stood still before him. And the Blessed One, stroking the elephant's forehead with his right hand, addressed him in these stanzas:
'Touch not, O elephant, the elephant of men; for sad, O elephant, is such attack,
'For no bliss is there, O elephant, when he is passed from hence, for him who strikes the elephant of men.
'Be not then mad, and neither be thou careless, for the careless enter not into a state of bliss,
'Rather do thou thyself so act, that to a state of bliss thou mayest go.'
'For no bliss is there, O elephant, when he is passed from hence, for him who strikes the elephant of men.
'Be not then mad, and neither be thou careless, for the careless enter not into a state of bliss,
'Rather do thou thyself so act, that to a state of bliss thou mayest go.'
And Nâlâgiri the elephant took up with his trunk the dust from off the feet of the Blessed One, and sprinkled it over its head, and retired, bowing backwards the while it gazed upon the Blessed One.
And Nâlâgiri the elephant returned to the elephant stables, and stood in its appointed place, and became once more the tame Nâlâgiri. And at that time the people sung these verses:
'They can be tamed by sticks, and goads, and whips,
'But the great Sage has tamed this elephant without a weapon or a stick.'
'But the great Sage has tamed this elephant without a weapon or a stick.'
The people were angry, murmured, and became indignant, saying, How wicked is this Devadatta, and how wretched, in that he can go about to slay the Samana Gotama, who is so mighty and so powerful.' And the gain and honor of Devadatta fell off, while that of the Blessed One increased.
Now at that time, when the gain and honor of Devadatta had fallen off, he went, surrounded by Bhikkhus, to people's houses, appealing for alms.
The people were angry, murmured, and became indignant, saying, 'How can the Sakyaputtiya Samanas live on food that they ask for at people's houses? Who is not fond of well-cooked food? Who does not like sweet things?'
The Bhikkhus heard (&c., down to) the Blessed One said to the Bhikkhus 'Therefore do I lay down this rule, O Bhikkhus, for the Bhikkhus that (not more than) three shall enjoy an alms (together) at people's houses--and this for the sake of three reasons; (to wit) for the restraint of the evil-minded, and for the ease of the good, lest those who have evil desires should, in reliance upon a particular party (among the Bhikkhus), break up the Samgha, and (lastly) out of compassion for the laity. (A Bhikkhu) who shall enjoy an alms in parties of more than three, shall be dealt with according to law.'
Now Devadatta went to the place where Kokâlika, and Katamoraka-tissaka, and the son of Khanda-devî and Samudda-datta were, and said to them, 'Come, Sirs, let us stir up a division in the Samana Gotama 's Samgha, and in the body of his adherents.'
When he had thus spoken, Kokâlika said to Devadatta, 'The Samana Gotama, Sir, is mighty and powerful. How can we [do such a thing]?'
'Come, Sirs, let us go to the Samana Gotama, and make the following five demands, saying, "The Blessed One, Lord, has declared in many a figure the advantages of the man who wishes for little, who is easy to satisfy in the matter of support and nourishment, who has eradicated evil from his mind, has quelled his passions, and is full of faith, of reverence, and of the exercise of zeal. The following five things, Lord, conduce to such a condition. It would be good, Lord, if the Bhikkhus should be, their lives long, dwellers in the woods--if whosoever goes to the neighbourhood of a village should thereby commit an offence. It would be good if they should, their lives long, beg for alms--if whosoever should accept an invitation, should thereby commit an offence. It would be good if they should clothe themselves, their lives long, in cast-off rags--if whosoever should accept a gift of robes from a layman, should thereby commit an offence. It would be good if they should dwell, their lives long, under the trees--if whosoever should (sleep) under a roof, should thereby commit an offence. It would be good if they should, their lives long, abstain from fish--if whosoever should eat fish, should thereby commit an offence." The Samana Gotama will not grant these things. Then will we gain over the people by means thereof.'
'Yes; it may be possible so to stir up divisions in the Samgha, and in the party of the Samana Gotama. For the people believe in rough measures.'
And Devadatta went to the Blessed One, surrounded by his friends, and made these demands [in the words just set out].
'No, Devadatta. Whosoever wishes to do so, let him dwell in the woods; whosoever wishes to do so, let him dwell in the neighbourhood of a village. Whosoever wishes to do so, let him beg for alms; whosoever wishes to do so, let him accept invitations from the laity. Whosoever wishes to do so, let him dress in rags; whosoever wishes to do so, let him receive gifts of robes from laymen. Sleeping under trees has been allowed by me, Devadatta, for eight months in the year; and the eating of fish that is pure in the three points--to wit, that the eater has not seen, or heard, or suspected that it has been caught for that purpose.'
And Devadatta, pleased and delighted that the Blessed One had refused the five demands, arose from his seat, and keeping him on his right hand as he passed him, departed thence with his friends. And he entered into Rajagaha, and urged his view upon the people by means thereof, saying, 'Such and such things did we ask, Sirs, of the Samana Gotama. He would not allow them, but we live in accordance with them.'
Then those of the people who were unbelievers, and without reverence or insight, said. 'These Sakyaputtiya Samanas have eradicated evil from their minds, and have quelled their passions, while on the other hand the Samana Gotama is luxurious, and his mind dwells on abundance.' But those of the people who were believers, and full of reverence and insight, were indignant, became vexed, and murmured, saying, 'How can Devadatta go about to stir up division in the Samgha of the Blessed One, and in the party that is subject to him.'
The Bhikkhus, hearing them so murmuring, told the matter to the Blessed One.
'Is it true, O Devadatta, as they say, that thou goest about to stir up division in the Samgha, and in the body of my adherents?'
'It is true, Lord.'
'(Thou hast gone far) enough, Devadatta. Let not a division in the Samgha seem good to thee;--grievous is such division. Whosoever, O Devadatta, breaks up the Samgha, when it is at peace, he gives birth to a fault (the effect of) which endures for a kalpa, and for a kalpa is he boiled in niraya. But whosoever, O Devadatta, makes peace in the Samgha, when it has been divided, he gives birth to the highest merit, and for a kalpa is he happy in heaven. Thou hast gone far enough, Devadatta. Let not a division in the Samgha, O Devadatta, seem good to thee. Grievous, O Devadatta, is such division.'
Now the venerable Ânanda, having dressed himself early in the morning, went duly bowled and robed into Rajagaha for alms. And Devadatta saw the venerable Ânanda proceeding through Rajagaha for alms. On seeing that he went up to the venerable Ânanda, and said to him: 'At once, from this day forth, friend Ânanda, I intend to perform Uposatha, and to carry out the formal proceedings of the Order, without either the Blessed One or the Bhikkhu-samgha.'
And when the venerable Ânanda had gone through Rajagaha for alms, and had returned from his rounds, and had finished his meal, he went to the Blessed One, and bowed down before him, and took his seat on one side. And when he was so seated, he told the Blessed One [what Devadatta had said, and added], 'This very day, Lord, Devadatta will break up the Samgha.'
Then the Blessed One, when he heard that, gave utterance at that time to this expression of strong emotion:
'Easy is a good act to the good, a good act is hard to the wicked;
'Easy is evil to the evil, but evil is hard for the Noble Ones to do.'
Now Devadatta on that day, which was Uposatha day, arose from his seat, and gave out voting-tickets, saying, 'We went, Sirs, to the Samana Gotama and asked for the Five Points, saying--(&c., as above). These the Samana Gotama will not allow; but we live in accordance therewith. Whosoever of the venerable ones approves of the Five Things, let him take a ticket.'
Now at that time there were five hundred Bhikkhus, Vesâliyans, and belonging to the Vajjian clan, who had but recently joined the Order, and were ignorant of what he had in hand. These took the voting-tickets, believing [the Five Points to be according to] the Dhamma, and the Vinaya, and the teaching of the Master. And Devadatta, having thus created a division in the Samgha, went out to the hill Gayâ-sîsa, taking those five hundred Bhikkhus with him.
Then Sâriputta and Moggallâna went to the Blessed One, and bowed down before him, and took their seats on one side. And when they were so seated, Sâriputta said to the Blessed One: 'Devadatta, Lord, has gone forth to Gayâ-sîsa, taking five hundred Bhikkhus with him.'
'Verily, Sâriputta and Moggallâna, there must be a feeling of kindness towards those young Bhikkhus among you both. Go therefore, both of you, before they have fallen into entire destruction.'
'Even so, Lord,' said Sâriputta and Moggallâna, in assent to the Blessed One. And rising from their seats, they bowed down before him, and keeping him on their right hand as they passed him, they set out for Gayâ-sîsa.
Then at that time a certain Bhikkhu, standing not far from the Blessed One, began to weep. And the Blessed One said to him: 'Why, O Bhikkhu, dost thou weep?'
'Those, Lord, who are the Blessed One's chief disciples, Sâriputta and Moggallâna, even they have gone to Devadatta's side, approving the Dhamma of Devadatta.'
That, O Bhikkhu, would be impossible, that Sâriputta and Moggallâna should approve his teaching. They are gone only to gain those Bhikkhus over again:
Now at that time Devadatta, surrounded by a great number of adherents, was seated, preaching the Dhamma. And when he saw from afar Sâriputta and Moggallâna coming towards him, he said to the Bhikkhus: 'See, O Bhikkhus, how well preached must be my doctrine, in that even the two chief disciples of the Samana Gotama—Sâriputta and Moggallâna--are coming to join me, being pleased with my Dhamma.'
When he had thus spoken Kokâlika said to Devadatta: 'O venerable Devadatta, trust not Sâriputta and Moggallâna, for they are inclined towards evil, and under the influence of evil desires.'
'Nay, my friend, let us bid them welcome since they take pleasure in my teaching (Dhamma).'
And Devadatta invited Sâriputta to share his own seat, saying, 'Come, friend Sâriputta. Sit thou here!'
'Nay (there is no need of that),' said Sâriputta; and taking another seat, he sat down on one side. And Devadatta instructed and incited and aroused and gladdened the Bhikkhus far into the night with religious discourse; and then made request to Sâriputta, saying, 'The assembly, friend Sâriputta, is still alert and sleepless. Will you, friend Sâriputta, be so good as to think of some religious discourse to address to the Bhikkhus? My back is tired, and I would stretch myself a little.'
'Even so, friend,' said the venerable Sâriputta, in assent to Devadatta. And Devadatta spread his waist-cloth folded in four on the ground, and lay down on his right side. And in a moment even sleep overcame him who was tired, and had lost his presence of mind and his self-consciousness.
Then the venerable Sâriputta taught and exhorted the Bhikkhus in a religious discourse touching the marvels of preaching, and the venerable Moggallâna taught and exhorted the Bhikkhus in a religious discourse touching the marvels of Iddhi. And whilst they were being so taught and exhorted those Bhikkhus obtained the pure and spotless Eye of the Truth--(that is, the knowledge that) whatsoever has a beginning, in that is inherent also the necessity of dissolution. Then the venerable Sâriputta addressed the Bhikkhus, and said: 'Let us go, my friends, to the Blessed One's side. Whosoever approves of his doctrine (Dhamma), let him come.'
And Sâriputta and Moggallâna went back to the Veluvana, taking those five hundred Bhikkhus with them. But Kokâlika awoke Devadatta, and said: 'Arise, friend Devadatta! Your Bhikkhus have been led away by Sâriputta and Moggallâna. Did I not tell you, Devadatta, not to trust Sâriputta and Moggallâna, in that they were inclined towards evil, and were under the influence of evil desires?'
But Sâriputta and Moggallâna went to the place where the Blessed One was, and bowed down before him, and took their seats on one side. And when they were so seated, Sâriputta said to the Blessed One:
'It were well, Lord, that Bhikkhus who have turned aside to schism should be received afresh into the higher grade of the Order.'
'Nay, Sâriputta, let not the reordination of schismatical Bhikkhus seem good to thee. But rather cause such Bhikkhus to confess that they have committed a thullakkaya offence. And how, Sâriputta, did Devadatta treat you?'
'When Devadatta, Lord, had instructed and aroused and incited and gladdened the Bhikkhus far into the night with religious discourse, he then 'made request to me, saying, "The assembly, friend Sâriputta, is still alert and sleepless. Will you, friend Sâriputta, think of some religious discourse to address to the Bhikkhus? My back is tired, and I would stretch myself a little." This, Lord, was the way in which Devadatta behaved to me.'
Then the Blessed One addressed the Bhikkhus, and said: 'Once upon a time, O Bhikkhus, there was a great pond in a forest region. Some elephants dwelt beside it; and they, plunging into the pond, plucked with their trunks the edible stalks of the lotus plants, washed them till they were quite clean, masticated them without any dirt, and so eat them up. And that produced in them both beauty and strength, and by reason thereof they neither went down into death, nor into any sorrow like unto death. Now among those great elephants, O Bhikkhus, there were young elephant calves, who also, in imitation of those others, plunged into that pond, and plucked with their trunks the edible stalks of the lotus plants; but they did not wash them till they were clean, but masticated them, dirt and all, and so eat them up. And that produced in them neither beauty nor strength; and by reason thereof they went down into death, and into sorrows like unto death. Just so, O Bhikkhus, will Devadatta die who, poor creature, is emulating me.
So will he, poor creature, die that emulateth me.'
'A Bhikkhu who is possessed of eight qualifications is worthy, O Bhikkhus, to do the work of an emissary. And what are the eight? The Bhikkhu, O Bhikkhus, must be able to hear and to make others listen, able to learn, able to bear in mind, able to discern and to make others discern, skilful to deal with friends and foes, and no maker of quarrels. These are the eight qualifications of which when a Bhikkhu is possessed, he is worthy, O Bhikkhus, to do the work of an emissary.
'Sâriputta, O Bhikkhus, being possessed of eight qualifications, is worthy to do the work of an emissary. What are the eight (&c., as in last paragraph)?
'He who on entering a company that is violent of speech,
Fears not, forgoes no word, disguises not his message,
Is unambiguous in what he says, and being questioned angers not,
Of such is surely the Bhikkhu worthy to go on a mission.'
Fears not, forgoes no word, disguises not his message,
Is unambiguous in what he says, and being questioned angers not,
Of such is surely the Bhikkhu worthy to go on a mission.'
'Devadatta, O Bhikkhus, being overcome, his mind being taken up by eight evil conditions, is irretrievably (doomed to) remain for a Kalpa in states of suffering and woe. And what are the eight? He is overcome, his mind is taken up by gain, by want of gain, by fame, by want of fame, by honor, by want of honor, by his having wicked desires, and by his having wicked friends. These, O Bhikkhus, are the eight evil conditions by which Devadatta being overcome, and his mind being taken up, he is irretrievably (doomed to) remain for a Kalpa in states of suffering and woe.
'It would be well, O Bhikkhus, that Bhikkhus should continue in complete ascendancy over any gain or loss, any fame or the reverse, any honor or dishonor, any evil longing or evil friendship, that may accrue to them. And for what reason? For as much, O Bhikkhus, that bad influences (âsavas) arise, full of vexation and distress, to one who is not continuing in complete ascendancy over each of these eight things, but to one, who is so continuing, such influences arise not. This is the reason, O Bhikkhus, why it would be well (&c., as before). Let us then, O Bhikkhus, continue in complete ascendancy over any gain or loss, any fame or the reverse, any honor or dishonor, any evil longing or evil friendship, that may accrue to us. And thus, O Bhikkhus, should you train yourselves.
There are three evil conditions, O Bhikkhus, by which Devadatta being overcome, and his mind being taken up, he is irretrievably doomed to remain for a Kalpa in states of suffering and woe. And what are the three? His having wicked desires, and his having wicked friends, and his having come to a stop on his way (to Nirvâna or Arahatship) because he had already attained to some lesser thing. These are the three (&c., as before).'
"Verily! let no wicked desire whatever arise within you!
Know rather from this what is the outcome thereof.
Known was he as wise, reputed to be trained;
Aglow with glory did Devadatta stand' (thus have I heard).
He gave himself to vanity, to attacking the Tathâgata:
He fell into the Avîki hell, guarded fourfold and terrible.
The injurer of the good, of the man who does no wrong,
Him sin pervades, the man of cruel heart, and void of love.
Though one should think the ocean to befoul with but one poison pot,
Yet could he not befoul it, for awful is the sea, and great;
Just so though one should injure the Tathâgata by words,--
Know rather from this what is the outcome thereof.
Known was he as wise, reputed to be trained;
Aglow with glory did Devadatta stand' (thus have I heard).
He gave himself to vanity, to attacking the Tathâgata:
He fell into the Avîki hell, guarded fourfold and terrible.
The injurer of the good, of the man who does no wrong,
Him sin pervades, the man of cruel heart, and void of love.
Though one should think the ocean to befoul with but one poison pot,
Yet could he not befoul it, for awful is the sea, and great;
Just so though one should injure the Tathâgata by words,--
That perfect one, that peaceful heart,--against him the words would not avail.
Let the wise Bhikkhu make a friend of, and resort to him
By following whose way he will come to the end of griefs!"
Let the wise Bhikkhu make a friend of, and resort to him
By following whose way he will come to the end of griefs!"
Parinibbana (after the forty-fifth annual retreat, age 80) (486 BC)
Digha Nikaya 16: Maha-parinibbana Sutta, Last Days of the Buddha, translated by Sister Vajira & Francis Story
And also in Nadika, in the Brick House, the Blessed One often gave counsel to the bhikkhus thus: "Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom."
When the Blessed One had stayed in Nadika as long as he pleased, he spoke to the Venerable Ananda, saying: "Come, Ananda, let us go to Vesali."
"So be it, O Lord." And the Blessed One took up his abode in Vesali together with a large community of bhikkhus, and stayed in Ambapali's grove.
Then the Blessed One addressed the bhikkhus, saying: "Mindful should you dwell, bhikkhus, clearly comprehending; thus I exhort you.
"And how, bhikkhus, is a bhikkhu mindful? When he dwells contemplating the body in the body, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world; and when he dwells contemplating feelings in feelings, the mind in the mind, and mental objects in mental objects, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world, then is he said to be mindful.
"And how, bhikkhus, does a bhikkhu have clear comprehension? When he remains fully aware of his coming and going, his looking forward and his looking away, his bending and stretching, his wearing of his robe and carrying of his bowl, his eating and drinking, masticating and savoring, his defecating and urinating, his walking, standing, sitting, lying down, going to sleep or keeping awake, his speaking or being silent, then is he said to have clear comprehension.
"Mindful should you dwell, bhikkhus, clearly comprehending; thus I exhort you."
Then Ambapali the courtesan came to know: "The Blessed One, they say, has arrived at Vesali and is now staying in my Mango Grove." And she ordered a large number of magnificent carriages to be made ready, mounted one of them herself, and accompanied by the rest, drove out from Vesali towards her park. She went by carriage as far as the carriage could go, then alighted; and approaching the Blessed One on foot, she respectfully greeted him and sat down at one side. And the Blessed One instructed Ambapali the courtesan in the Dhamma and roused, edified, and gladdened her.
Thereafter Ambapali the courtesan spoke to the Blessed One, saying: "May the Blessed One, O Lord, please accept my invitation for tomorrow's meal, together with the community of bhikkhus." And by his silence the Blessed One consented.
Sure, then, of the Blessed One's consent, Ambapali the courtesan rose from her seat, respectfully saluted him, and keeping her right side towards him, took her departure.
Then the Licchavi of Vesali came to know: "The Blessed One, they say, has arrived at Vesali and is now staying in Ambapali's grove." And they ordered a large number of magnificent carriages to be made ready, each mounted one, and accompanied by the rest, drove out from Vesali. Now, of these Licchavis, some were in blue, with clothing and ornaments all of blue, while others were in yellow, red, and white.
And it so happened that Ambapali the courtesan drove up against the young Licchavis, axle by axle, wheel by wheel, and yoke by yoke. Thereupon the Licchavis exclaimed: "Why do you drive up against us in this fashion, Ambapali?"
"Thus it is, indeed, my princes, and not otherwise! For the Blessed One is invited by me for tomorrow's meal, together with the community of bhikkhus!"
"Give up the meal, Ambapali, for a hundred thousand!"
But she replied: "Even if you were to give me Vesali, sirs, together with its tributary lands, I would not give up a meal of such importance."
Then the Licchavis snapped their fingers in annoyance: "See, friends! We are defeated by this mango lass! We are utterly outdone by this mango lass!" But they continued on their way to Ambapali's grove.
And the Blessed One beheld the Licchavis from afar, as they drove up. Then he spoke to the bhikkhus, saying: "Those of you, bhikkhus, who have not yet seen the Thirty-three gods, may behold the assembly of the Licchavis, and may gaze on them, for they are comparable to the assembly of the Thirty-three gods."
Then the Licchavis drove their carriages as far as the carriages could go, then alighted; and approaching the Blessed One on foot, they respectfully greeted him and sat down at one side. The Blessed One instructed the Licchavis in the Dhamma, and roused, edified, and gladdened them.
Thereafter the Licchavis spoke to the Blessed One, saying: "May the Blessed One, O Lord, please accept our invitation for tomorrow's meal, together with the community of bhikkhus."
"The invitation for tomorrow's meal, Licchavis, has been accepted by me from Ambapali the courtesan."
Then the Licchavis snapped their fingers in annoyance: "See, friends! We are defeated by this mango lass! We are utterly outdone by this mango lass!" And then the Licchavis, approving of the Blessed One's words and delighted with them, rose from their seats, respectfully saluted him, and keeping their right sides towards him, took their departure.
Then, after the night had passed, Ambapali the courtesan had choice food, hard and soft, prepared in her park, and announced it to the Blessed One: "It is time, O Lord; the meal is ready." Thereupon the Blessed One got ready in the forenoon, and taking bowl and robe, he went together with the community of bhikkhus to Ambapali's dwelling, and there he took the seat prepared for him. And Ambapali herself attended on the community of bhikkhus headed by the Buddha, and served them with choice food, hard and soft.
And when the Blessed One had finished his meal and had removed his hand from his bowl, Ambapali the courtesan took a low seat, and placing herself at one side, spoke to the Blessed One, saying: "This park, O Lord, I offer to the community of bhikkhus headed by the Buddha." And the Blessed One accepted the park. He then instructed Ambapali in the Dhamma, and having roused, edified, and gladdened her, he rose from his seat and departed.
And also at Vesali, in Ambapali's grove, the Blessed One often gave counsel to the bhikkhus thus: "Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom."
When the Blessed One had stayed in Ambapali's grove as long as he pleased, he spoke to the Venerable Ananda, saying: "Come, Ananda, let us go to the village of Beluva
"So be it, Lord." And the Blessed One took up his abode in the village of Beluva
At that time the Blessed One spoke to the bhikkhus, saying: "Go now, bhikkhus, and seek shelter anywhere in the neighborhood of Vesali where you are welcome, among acquaintances and friends, and there spend the rainy season. As for me, I shall spend the rainy season in this very place, in the village of Beluva
"So be it, O Lord," the bhikkhus said.
But when the Blessed One had entered upon the rainy season, there arose in him a severe illness, and sharp and deadly pains came upon him. And the Blessed One endured them mindfully, clearly comprehending and unperturbed.
Then it occurred to the Blessed One: "It would not be fitting if I came to my final passing away without addressing those who attended on me, without taking leave of the community of bhikkhus. Then let me suppress this illness by strength of will, resolve to maintain the life process, and live on."
And the Blessed One suppressed the illness by strength of will, resolved to maintain the life process, and lived on. So it came about that the Blessed One's illness was allayed.
And the Blessed One recovered from that illness; and soon after his recovery he came out from his dwelling place and sat down in the shade of the building, on a seat prepared for him. Then the Venerable Ananda approached the Blessed One, respectfully greeted him, and sitting down at one side, he spoke to the Blessed One, saying: "Fortunate it is for me, O Lord, to see the Blessed One at ease again! Fortunate it is for me, O Lord, to see the Blessed One recovered! For truly, Lord, when I saw the Blessed One's sickness it was as though my own body became weak as a creeper, every thing around became dim to me, and my senses failed me. Yet, Lord, I still had some little comfort in the thought that the Blessed One would not come to his final passing away until he had given some last instructions respecting the community of bhikkhus."
Thus spoke the Venerable Ananda, but the Blessed One answered him, saying: "What more does the community of bhikkhus expect from me, Ananda? I have set forth the Dhamma without making any distinction of esoteric and exoteric doctrine; there is nothing, Ananda, with regard to the teachings that the Tathagata holds to the last with the closed fist of a teacher who keeps some things back. Whosoever may think that it is he who should lead the community of bhikkhus, or that the community depends upon him, it is such a one that would have to give last instructions respecting them. But, Ananda, the Tathagata has no such idea as that it is he who should lead the community of bhikkhus, or that the community depends upon him. So what instructions should he have to give respecting the community of bhikkhus?
"Now I am frail, Ananda, old, aged, far gone in years. This is my eightieth year, and my life is spent. Even as an old cart, Ananda, is held together with much difficulty, so the body of the Tathagata is kept going only with supports. It is, Ananda, only when the Tathagata, disregarding external objects, with the cessation of certain feelings, attains to and abides in the signless concentration of mind, that his body is more comfortable.
"Therefore, Ananda, be islands unto yourselves, refuges unto yourselves, seeking no external refuge; with the Dhamma as your island, the Dhamma as your refuge, seeking no other refuge.
"And how, Ananda, is a bhikkhu an island unto himself, a refuge unto himself, seeking no external refuge; with the Dhamma as his island, the Dhamma as his refuge, seeking no other refuge?
"When he dwells contemplating the body in the body, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world; when he dwells contemplating feelings in feelings, the mind in the mind, and mental objects in mental objects, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world, then, truly, he is an island unto himself, a refuge unto himself, seeking no external refuge; having the Dhamma as his island, the Dhamma as his refuge, seeking no other refuge.
"Those bhikkhus of mine, Ananda, who now or after I am gone, abide as an island unto themselves, as a refuge unto themselves, seeking no other refuge; having the Dhamma as their island and refuge, seeking no other refuge: it is they who will become the highest, if they have the desire to learn."
Then the Blessed One, getting ready in the forenoon, took bowl and robe and went into Vesali for alms. After the alms round and meal, on his return, he spoke to the Venerable Ananda, saying: "Take up a mat, Ananda, and let us spend the day at the Capala shrine."
"So be it, Lord." And the Venerable Ananda took up a mat and followed behind the Blessed One, step by step.
And the Blessed One went to the Capala shrine and sat down on the seat prepared for him. And when the Venerable Ananda had seated himself at one side after he had respectfully saluted the Blessed One, the Lord said to him: "Pleasant, Ananda, is Vesali; pleasant are the shrines of Udena, Gotamaka, Sattambaka, Bahuputta, Sarandada, and Capala."
And the Blessed One said: "Whosoever, Ananda, has developed, practiced, employed, strengthened, maintained, scrutinized, and brought to perfection the four constituents of psychic power could, if he so desired, remain throughout a world-period or until the end of it. 21 The Tathagata, Ananda, has done so. Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it."
But the Venerable Ananda was unable to grasp the plain suggestion, the significant prompting, given by the Blessed One. As though his mind was influenced by Mara, he did not beseech the Blessed One: "May the Blessed One remain, O Lord!. May the Happy One remain, O Lord, throughout the world-period, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men!"
And when for a second and a third time the Blessed One repeated his words, the Venerable Ananda remained silent.
Then the Blessed One said to the Venerable Ananda: "Go now, Ananda, and do as seems fit to you."
"Even so, O Lord." And the Venerable Ananda, rising from his seat, respectfully saluted the Blessed One, and keeping his right side towards him, took his seat under a tree some distance away.
And when the Venerable Ananda had gone away, Mara, the Evil One, approached the Blessed One. And standing at one side he spoke to the Blessed One, saying: "Now, O Lord, let the Blessed One come to his final passing away; let the Happy One utterly pass away! The time has come for the Parinibbana of the Lord.
"For the Blessed One, O Lord, spoke these words to me: 'I shall not come to my final passing away, Evil One, until my bhikkhus and bhikkhunis, laymen and laywomen, have come to be true disciples — wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding by the appropriate conduct, and having learned the Master's word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; until, when adverse opinions arise, they shall be able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma.'
"And now, O Lord, bhikkhus and bhikkhunis, laymen and laywomen, have become the Blessed One's disciples in just this way. So, O Lord, let the Blessed One come to his final passing away! The time has come for the Parinibbana of the Lord.
"For the Blessed One, O Lord, spoke these words to me: 'I shall not come to my final passing away, Evil One, until this holy life taught by me has become successful, prosperous, far-renowned, popular, and widespread, until it is well proclaimed among gods and men.' And this too has come to pass in just this way. So, O Lord, let the Blessed One come to his final passing away, let the Happy One utterly pass away! The time has come for the Parinibbana of the Lord."
When this was said, the Blessed One spoke to Mara, the Evil One, saying: "Do not trouble yourself, Evil One. Before long the Parinibbana of the Tathagata will come about. Three months hence the Tathagata will utterly pass away."
And at the Capala shrine the Blessed One thus mindfully and clearly comprehending renounced his will to live on. And upon the Lord's renouncing his will to live on, there came a tremendous earthquake, dreadful and astonishing, and thunder rolled across the heavens. And the Blessed One beheld it with understanding, and made this solemn utterance:
What causes life, unbounded or confined —
His process of becoming — this the Sage
Renounces. With inward calm and joy he breaks,
As though a coat of mail, his own life's cause.
Then it came to the mind of the Venerable Ananda: "Marvellous it is indeed, and most wonderful! The earth shakes mightily, tremendously! Dreadful and astonishing it is, how the thunders roll across the heavens! What could be the reason, what the cause, that so mighty an earthquake should arise?"
And the Venerable Ananda approached the Blessed One, and respectfully greeting him, sat down at one side. Then he spoke to the Blessed One, saying: "Marvellous it is indeed, and most wonderful! The earth shakes mightily, tremendously! Dreadful and astonishing it is how the thunders roll across the heavens! What could be the reason, what the cause, that so mighty an earthquake should arise?"
Then the Blessed One said: "There are eight reasons, Ananda, eight causes for a mighty earthquake to arise. What are those eight?
"This great earth, Ananda, is established upon liquid, the liquid upon the atmosphere, and the atmosphere upon space. And when, Ananda, mighty atmospheric disturbances take place, the liquid is agitated. And with the agitation of the liquid, tremors of the earth arise. This is the first reason, the first cause for the arising of mighty earthquakes.
"Again, Ananda, when an ascetic or holy man of great power, one who has gained mastery of his mind, or a deity who is mighty and potent, develops intense concentration on the delimited aspect of the earth element, and to a boundless degree on the liquid element, he, too, causes the earth to tremble, quiver, and shake. This is the second reason, the second cause for the arising of mighty earthquakes.
"Again, Ananda, when the Bodhisatta departs from the Tusita realm and descends into his mother's womb, mindfully and clearly comprehending; and when the Bodhisatta comes out from his mother's womb, mindfully and clearly comprehending; and when the Tathagata becomes fully enlightened in unsurpassed, supreme Enlightenment; when the Tathagata sets rolling the excellent Wheel of the Dhamma; when the Tathagata renounces his will to live on; and when the Tathagata comes to pass away into the state of Nibbana in which no element of clinging remains — then, too, Ananda, this great earth trembles, quivers, and shakes.
"These, Ananda, are the eight reasons, the eight causes for a great earthquake to arise.
***
"There was a time, Ananda, when I dwelt at Uruvela, on the bank of the Nerañjara River
"Then, Ananda, I answered Mara, the Evil One, saying: 'I shall not come to my final passing away, Evil One, until my bhikkhus and bhikkhunis, laymen and laywomen, have come to be true disciples — wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding by appropriate conduct and, having learned the Master's word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; until, when adverse opinions arise, they shall be able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma.
"'I shall not come to my final passing away, Evil One, until this holy life taught by me has become successful, prosperous, far-renowned, popular, and widespread, until it is well proclaimed among gods and men.'
"And again today, Ananda, at the Capala shrine, Mara, the Evil One, approached me, saying: 'Now, O Lord, bhikkhus and bhikkhunis, laymen and laywomen, have come to be true disciples of the Blessed One — wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding in the appropriate conduct, and having learned the Master's word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; and when adverse opinions arise, they are now able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma.
"'And now, O Lord, this holy life taught by the Blessed One has become successful, prosperous, far-renowned, popular and widespread, and it is well proclaimed among gods and men. Therefore, O Lord, let the Blessed One come to his final passing away! Let the Happy One utterly pass away! The time has come for the Parinibbana of the Lord.'
"And then, Ananda, I answered Mara, the Evil One, saying: 'Do not trouble yourself, Evil One. Before long the Parinibbana of the Tathagata will come about. Three months hence the Tathagata will utterly pass away.'
"And in this way, Ananda, today at the Capala shrine the Tathagata has renounced his will to live on."
At these words the Venerable Ananda spoke to the Blessed One, saying: "May the Blessed One remain, O Lord! May the Happy One remain, O Lord, throughout the world-period, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men!"
And the Blessed One answered, saying: "Enough, Ananda. Do not entreat the Tathagata, for the time is past, Ananda, for such an entreaty."
But for a second and a third time, the Venerable Ananda said to the Blessed One: "May the Blessed One remain, O Lord! May the Happy One remain, O Lord, throughout the world-period, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men!"
Then the Blessed One said: "Do you have faith, Ananda, in the Enlightenment of the Tathagata?" And the Venerable Ananda replied: "Yes, O Lord, I do."
"Then how, Ananda, can you persist against the Tathagata even up to the third time?"
Then the Venerable Ananda said: "This, O Lord, I have heard and learned from the Blessed One himself when the Blessed One said to me: 'Whosoever, Ananda, has developed, practiced, employed, strengthened, maintained, scrutinized, and brought to perfection the four constituents of psychic power could, if he so desired, remain throughout a world-period or until the end of it. The Tathagata, Ananda, has done so. Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it.'"
"And did you believe it, Ananda?"
"Yes, O Lord, I did."
"Then, Ananda, the fault is yours. Herein have you failed, inasmuch as you were unable to grasp the plain suggestion, the significant prompting given by the Tathagata, and you did not then entreat the Tathagata to remain. For if you had done so, Ananda, twice the Tathagata might have declined, but the third time he would have consented. Therefore, Ananda, the fault is yours; herein have you failed.
"At Rajagaha, Ananda, when dwelling at Vultures' Peak, I spoke to you, saying: 'Pleasant, Ananda, is Rajagaha; pleasant is Vultures' Peak. Whosoever, Ananda, has developed... Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it.'
"So also at the Banyan Grove, at Robbers' Cliff, at the Sattapanni Cave on the Vebhara Mountain, at the Black Rock of Isigili, at the Serpents' Pool in the Cool Forest, at the Tapoda Grove, at the Bamboo Grove in the Squirrels' Feeding-ground, at Jivaka's Mango Grove, and at Small Nook in the Deer Park I spoke to you in the same words, saying: 'Pleasant, Ananda, is Rajagaha, pleasant are these places. Whosoever, Ananda, has developed... Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it.'
"But you, Ananda, were unable to grasp the plain suggestion, the significant prompting given you by the Tathagata, and you did not entreat the Tathagata to remain. For if you had done so, Ananda, twice the Tathagata might have declined, but the third time he would have consented. Therefore, Ananda, the fault is yours; herein you have failed.
"So also at Vesali, Ananda, at different times the Tathagata has spoken to you, saying: 'Pleasant, Ananda, is Vesali; pleasant are the shrines of Udena, Gotamaka, Sattambaka, Bahuputta, Sarandada, and Capala. Whosoever, Ananda, has developed... Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it.'
"But you, Ananda, were unable to grasp the plain suggestion, the significant prompting, given you by the Tathagata, and you did not entreat the Tathagata to remain. For if you had done so, Ananda, twice the Tathagata might have declined, but the third time he would have consented. Therefore, Ananda, the fault is yours; herein you have failed.
"Yet, Ananda, have I not taught from the very beginning that with all that is dear and beloved there must be change, separation, and severance? Of that which is born, come into being, is compounded and subject to decay, how can one say: 'May it not come to dissolution!' There can be no such state of things. And of that, Ananda, which the Tathagata has finished with, that which he has relinquished, given up, abandoned, and rejected — his will to live on — the Tathagata's word has been spoken once for all: 'Before long the Parinibbana of the Tathagata will come about. Three months hence the Tathagata will utterly pass away.' And that the Tathagata should withdraw his words for the sake of living on — this is an impossibility.
"So, then, Ananda, let us go to the hall of the Gabled House, in the Great Forest
Then the Blessed One, with the Venerable Ananda, went to the hall of the Gabled House, in the Great Forest
"So be it, Lord." And the Venerable Ananda gathered all the bhikkhus who dwelt in the neighborhood of Vesali, and assembled them in the hall of audience. And then, respectfully saluting the Blessed One, and standing at one side, he said: "The community of bhikkhus is assembled, Lord. Now let the Blessed One do as he wishes."
Thereupon the Blessed One entered the hall of audience, and taking the seat prepared for him, he exhorted the bhikkhus, saying: "Now, O bhikkhus, I say to you that these teachings of which I have direct knowledge and which I have made known to you — these you should thoroughly learn, cultivate, develop, and frequently practice, that the life of purity may be established and may long endure, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men.
"And what, bhikkhus, are these teachings? They are the four foundations of mindfulness, the four right efforts, the four constituents of psychic power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path. These, bhikkhus, are the teachings of which I have direct knowledge, which I have made known to you, and which you should thoroughly learn, cultivate, develop, and frequently practice, that the life of purity may be established and may long endure, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men."
Then the Blessed One said to the bhikkhus: "So, bhikkhus, I exhort you: All compounded things are subject to vanish. Strive with earnestness. The time of the Tathagata's Parinibbana is near. Three months hence the Tathagata will utterly pass away."
And having spoken these words, the Happy One, the Master, spoke again, saying:
My years are now full ripe, the life span left is short.
Departing, I go hence from you, relying on myself alone.
Be earnest, then, O bhikkhus, be mindful and of virtue pure!
With firm resolve, guard your own mind!
Whoso untiringly pursues the Dhamma and the Discipline
Shall go beyond the round of births and make an end of suffering.
Then the Blessed One, getting ready in the forenoon, took bowl and robe and went into Vesali for alms. After the alms round and meal, on his return, he looked upon Vesali with the elephant's look, and said to the Venerable Ananda: "This, Ananda, is the last time that the Tathagata will look upon Vesali. Come, Ananda, let us go to Bhandagama."
"So be it, O Lord." And the Blessed One took up his abode at Bhandagama together with a large community of bhikkhus.
And the Blessed One addressed the bhikkhus, saying: "Bhikkhus, it is through not realizing, through not penetrating four principles that this long course of birth and death has been passed through and undergone by me as well as by you. What are those four? They are: noble virtue, noble concentration, noble wisdom, and noble emancipation. But now, bhikkhus, that these have been realized and penetrated, cut off is the craving for existence, destroyed is that which leads to renewed becoming, and there is no fresh becoming."
And having spoken these words, the Happy One, the Master, spoke again, saying:
"Virtue, concentration, wisdom, and emancipation unsurpassed —
These are the principles realized by Gotama the renowned;
And, knowing them, he, the Buddha, to his monks has taught the Dhamma.
He, the destroyer of suffering, the Master, the Seer, is at peace."
And also at Bhandagama the Blessed One often gave counsel to the bhikkhus thus: "Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom."
When the Blessed One had stayed at Bhandagama as long as he pleased, he spoke to the Venerable Ananda: "Come, Ananda, let us go to Hatthigama."
"So be it, Lord." And the Blessed One took up his abode at Hatthigama together with a large community of bhikkhus.
And when the Blessed One had stayed at Hatthigama as long as he pleased, he took up his abode at Ambagama, then at Jambugama. And at each of these places the Blessed One often gave counsel to the bhikkhus thus: "Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom."
And when the Blessed One had stayed at Jambugama as long as he pleased, he spoke to the Venerable Ananda: "Come, Ananda, let us go to Bhoganagara."
"So be it, Lord." And the Blessed One took up his abode at Bhoganagara together with a large community of bhikkhus, and stayed in the Ananda shrine.
7. And there the Blessed One addressed the bhikkhus, saying: "Now, bhikkhus, I shall make known to you the four great references. Listen and pay heed to my words." And those bhikkhus answered, saying:
"So be it, Lord."
Then the Blessed One said: "In this fashion, bhikkhus, a bhikkhu might speak: 'Face to face with the Blessed One, brethren, I have heard and learned thus: This is the Dhamma and the Discipline, the Master's Dispensation'; or: 'In an abode of such and such a name lives a community with elders and a chief. Face to face with that community, I have heard and learned thus: This is the Dhamma and the Discipline, the Master's Dispensation'; or: 'In an abode of such and such a name live several bhikkhus who are elders, who are learned, who have accomplished their course, who are preservers of the Dhamma, the Discipline, and the Summaries. Face to face with those elders, I have heard and learned thus: This is the Dhamma and the Discipline, the Master's Dispensation'; or: 'In an abode of such and such a name lives a single bhikkhu who is an elder, who is learned, who has accomplished his course, who is a preserver of the Dhamma, the Discipline, and the Summaries. Face to face with that elder, I have heard and learned thus: This is the Dhamma and the Discipline, the Master's Dispensation.'
"In such a case, bhikkhus, the declaration of such a bhikkhu is neither to be received with approval nor with scorn. Without approval and without scorn, but carefully studying the sentences word by word, one should trace them in the Discourses and verify them by the Discipline. If they are neither traceable in the Discourses nor verifiable by the Discipline, one must conclude thus: 'Certainly, this is not the Blessed One's utterance; this has been misunderstood by that bhikkhu — or by that community, or by those elders, or by that elder.' In that way, bhikkhus, you should reject it. But if the sentences concerned are traceable in the Discourses and verifiable by the Discipline, then one must conclude thus: 'Certainly, this is the Blessed One's utterance; this has been well understood by that bhikkhu — or by that community, or by those elders, or by that elder.' And in that way, bhikkhus, you may accept it on the first, second, third, or fourth reference. These, bhikkhus, are the four great references for you to preserve."
And also at Bhoganagara, at the Ananda shrine, the Blessed One often gave counsel to the bhikkhus thus: "Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom."
When the Blessed One had stayed at Bhoganagara as long as he pleased, he spoke to the Venerable Ananda, saying: "Come, Ananda, let us go to Pava."
"So be it, Lord." And the Blessed One took up his abode at Pava together with a great community of bhikkhus, and stayed in the Mango Grove of Cunda, who was by family a metalworker.
And Cunda the metalworker came to know: "The Blessed One, they say, has arrived at Pava, and is staying in my Mango Grove." And he went to the Blessed One, and having respectfully greeted him, sat down at one side. And the Blessed One instructed Cunda the metalworker in the Dhamma, and roused, edified, and gladdened him.
Then Cunda spoke to the Blessed One, saying: "May the Blessed One, O Lord, please accept my invitation for tomorrow's meal, together with the community of bhikkhus." And by his silence the Blessed One consented.
Sure, then, of the Blessed One's consent, Cunda the metalworker rose from his seat, respectfully saluted the Blessed One, and keeping his right side towards him, took his departure.
And Cunda the metalworker, after the night had passed, had choice food, hard and soft, prepared in his abode, together with a quantity of sukara-maddava, and announced it to the Blessed One, saying: "It is time, O Lord, the meal is ready."
Thereupon the Blessed One, in the forenoon, having got ready, took bowl and robe and went with the community of bhikkhus to the house of Cunda, and there sat down on the seat prepared for him. And he spoke to Cunda, saying: "With the sukara-maddava you have prepared, Cunda, you may serve me; with the other food, hard and soft, you may serve the community of bhikkhus."
"So be it, Lord." And with the sukara-maddava prepared by him, he served the Blessed One; and with the other food, hard and soft, he served the community of bhikkhus.
Thereafter the Blessed One spoke to Cunda, saying: "Whatever, Cunda, is left over of the sukara-maddava, bury that in a pit. For I do not see in all this world, with its gods, Maras, and Brahmas, among the host of ascetics and brahmans, gods and men, anyone who could eat it and entirely digest it except the Tathagata alone."
And Cunda the metalworker answered the Blessed One saying: "So be it, O Lord."And what remained over of the sukara-maddava he buried in a pit.
Then he returned to the Blessed One, respectfully greeted him, and sat down at one side. And the Blessed One instructed Cunda the metalworker in the Dhamma, and roused, edified, and gladdened him. After this he rose from his seat and departed.
And soon after the Blessed One had eaten the meal provided by Cunda the metalworker, a dire sickness fell upon him, even dysentery, and he suffered sharp and deadly pains. But the Blessed One endured them mindfully, clearly comprehending and unperturbed.
Then the Blessed One spoke to the Venerable Ananda, saying: "Come, Ananda, let us go to Kusinara." And the Venerable Ananda answered: "So be it, Lord."
When he had eaten Cunda's food, I heard,
With fortitude the deadly pains he bore.
From the sukara-maddava a sore
And dreadful sickness came upon the Lord.
But nature's pangs he endured. "Come, let us go
To Kusinara," was his dauntless word.
Now on the way the Blessed One went aside from the highway and stopped at the foot of a tree. And he said to the Venerable Ananda: "Please fold my upper robe in four, Ananda, and lay it down. I am weary and want to rest awhile."
"So be it, Lord." And the Venerable Ananda folded the robe in four and laid it down.
And the Blessed One sat down on the seat prepared for him and said to the Venerable Ananda: "Please bring me some water, Ananda. I am thirsty and want to drink."
And the Venerable Ananda answered the Blessed One: "But just now, Lord, a great number of carts, five hundred carts, have passed over, and the shallow water has been cut through by the wheels, so that it flows turbid and muddy. But the Kakuttha River
But a second time the Blessed One made his request, and the Venerable Ananda answered him as before. And then for a third time the Blessed One said: "Please bring me some water, Ananda. I am thirsty and want to drink."
Then the Venerable Ananda answered, saying: "So be it, Lord." And he took the bowl and went to the stream. And the shallow water, which had been cut through by the wheels so that it flowed turbid and muddy, became clear and settled down, pure and pleasant as the Venerable Ananda drew near.
Then the Venerable Ananda thought: "Marvellous and most wonderful indeed is the power and glory of the Tathagata!"
And he took up water in the bowl and carried it to the Blessed One, and said: "Marvellous and most wonderful indeed is the power and glory of the Tathagata! For this shallow water, which had been cut through by the wheels so that it flowed turbid and muddy, became clear and settled down, pure and pleasant as I drew near. Now let the Blessed One drink the water. Let the Happy One drink." And the Blessed One drank the water.
Now it so happened that one Pukkusa of the Malla clan, who was a disciple of Alara Kalama, was passing by on his way from Kusinara to Pava.
And when he saw the Blessed One seated at the foot of a tree, he approached him, respectfully greeted him, and sat down at one side. And he spoke to the Blessed One, saying: "Marvellous it is, Lord, most wonderful it is, O Lord, the state of calmness wherein abide those who have gone forth from the world.
"For at one time, Lord, Alara Kalama was on a journey, and he went aside from the highway and sat down by the wayside at the foot of a tree to pass the heat of the day. And it came about, Lord, that a great number of carts, even five hundred carts, passed by him, one by one. And then, Lord, a certain man who was following behind that train of carts, approached and spoke to him, saying: 'Did you, sir, see a great number of carts that passed you by?' And Alara Kalama answered him: 'I did not see them, brother.' 'But the noise, sir, surely you heard?' 'I did not hear it, brother.' Then that man asked him: 'Then, sir, perhaps you slept?' 'No, brother, I was not sleeping.' 'Then, sir, were you conscious?' 'I was, brother.' Then that man said: 'Then, sir, while conscious and awake you still did not see the great number of carts, even five hundred carts, that passed you by one after another, nor heard the noise? Why, sir, your very robe is covered with their dust!' And Alara Kalama replied, saying: 'So it is, brother.'
"And to that man, O Lord, came the thought: 'Marvellous it is, most wonderful indeed it is, the state of calmness wherein abide those who have gone forth from the world!' And there arose in him great faith in Alara Kalama, and he went his way."
"Now what do you think, Pukkusa? What is more difficult to do, more difficult to meet with — that a man, while conscious and awake, should not see a great number of carts, even five hundred carts, that passed him by one after another, nor hear the noise, or that one conscious and awake, in the midst of a heavy rain, with thunder rolling, lightning flashing, and thunderbolts crashing, should neither see it nor hear the noise?"
"What, O Lord, are five hundred carts — nay, six, seven, eight, nine hundred, or a thousand or even hundreds of thousands of carts — compared with this?"
"Now one time, Pukkusa, I was staying at Atuma, and had my abode in a barn there. And at that time there was a heavy rain, with thunder rolling, lightning flashing, and thunderbolts crashing. And two farmers who were brothers were killed close to the barn, together with four oxen, and a great crowd came forth from Atuma to the spot where they were killed.
"Now at that time, Pukkusa, I had come out of the barn and was walking up and down in thought before the door. And a certain man from the great crowd approached me, respectfully greeted me, and stood at one side.
"And I asked him: 'Why, brother, has this great crowd gathered together?' And he answered me: 'Just now, Lord, there was a heavy rain, with thunder rolling, lightning flashing, and thunderbolts crashing. And two farmers who were brothers were killed close by, together with four oxen. It is because of this that the great crowd has gathered. But where, Lord, were you?'
"'I was here, brother.' 'Yet, Lord, did you not see it?' 'I did not see it, brother.' 'But the noise, Lord, you surely heard?' 'I did not hear it, brother.' Then that man asked me: 'Then, Lord, perhaps you slept?' 'No, brother, I was not sleeping.' 'Then, Lord, you were conscious?' 'I was, brother.' Then that man said: 'Then, Lord, while conscious and awake, in the midst of a heavy rain, with thunder rolling, lightning flashing, and thunderbolts crashing, you neither saw it nor heard the noise?' And I answered him, saying: 'I did not, brother.'
"And to that man, Pukkusa, came the thought: 'Marvellous it is, most wonderful indeed it is, the state of calmness wherein abide those who have gone forth from the world!' And there arose in him great faith in me, and he respectfully saluted me, and keeping his right side towards me, he went his way."
When this had been said, Pukkusa of the Malla clan said to the Blessed One: "The faith, Lord, that I had in Alara Kalama I now scatter to the mighty wind, I let it be carried away as by a flowing stream! Excellent, O Lord, most excellent, O Lord! It is as if, Lord, one were to set upright what had been overthrown, or to reveal what had been hidden, or to show the path to one who had gone astray, or to light a lamp in the darkness so that those having eyes might see — even so has the Blessed One set forth the Dhamma in many ways. And so, O Lord, I take my refuge in the Blessed One, the Dhamma, and the Community of Bhikkhus. May the Blessed One accept me as his disciple, one who has taken refuge until the end of life."
Then Pukkusa of the Malla clan spoke to a certain man, saying: "Bring me at once, friend, two sets of golden-hued robes, burnished and ready for wear." And the man answered him: "So be it, sir."
And when the robes were brought, Pukkusa of the Malla clan offered them to the Blessed One, saying: "May the Blessed One, O Lord, out of compassion, accept this from me." And the Blessed One said: "Robe me, then in one, Pukkusa, and in the other robe Ananda."
"So be it, Lord." And he thereupon robed the Blessed One in one, and in the other he robed the Venerable Ananda.
And then the Blessed One instructed Pukkusa of the Malla clan in the Dhamma, and roused, edified, and gladdened him. And after that, Pukkusa rose from his seat, respectfully saluted the Blessed One, and keeping his right side towards him, went his way.
And soon after Pukkusa of the Malla clan had departed, the Venerable Ananda arranged the set of golden-hued robes, burnished and ready for wear, about the body of the Blessed One. But when the set of robes was arranged upon the body of the Blessed One, it became as though faded, and its splendor dimmed.
And the Venerable Ananda said to the Blessed One: "Marvellous it is, O Lord, most wonderful indeed it is, how clear and radiant the skin of the Tathagata appears! This set of golden-hued robes, burnished and ready for wear, Lord, now that it is arranged upon the body of the Blessed One seems to have become faded, its splendor dimmed."
"It is so, Ananda. There are two occasions, Ananda, when the skin of the Tathagata appears exceedingly clear and radiant. Which are these two? The night, Ananda, when the Tathagata becomes fully enlightened in unsurpassed, supreme Enlightenment, and the night when the Tathagata comes to his final passing away into the state of Nibbana in which no element of clinging remains. These, Ananda, are the two occasions on which the skin of the Tathagata appears exceedingly clear and radiant.
"And now today, in the last watch of this very night, Ananda, in the Mallas' Sala Grove, in the vicinity of Kusinara, between two sala trees, the Tathagata will come to his Parinibbana. So now, Ananda, let us go to the Kakuttha River
Clad in Pukkusa's gift, the robes of gold,
The Master's form was radiant to behold.
Then the Blessed One went to the Kakuttha River
And he went down into the water and bathed and drank. And coming forth from the water again, he went to the Mango Grove, and there spoke to the Venerable Cundaka, saying: "Please fold my upper robe in four, Cundaka, and lay it down. I am weary and would rest awhile."
"So be it, Lord." And Cundaka folded the robe in four and laid it down.
And the Blessed One lay down on his right side, in the lion's posture, resting one foot upon the other, and so disposed himself, mindfully and clearly comprehending, with the time for rising held in mind. And the Venerable Cundaka sat down right in front of the Blessed One.
The Buddha to Kakuttha's river came,
Where cool and limpid flows the pleasant stream;
There washed in water clear his weary frame
The Buddha — he in all the world supreme!
And having bathed and drank, the Teacher straight
Crossed over, the bhikkhus thronging in his wake.
Discoursing holy truths, the Master great
Towards the Mango Grove his path did take.
There to the elder Cundaka he spoke:
"Lay down my robe, please, folded into four."
Then the elder, swift as lightning stroke,
Hastened the Teacher's bidding to obey.
Weary, the Lord then lay down on the mat,
And Cunda on the ground before him sat.
Then the Blessed One spoke to the Venerable Ananda, saying: "It may come to pass, Ananda, that someone will cause remorse to Cunda the metalworker, saying: 'It is no gain to you, friend Cunda, but a loss, that it was from you the Tathagata took his last alms meal, and then came to his end.' Then, Ananda, the remorse of Cunda should be dispelled after this manner: 'It is a gain to you, friend Cunda, a blessing that the Tathagata took his last alms meal from you, and then came to his end. For, friend, face to face with the Blessed One I have heard and learned: "There are two offerings of food which are of equal fruition, of equal outcome, exceeding in grandeur the fruition and result of any other offerings of food. Which two? The one partaken of by the Tathagata before becoming fully enlightened in unsurpassed, supreme Enlightenment; and the one partaken of by the Tathagata before passing into the state of Nibbana in which no element of clinging remains. By his deed the worthy Cunda has accumulated merit which makes for long life, beauty, well being, glory, heavenly rebirth, and sovereignty."' Thus, Ananda, the remorse of Cunda the metalworker should be dispelled."
Then the Blessed One, understanding that matter, breathed forth the solemn utterance:
Who gives, his virtues shall increase;
Who is self-curbed, no hatred bears;
Whoso is skilled in virtue, evil shuns,
And by the rooting out of lust and hate
And all delusion, comes to be at peace.
Then the Blessed One addressed the Venerable Ananda, saying: "Come, Ananda, let us cross to the farther bank of the Hiraññavati, and go to the Mallas' Sala Grove, in the vicinity of Kusinara."
"So be it, Lord."
And the Blessed One, together with a large company of bhikkhus, went to the further bank of the river Hiraññavati, to the Sala Grove of the Mallas, in the vicinity of Kusinara. And there he spoke to the Venerable Ananda, saying:
"Please, Ananda, prepare for me a couch between the twin sala trees, with the head to the north. I am weary, Ananda, and want to lie down."
"So be it, Lord." And the Venerable Ananda did as the Blessed One asked him to do.
Then the Blessed One lay down on his right side, in the lion's posture, resting one foot upon the other, and so disposed himself, mindfully and clearly comprehending.
At that time the twin sala trees broke out in full bloom, though it was not the season of flowering. And the blossoms rained upon the body of the Tathagata and dropped and scattered and were strewn upon it in worship of the Tathagata. And celestial mandarava flowers and heavenly sandalwood powder from the sky rained down upon the body of the Tathagata, and dropped and scattered and were strewn upon it in worship of the Tathagata. And the sound of heavenly voices and heavenly instruments made music in the air out of reverence for the Tathagata.
And the Blessed One spoke to the Venerable Ananda, saying: "Ananda, the twin sala trees are in full bloom, though it is not the season of flowering. And the blossoms rain upon the body of the Tathagata and drop and scatter and are strewn upon it in worship of the Tathagata. And celestial coral flowers and heavenly sandalwood powder from the sky rain down upon the body of the Tathagata, and drop and scatter and are strewn upon it in worship of the Tathagata. And the sound of heavenly voices and heavenly instruments makes music in the air out of reverence for the Tathagata.
"Yet it is not thus, Ananda, that the Tathagata is respected, venerated, esteemed, worshipped, and honored in the highest degree. But, Ananda, whatever bhikkhu or bhikkhuni, layman or laywoman, abides by the Dhamma, lives uprightly in the Dhamma, walks in the way of the Dhamma, it is by such a one that the Tathagata is respected, venerated, esteemed, worshipped, and honored in the highest degree. Therefore, Ananda, thus should you train yourselves: 'We shall abide by the Dhamma, live uprightly in the Dhamma, walk in the way of the Dhamma.'"
At that time the Venerable Upavana was standing before the Blessed One, fanning him. And the Blessed One rebuked him, saying: "Move aside, bhikkhu, do not stand in front of me."
And to the Venerable Ananda came the thought: "This Venerable Upavana has been in attendance on the Blessed One for a long time, closely associating with him and serving him. Yet now, right at the end, the Blessed One rebukes him. What now could be the reason, what the cause for the Blessed One to rebuke the Venerable Upavana, saying: 'Move aside, bhikkhu, do not stand in front of me'?"
And the Venerable Ananda told his thought to the Blessed One. The Blessed One said: "Throughout the tenfold world-system, Ananda, there are hardly any of the deities that have not gathered together to look upon the Tathagata. For a distance of twelve yojanas around the Sala Grove of the Mallas in the vicinity of Kusinara there is not a spot that could be pricked with the tip of a hair that is not filled with powerful deities. And these deities, Ananda, are complaining: 'From afar have we come to look upon the Tathagata. For rare in the world is the arising of Tathagatas, Arahants, Fully Enlightened Ones. And this day, in the last watch of the night, the Tathagata's Parinibbana will come about. But this bhikkhu of great powers has placed himself right in front of the Blessed One, concealing him, so that now, at the very end, we are prevented from looking upon him.' Thus, Ananda, the deities complain."
"Of what kind of deities, Lord, is the Blessed One aware?"
"There are deities, Ananda, in space and on earth, who are earthly-minded; with dishevelled hair they weep, with uplifted arms they weep; flinging themselves on the ground, they roll from side to side, lamenting: 'Too soon has the Blessed One come to his Parinibbana! Too soon has the Happy One come to his Parinibbana! Too soon will the Eye of the World vanish from sight!'
"But those deities who are freed from passion, mindful and comprehending, reflect in this way: 'Impermanent are all compounded things. How could this be otherwise?'"
"Formerly, Lord, on leaving their quarters after the rains, the bhikkhus would set forth to see the Tathagata, and to us there was the gain and benefit of receiving and associating with those very revered bhikkhus who came to have audience with the Blessed One and to wait upon him. But, Lord, after the Blessed One has gone, we shall no longer have that gain and benefit."
"There are four places, Ananda, that a pious person should visit and look upon with feelings of reverence. What are the four?
"'Here the Tathagata was born!' This, Ananda, is a place that a pious person should visit and look upon with feelings of reverence.
"'Here the Tathagata became fully enlightened in unsurpassed, supreme Enlightenment!' This, Ananda, is a place that a pious person should visit and look upon with feelings of reverence.
"'Here the Tathagata set rolling the unexcelled Wheel of the Dhamma!' This, Ananda, is a place that a pious person should visit and look upon with feelings of reverence.
"'Here the Tathagata passed away into the state of Nibbana in which no element of clinging remains!' This, Ananda, is a place that a pious person should visit and look upon with feelings of reverence.
"These, Ananda, are the four places that a pious person should visit and look upon with feelings of reverence. And truly there will come to these places, Ananda, pious bhikkhus and bhikkhunis, laymen and laywomen, reflecting: 'Here the Tathagata was born! Here the Tathagata became fully enlightened in unsurpassed, supreme Enlightenment! Here the Tathagata set rolling the unexcelled Wheel of the Dhamma! Here the Tathagata passed away into the state of Nibbana in which no element of clinging remains!'
"And whoever, Ananda, should die on such a pilgrimage with his heart established in faith, at the breaking up of the body, after death, will be reborn in a realm of heavenly happiness."
Then the Venerable Ananda said to the Blessed One: "How, Lord, should we conduct ourselves towards women?"
"Do not see them, Ananda."
"But, Lord, if we do see them?"
"Do not speak, Ananda."
"But, Lord, if they should speak to us?"
"Then, Ananda, you should establish mindfulness."
Then the Venerable Ananda said: "How should we act, Lord, respecting the body of the Tathagata?"
"Do not hinder yourselves, Ananda, to honor the body of the Tathagata. Rather you should strive, Ananda, and be zealous on your own behalf, for your own good. Unflinchingly, ardently, and resolutely you should apply yourselves to your own good. For there are, Ananda, wise nobles, wise brahmans, and wise householders who are devoted to the Tathagata, and it is they who will render the honor to the body of the Tathagata."
Then the Venerable Ananda said: "But how, Lord, should they act respecting the body of the Tathagata?"
"After the same manner, Ananda, as towards the body of a universal monarch."
"But how, Lord, do they act respecting the body of a universal monarch?"
"The body of a universal monarch, Ananda, is first wrapped round with new linen, and then with teased cotton wool, and so it is done up to five hundred layers of linen and five hundred of cotton wool. When that is done, the body of the universal monarch is placed in an iron oil vessel, which is enclosed in another iron vessel, a funeral pyre is built of all kinds of perfumed woods, and so the body of the universal monarch is burned; and at a crossroads a stupa is raised for the universal monarch. So it is done, Ananda, with the body of a universal monarch. And even, Ananda, as with the body of a universal monarch, so should it be done with the body of the Tathagata; and at a crossroads also a stupa should be raised for the Tathagata. And whosoever shall bring to that place garlands or incense or sandalpaste, or pay reverence, and whose mind becomes calm there — it will be to his well being and happiness for a long time.
"There are four persons, Ananda, who are worthy of a stupa. Who are those four? A Tathagata, an Arahant, a Fully Enlightened One is worthy of a stupa; so also is a Paccekabuddha, and a disciple of a Tathagata, and a universal monarch.
"And why, Ananda, is a Tathagata, an Arahant, a Fully Enlightened One worthy of a stupa? Because, Ananda, at the thought: 'This is the stupa of that Blessed One, Arahant, Fully Enlightened One!' the hearts of many people will be calmed and made happy; and so calmed and with their minds established in faith therein, at the breaking up of the body, after death, they will be reborn in a realm of heavenly happiness. And so also at the thought: 'This is the stupa of that Paccekabuddha!' or 'This is the stupa of a disciple of that Tathagata, Arahant, Fully Enlightened One!' or 'This is the stupa of that righteous monarch who ruled according to Dhamma!' — the hearts of many people are calmed and made happy; and so calmed and with their minds established in faith therein, at the breaking up of the body, after death, they will be reborn in a realm of heavenly happiness. And it is because of this, Ananda, that these four persons are worthy of a stupa."
Then the Venerable Ananda went into the vihara and leaned against the doorpost and wept: "I am still but a learner,51 and still have to strive for my own perfection. But, alas, my Master, who was so compassionate towards me, is about to pass away!"
And the Blessed One spoke to the bhikkhus, saying: "Where, bhikkhus, is Ananda?"
"The Venerable Ananda, Lord, has gone into the vihara and there stands leaning against the door post and weeping: 'I am still but a learner, and still have to strive for my own perfection. But, alas, my Master, who was so compassionate towards me, is about to pass away!'"
Then the Blessed One asked a certain bhikkhu to bring the Venerable Ananda to him, saying: "Go, bhikkhu, and say to Ananda, 'Friend Ananda, the Master calls you.'"
"So be it, Lord." And that bhikkhu went and spoke to the Venerable Ananda as the Blessed One had asked him to. And the Venerable Ananda went to the Blessed One, bowed down to him, and sat down on one side.
Then the Blessed One spoke to the Venerable Ananda, saying: "Enough, Ananda! Do not grieve, do not lament! For have I not taught from the very beginning that with all that is dear and beloved there must be change, separation, and severance? Of that which is born, come into being, compounded, and subject to decay, how can one say: 'May it not come to dissolution!'? There can be no such state of things. Now for a long time, Ananda, you have served the Tathagata with loving-kindness in deed, word, and thought, graciously, pleasantly, with a whole heart and beyond measure. Great good have you gathered, Ananda! Now you should put forth energy, and soon you too will be free from the taints."
Then the Blessed One addressed the bhikkhus, saying: "Bhikkhus, the Blessed Ones, Arahants, Fully Enlightened Ones of times past also had excellent and devoted attendant bhikkhus, such as I have in Ananda. And so also, bhikkhus, will the Blessed Ones, Arahants, Fully Enlightened Ones of times to come.
"Capable and judicious is Ananda, bhikkhus, for he knows the proper time for bhikkhus to have audience with the Tathagata, and the time for bhikkhunis, the time for laymen and for laywomen; the time for kings and for ministers of state; the time for teachers of other sects and for their followers.
"In Ananda, bhikkhus, are to be found four rare and superlative qualities. What are the four? If, bhikkhus, a company of bhikkhus should go to see Ananda, they become joyful on seeing him; and if he then speaks to them of the Dhamma, they are made joyful by his discourse; and when he becomes silent, they are disappointed. So it is also when bhikkhunis, laymen, or laywomen go to see Ananda: they become joyful on seeing him; and if he then speaks to them of the Dhamma, they are made joyful by his discourse; and when he becomes silent, they are disappointed.
"In a universal monarch, bhikkhus, are to be found four rare and superlative qualities. What are those four? If, bhikkhus, a company of nobles should go to see the universal monarch, they become joyful on seeing him; and if he then speaks, they are made joyful by his talk; and when he becomes silent, they are disappointed. So it is also when a company of brahmans, of householders, or of ascetics goes to see a universal monarch.
"And in just the same way, bhikkhus, in Ananda are to be found these four rare and superlative qualities."
When this had been said, the Venerable Ananda spoke to the Blessed One, saying: "Let it not be, Lord, that the Blessed One should pass away in this mean place, this uncivilized township in the midst of the jungle, a mere outpost of the province. There are great cities, Lord, such as Campa, Rajagaha, Savatthi, Saketa, Kosambi, and Benares — let the Blessed One have his final passing away in one of those. For in those cities dwell many wealthy nobles and brahmans and householders who are devotees of the Tathagata, and they will render due honor to the remains of the Tathagata."
"Do not say that, Ananda! Do not say: 'This mean place, this uncivilized township in the midst of the jungle, a mere outpost of the province.' In times long past, Ananda, there was a king by the name of Maha Sudassana, who was a universal monarch, a king of righteousness, a conqueror of the four quarters of the earth, whose realm was established in security, and who was endowed with the seven jewels. And that King Maha Sudassana, Ananda, had his royal residence here at Kusinara, which was then called Kusavati, and it extended twelve yojanas from east to west, and seven from north to south.
"And mighty, Ananda, was Kusavati, the capital, prosperous and well populated, much frequented by people, and abundantly provided with food. Just as the royal residence of the deities, Alakamanda, is mighty, prosperous, and well populated, much frequented by deities and abundantly provided with food, so was the royal capital of Kusavati.
"Kusavati, Ananda, resounded unceasingly day and night with ten sounds — the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of 'Eat, drink, and be merry!'
"Go now, Ananda, to Kusinara and announce to the Mallas: 'Today, Vasetthas, in the last watch of the night, the Tathagata's Parinibbana will take place. Approach, O Vasetthas, draw near! Do not be remorseful later at the thought: "In our township it was that the Tathagata's Parinibbana took place, but we failed to see him at the end!"'"
"So be it, Lord." And the Venerable Ananda prepared himself, and taking bowl and robe, went with a companion to Kusinara.
Now at that time the Mallas had gathered in the council hall for some public business. And the Venerable Ananda approached them and announced: "Today, Vasetthas, in the last watch of the night, the Tathagata's Parinibbana will take place. Approach, Vasetthas, draw near! Do not be remorseful later at the thought: 'In our township it was that the Tathagata's Parinibbana took place, but we failed to see him at the end.'"
When they heard the Venerable Ananda speak these words, the Mallas with their sons, their wives, and the wives of their sons, were sorely grieved, grieved at heart and afflicted; and some, with their hair all dishevelled, with arms uplifted in despair, wept; flinging themselves on the ground, they rolled from side to side, lamenting: "Too soon has the Blessed One come to his Parinibbana! Too soon has the Happy One come to his Parinibbana! Too soon will the Eye of the World vanish from sight!"
And thus afflicted and filled with grief, the Mallas, with their sons, their wives, and the wives of their sons, went to the Sala Grove, the recreation park of the Mallas, to the place where the Venerable Ananda was.
And the thought arose in the Venerable Ananda: "If I were to allow the Mallas of Kusinara to pay reverence to the Blessed One one by one, the night will have given place to dawn before they are all presented to him. Therefore let me divide them up according to clan, each family in a group, and so present them to the Blessed One thus: 'The Malla of such and such a name, Lord, with his wives and children, his attendants and his friends, pays homage at the feet of the Blessed One.'"
And the Venerable Ananda divided the Mallas up according to clan, each family in a group, and presented them to the Blessed One. So it was that the Venerable Ananda caused the Mallas of Kusinara to be presented to the Blessed One by clans, each family in a group, even in the first watch of the night.
Now at that time a wandering ascetic named Subhadda was dwelling at Kusinara. And Subhadda the wandering ascetic heard it said: "Today in the third watch of the night, the Parinibbana of the ascetic Gotama will take place."
And the thought arose in him: "I have heard it said by old and venerable wandering ascetics, teachers of teachers, that the arising of Tathagatas, Arahants, Fully Enlightened Ones, is rare in the world. Yet this very day, in the last watch of the night, the Parinibbana of the ascetic Gotama will take place. Now there is in me a doubt; but to this extent I have faith in the ascetic Gotama, that he could so teach me the Dhamma as to remove that doubt."
Then the wandering ascetic Subhadda went to the Sala Grove, the recreation park of the Mallas, and drew near to the Venerable Ananda, and told the Venerable Ananda his thought. And he spoke to the Venerable Ananda, saying: "Friend Ananda, it would be good if I could be allowed into the presence of the ascetic Gotama."
But the Venerable Ananda answered him, saying: "Enough, friend Subhadda! Do not trouble the Tathagata. The Blessed One is weary."
Yet a second and a third time the wandering ascetic Subhadda made his request, and a second and a third time the Venerable Ananda refused him.
And the Blessed One heard the talk between them, and he called the Venerable Ananda and said: "Stop, Ananda! Do not refuse Subhadda. Subhadda, Ananda, may be allowed into the presence of the Tathagata. For whatever he will ask me, he will ask for the sake of knowledge, and not as an offence. And the answer I give him, that he will readily understand."
Thereupon the Venerable Ananda said to the wandering ascetic Subhadda: "Go then, friend Subhadda, the Blessed One gives you leave."
Then the wandering ascetic Subhadda approached the Blessed One and saluted him courteously. And having exchanged with him pleasant and civil greetings, the wandering ascetic Subhadda seated himself at one side and addressed the Blessed One, saying: "There are, Venerable Gotama, ascetics and brahmans who are heads of great companies of disciples, who have large retinues, who are leaders of schools, well known and renowned, and held in high esteem by the multitude, such teachers as Purana Kassapa, Makkhali Gosala, Ajita Kesakambali, Pakudha Kaccayana, Sañjaya Belatthiputta, Nigantha Nataputta. Have all of these attained realization, as each of them would have it believed, or has none of them, or is it that some have attained realization and others not?"
"Enough, Subhadda! Let it be as it may, whether all of them have attained realization, as each of them would have it believed, or whether none of them has, or whether some have attained realization and others not. I will teach you the Dhamma, Subhadda; listen and heed it well, and I will speak."
"So be it, Lord."
And the Blessed One spoke, saying: "In whatsoever Dhamma and Discipline, Subhadda, there is not found the Noble Eightfold Path, neither is there found a true ascetic of the first, second, third, or fourth degree of saintliness. But in whatsoever Dhamma and Discipline there is found the Noble Eightfold Path, there is found a true ascetic of the first, second, third, and fourth degrees of saintliness.54 Now in this Dhamma and Discipline, Subhadda, is found the Noble Eightfold Path; and in it alone are also found true ascetics of the first, second, third, and fourth degrees of saintliness. Devoid of true ascetics are the systems of other teachers. But if, Subhadda, the bhikkhus live righteously, the world will not be destitute of arahats.
"In age but twenty-nine was I, Subhadda,
When I renounced the world to seek the Good;
Fifty-one years have passed since then, Subhadda,
And in all that time a wanderer have I been
In the domain of virtue and of truth,
And except therein, there is no saint
(of the first degree).
Fifty-one years have passed since then, Subhadda,
And in all that time a wanderer have I been
In the domain of virtue and of truth,
And except therein, there is no saint
(of the first degree).
"And there is none of the second degree, nor of the third degree, nor of the fourth degree of saintliness. Devoid of true ascetics are the systems of other teachers. But if, Subhadda, the bhikkhus live righteously, the world will not be destitute of arahats."
When this was said, the wandering ascetic Subhadda spoke to the Blessed One, saying: "Excellent, O Lord, most excellent, O Lord! It is as if, Lord, one were to set upright what had been overthrown, or to reveal what had been hidden, or to show the path to one who had gone astray, or to light a lamp in the darkness so that those with eyes might see — even so has the Blessed One set forth the Dhamma in many ways. And so, O Lord, I take my refuge in the Blessed One, the Dhamma, and the Community of Bhikkhus. May I receive from the Blessed One admission to the Order and also the higher ordination."
"Whoever, Subhadda, having been formerly a follower of another creed, wishes to receive admission and higher ordination in this Dhamma and Discipline, remains on probation for a period of four months. At the end of those four months, if the bhikkhus are satisfied with him, they grant him admission and higher ordination as a bhikkhu. Yet in this matter I recognize differences of personalities."
"If, O Lord, whoever, having been formerly a follower of another creed, wishes to receive admission and higher ordination in this Dhamma and Discipline, remains on probation for a period of four months, and at the end of those four months, if the bhikkhus are satisfied with him, they grant him admission and higher ordination as a bhikkhu — then I will remain on probation for a period of four years. And at the end of those four years, if the bhikkhus are satisfied with me, let them grant me admission and higher ordination as a bhikkhu."
But the Blessed One called the Venerable Ananda and said to him: "Ananda, let Subhadda be given admission into the Order." And the Venerable Ananda replied: "So be it, Lord."
Then the wandering ascetic Subhadda said to the Venerable Ananda: "It is a gain to you, friend Ananda, a blessing, that in the presence of the Master himself you have received the sprinkling of ordination as a disciple."
So it came about that the wandering ascetic Subhadda, in the presence of the Blessed One, received admission and higher ordination. And from the time of his ordination the Venerable Subhadda remained alone, secluded, heedful, ardent, and resolute. And before long he attained to the goal for which a worthy man goes forth rightly from home to homelessness, the supreme goal of the holy life; and having by himself realized it with higher knowledge, he dwelt therein. He knew: "Destroyed is birth; the higher life is fulfilled; nothing more is to be done, and beyond this life nothing more remains." And the Venerable Subhadda became yet another among the arahats, and he was the last disciple converted by the Blessed One himself.
Now the Blessed One spoke to the Venerable Ananda, saying: "It may be, Ananda, that to some among you the thought will come: 'Ended is the word of the Master; we have a Master no longer.' But it should not, Ananda, be so considered. For that which I have proclaimed and made known as the Dhamma and the Discipline, that shall be your Master when I am gone.
"And, Ananda, whereas now the bhikkhus address one another as 'friend,' let it not be so when I am gone. The senior bhikkhus, Ananda, may address the junior ones by their name, their family name, or as 'friend'; but the junior bhikkhus should address the senior ones as 'venerable sir' or 'your reverence.'
"If it is desired, Ananda, the Sangha may, when I am gone, abolish the lesser and minor rules.
"Ananda, when I am gone, let the higher penalty be imposed upon the bhikkhu Channa."
"But what, Lord, is the higher penalty?"
"The bhikkhu Channa, Ananda, may say what he will, but the bhikkhus should neither converse with him, nor exhort him, nor admonish him."
Then the Blessed One addressed the bhikkhus, saying: "It may be, bhikkhus, that one of you is in doubt or perplexity as to the Buddha, the Dhamma, or the Sangha, the path or the practice. Then question, bhikkhus! Do not be given to remorse later on with the thought: 'The Master was with us face to face, yet face to face we failed to ask him.'"
But when this was said, the bhikkhus were silent. And yet a second and a third time the Blessed One said to them: "It may be, bhikkhus, that one of you is in doubt or perplexity as to the Buddha, the Dhamma, or the Sangha, the path or the practice. Then question, bhikkhus! Do not be given to remorse later on with the thought: 'The Master was with us face to face, yet face to face we failed to ask him.'"
And for a second and a third time the bhikkhus were silent. Then the Blessed One said to them: "It may be, bhikkhus, out of respect for the Master that you ask no questions. Then, bhikkhus, let friend communicate it to friend." Yet still the bhikkhus were silent.
And the Venerable Ananda spoke to the Blessed One, saying: "Marvellous it is, O Lord, most wonderful it is! This faith I have in the community of bhikkhus, that not even one bhikkhu is in doubt or perplexity as to the Buddha, the Dhamma, or the Sangha, the path or the practice."
"Out of faith, Ananda, you speak thus. But here, Ananda, the Tathagata knows for certain that among this community of bhikkhus there is not even one bhikkhu who is in doubt or perplexity as to the Buddha, the Dhamma, or the Sangha, the path or the practice. For, Ananda, among these five hundred bhikkhus even the lowest is a stream-enterer, secure from downfall, assured, and bound for enlightenment."
And the Blessed One addressed the bhikkhus, saying: "Behold now, bhikkhus, I exhort you: All compounded things are subject to vanish. Strive with earnestness!"
This was the last word of the Tathagata.
And the Blessed One entered the first jhana. Rising from the first jhana, he entered the second jhana. Rising from the second jhana, he entered the third jhana. Rising from the third jhana, he entered the fourth jhana. And rising out of the fourth jhana, he entered the sphere of infinite space. Rising from the attainment of the sphere of infinite space, he entered the sphere of infinite consciousness. Rising from the attainment of the sphere of infinite consciousness, he entered the sphere of nothingness. Rising from the attainment of the sphere of nothingness, he entered the sphere of neither-perception-nor-non-perception. And rising out of the attainment of the sphere of neither-perception-nor-non-perception, he attained to the cessation of perception and feeling.
And the Venerable Ananda spoke to the Venerable Anuruddha, saying: "Venerable Anuruddha, the Blessed One has passed away."
"No, friend Ananda, the Blessed One has not passed away. He has entered the state of the cessation of perception and feeling."
Then the Blessed One, rising from the cessation of perception and feeling, entered the sphere of neither-perception-nor-non-perception. Rising from the attainment of the sphere of neither-perception-nor-non-perception, he entered the sphere of nothingness. Rising from the attainment of the sphere of nothingness, he entered the sphere of infinite consciousness. Rising from the attainment of the sphere of infinite consciousness, he entered the sphere of infinite space. Rising from the attainment of the sphere of infinite space, he entered the fourth jhana. Rising from the fourth jhana, he entered the third jhana. Rising from the third jhana, he entered the second jhana. Rising from the second jhana, he entered the first jhana.
Rising from the first jhana, he entered the second jhana. Rising from the second jhana, he entered the third jhana. Rising from the third jhana, he entered the fourth jhana. And, rising from the fourth jhana, the Blessed One immediately passed away.
And when the Blessed One had passed away, simultaneously with his Parinibbana there came a tremendous earthquake, dreadful and astounding, and the thunders rolled across the heavens.
And when the Blessed One had passed away, simultaneously with his Parinibbana, Brahma Sahampati spoke this stanza:
All must depart — all beings that have life
Must shed their compound forms. Yea, even one,
A Master such as he, a peerless being,
Powerful in wisdom, the Enlightened One, has passed away.
And when the Blessed One had passed away, simultaneously with his Parinibbana, Sacca, king of the gods, spoke this stanza:
Transient are all compounded things,
Subject to arise and vanish;
Having come into existence they pass away;
Good is the peace when they forever cease.
And when the Blessed One had passed away, simultaneously with his Parinibbana, the Venerable Anuruddha spoke this stanza:
No movement of the breath, but with steadfast heart,
Free from desires and tranquil — so the sage
Comes to his end. By mortal pangs unshaken,
His mind, like a flame extinguished, finds release.
And when the Blessed One had passed away, simultaneously with his Parinibbana, the Venerable Ananda spoke this stanza:
Then there was terror, and the hair stood up, when he,
The All-accomplished One, the Buddha, passed away.
Then, when the Blessed One had passed away, some bhikkhus, not yet freed from passion, lifted up their arms and wept; and some, flinging themselves on the ground, rolled from side to side and wept, lamenting: "Too soon has the Blessed One come to his Parinibbana! Too soon has the Happy One come to his Parinibbana! Too soon has the Eye of the World vanished from sight!"
But the bhikkhus who were freed from passion, mindful and clearly comprehending, reflected in this way: "Impermanent are all compounded things. How could this be otherwise?"
And the Venerable Anuruddha addressed the bhikkhus, saying: "Enough, friends! Do not grieve, do not lament! For has not the Blessed One declared that with all that is dear and beloved there must be change, separation, and severance? Of that which is born, come into being, compounded and subject to decay, how can one say: 'May it not come to dissolution!'? The deities, friends, are aggrieved."
"But, venerable sir, of what deities is the Venerable Anuruddha aware?"
"There are deities, friend Ananda, in space and on the earth who are earthly-minded; with dishevelled hair they weep, with uplifted arms they weep; flinging themselves on the ground, they roll from side to side, lamenting: 'Too soon has the Blessed One come to his Parinibbana! Too soon has the Happy One come to his Parinibbana! Too soon has the Eye of the World vanished from sight!' But those deities who are freed from passion, mindful and clearly comprehending, reflect in this way: 'Impermanent are all compounded things. How could this be otherwise?'"
Now the Venerable Anuruddha and the Venerable Ananda spent the rest of the night in talking on the Dhamma. Then the Venerable Anuruddha spoke to the Venerable Ananda, saying: "Go now, friend Ananda, to Kusinara, and announce to the Mallas: 'The Blessed One, Vasetthas, has passed away. Do now as seems fitting to you.'"
"So be it, venerable sir." And the Venerable Ananda prepared himself in the forenoon, and taking bowl and robe, went with a companion into Kusinara.
At that time the Mallas of Kusinara had gathered in the council hall to consider that very matter. And the Venerable Ananda approached them and announced: "The Blessed One, Vasetthas, has passed away. Do now as seems fitting to you."
And when they heard the Venerable Ananda speak these words, the Mallas with their sons, their wives, and the wives of their sons, were sorely grieved, grieved at heart and afflicted; and some, with their hair all dishevelled, with arms upraised in despair, wept; flinging themselves on the ground, they rolled from side to side, lamenting: "Too soon has the Blessed One come to his Parinibbana! "Too soon has the Happy One come to his Parinibbana! Too soon has the Eye of the World vanished from sight!"
Then the Mallas of Kusinara gave orders to their men, saying: "Gather now all the perfumes, flower-garlands, and musicians, even all that are in Kusinara." And the Mallas, with the perfumes, the flower-garlands, and the musicians, and with five hundred sets of clothing, went to the Sala Grove, the recreation park of the Mallas, and approached the body of the Blessed One. And having approached, they paid homage to the body of the Blessed One with dance, song, music, flower-garlands, and perfume, and erecting canopies and pavilions, they spent the day showing respect, honor, and veneration to the body of the Blessed One. And then the thought came to them: "Now the day is too far spent for us to cremate the body of the Blessed One. Tomorrow we will do it."
And for the second day, and a third, fourth, fifth, and sixth day, they paid homage to the body of the Blessed One with dance, song, music, flower-garlands, and perfume, and erecting canopies and pavilions, they spent the day showing respect, honor, and veneration to the body of the Blessed One.
But on the seventh day the thought came to them: "We have paid homage to the body of the Blessed One with dance, song, music, flower-garlands, and perfume, and have shown respect, honor, and veneration; let us now carry the body of the Blessed One southward to the southern part of the town and beyond, and let us there cremate the body of the Blessed One south of the town."
And eight Mallas of the foremost families, bathed from the crown of their heads and wearing new clothes, with the thought: "We will lift up the body of the Blessed One," tried to do so but they could not.
Then the Mallas spoke to the Venerable Anuruddha, saying: "What is the cause, Venerable Anuruddha, what is the reason that these eight Mallas of the foremost families, bathed from the crown of their heads and wearing new clothes, with the thought: 'We will lift up the body of the Blessed One,' try to do so but cannot?"
"You, Vasetthas, have one purpose, the deities have another."
"Then what, venerable sir, is the purpose of the deities?"
"Your purpose, Vasetthas, is this: 'We have paid homage to the body of the Blessed One with dance, song, music, flower-garlands, and perfume, and have shown respect, honor, and veneration; let us now carry the body of the Blessed One southward to the southern part of the town and beyond, and let us there cremate the body of the Blessed One south of the town.' But the purpose of the deities, Vasetthas, is this: 'We have paid homage to the body of the Blessed One with heavenly dance, song, music, flower-garlands, and perfume, and have shown respect, honor, and veneration; let us now carry the body of the Blessed One northward to the northern part of the town; and having carried it through the northern gate, let us go through the center of the town, and then eastward to the east of the town; and having passed through the east gate, let us carry it to the cetiya of the Mallas, Makuta-bandhana, and there let us cremate the body of the Blessed One.'"
"As the deities wish, venerable sir, so let it be."
Thereupon the whole of Kusinara, even to the dust heaps and rubbish heaps, became covered knee-deep in mandarava flowers. And homage was paid to the body of the Blessed One by the deities as well as the Mallas of Kusinara. With dance, song, music, flower-garlands, and perfume, both divine and human, respect, honor, and veneration were shown. And they carried the body of the Blessed One northward to the northern part of the town; and having carried it through the northern gate, they went through the center of the town, and then eastward to the east of the town; and having passed through the east gate, they carried the body of the Blessed One to the cetiya of the Mallas, Makuta-bandhana, and there laid it down.
Then the Mallas of Kusinara spoke to the Venerable Ananda, saying: "How should we act, Venerable Ananda, respecting the body of the Tathagata?"
"After the same manner, Vasetthas, as towards the body of a universal monarch."
"But how, venerable Ananda, do they act respecting the body of a universal monarch?"
"The body of a universal monarch, Vasetthas, is first wrapped round with new linen, and then with teased cotton wool. And again it is wrapped round with new linen, and again with teased cotton wool, and so it is done up to five hundred layers of linen and five hundred of cotton wool. When that is done, the body of the universal monarch is placed in an iron oil-vessel, which is enclosed in another iron vessel and a funeral pyre is built of all kinds of perfumed woods, and so the body of the universal monarch is burned. And at a crossroads a stupa is raised for the universal monarch. So it is done, Vasetthas, with the body of a universal monarch.
"And even, Vasetthas, as with the body of a universal monarch, so should it be done with the body of the Tathagata; and at a crossroads also a stupa should be raised for the Tathagata. And whoever shall bring to that place garlands or incense or sandalwood paste, or pay reverence, and whose mind becomes calm there — it will be to his well being and happiness for a long time."
Then the Mallas gave orders to their men, saying: "Gather now all the teased cotton wool of the Mallas!" And the Mallas of Kusinara wrapped the body of the Blessed One round with new linen, and then with teased cotton wool. And again they wrapped it round with new linen, and again with teased cotton wool, and so it was done up to five hundred layers of linen and five hundred of cotton wool. When that was done, they placed the body of the Blessed One in an iron oil-vessel, which was enclosed in another iron vessel, and they built a funeral pyre of all kinds of perfumed woods, and upon it they laid the body of the Blessed One.
Now at that time the Venerable Maha Kassapa was journeying from Pava to Kusinara together with a large company of five hundred bhikkhus. And on the way, the Venerable Maha Kassapa went aside from the highway and sat down at the foot of a tree.
And a certain Ajivaka came by, on his way to Pava, and he had taken a mandarava flower from Kusinara. And the Venerable Maha Kassapa saw the Ajivaka coming from a distance, and as he drew close he spoke to him, saying: "Do you know, friend, anything of our Master?"
"Yes, friend, I know. It is now seven days since the ascetic Gotama passed away. From there I have brought this mandarava flower."
Thereupon some bhikkhus, not yet freed from passion, lifted up their arms and wept; and some, flinging themselves on the ground, rolled from side to side and wept, lamenting: "Too soon has the Blessed One come to his Parinibbana! Too soon has the Happy One come to his Parinibbana! Too soon has the Eye of the World vanished from sight!"
Now at that time, one Subhadda, who had renounced only in his old age, was seated in the assembly. And he addressed the bhikkhus, saying: "Enough, friends! Do not grieve, do not lament! We are well rid of that great ascetic. Too long, friends, have we been oppressed by his saying: 'This is fitting for you; that is not fitting for you.' Now we shall be able to do as we wish, and what we do not wish, that we shall not do."
But the Venerable Maha Kassapa addressed the bhikkhus, saying: "Enough friends! Do not grieve, do not lament! For has not the Blessed One declared that with all that is dear and beloved there must be change, separation, and severance? Of that which is born, come into being, compounded, and subject to decay, how can one say: 'May it not come to dissolution!'?"
Now at that time four Mallas of the foremost families, bathed from the crown of their heads and wearing new clothes, with the thought: "We will set alight the Blessed One's pyre," tried to do so but they could not. And the Mallas spoke to the Venerable Anuruddha, saying: "What is the cause, Venerable Anuruddha, what is the reason that these four Mallas of the foremost families, bathed from the crown of their heads and wearing new clothes, with the thought: "We will set alight the Blessed One's pyre,' try to do so but cannot?"
"You, Vasetthas, have one purpose, the deities have another."
"Then what, venerable sir, is the purpose of the deities?"
"The purpose of the deities, Vasetthas, is this: 'The Venerable Maha Kassapa is on his way from Pava to Kusinara together with a large company of five hundred bhikkhus. Let not the Blessed One's pyre be set alight until the Venerable Maha Kassapa has paid homage at the feet of the Blessed One.'"
"As the deities wish, venerable sir, so let it be."
And the Venerable Maha Kassapa approached the pyre of the Blessed One, at the cetiya of the Mallas, Makuta-bandhana, in Kusinara. And he arranged his upper robe on one shoulder, and with his clasped hands raised in salutation, he walked three times round the pyre, keeping his right side towards the Blessed One's body, and he paid homage at the feet of the Blessed One. And even so did the five hundred bhikkhus.
And when homage had been paid by the Venerable Maha Kassapa and the five hundred bhikkhus, the pyre of the Blessed One burst into flame by itself.
And it came about that when the body of the Blessed One had been burned, no ashes or particles were to be seen of what had been skin, tissue, flesh, sinews, and fluid; only bones remained. Just as when ghee or oil is burned, it leaves no particles or ashes behind, even so when the body of the Blessed One had been burned, no ashes or particles were to be seen of what had been skin, tissue, flesh, sinews, and fluid; only bones remained. And of the five hundred linen wrappings, only two were not consumed, the innermost and the outermost.
And when the body of the Blessed One had been burned, water rained down from heaven and extinguished the pyre of the Blessed One, and from the sala trees water came forth, and the Mallas of Kusinara brought water scented with many kinds of perfumes, and they too extinguished the pyre of the Blessed One.
And the Mallas of Kusinara laid the relics of the Blessed One in their council hall, and surrounded them with a lattice-work of spears and encircled them with a fence of bows; and there for seven days they paid homage to the relics of the Blessed One with dance, song, music, flower-garlands, and perfume, and showed respect, honor, and veneration to the relics of the Blessed One.
Then the king of Magadha
And the Licchavis of Vesali came to know that at Kusinara the Blessed One had passed away. And they sent a message to the Mallas of Kusinara, saying: "The Blessed One was of the warrior caste, and we are too. We are worthy to receive a portion of the relics of the Blessed One. We will erect a stupa over the relics of the Blessed One and hold a festival in their honor."
And the Sakyas of Kapilavatthu came to know that at Kusinara the Blessed One had passed away. And they sent a message to the Mallas of Kusinara, saying: "The Blessed One was the greatest of our clan. We are worthy to receive a portion of the relics of the Blessed One. We will erect a stupa over the relics of the Blessed One and hold a festival in their honor."
And the Bulis of Allakappa came to know that at Kusinara the Blessed One had passed away. And they sent a message to the Mallas of Kusinara, saying: "The Blessed One was of the warrior caste, and we are too. We are worthy to receive a portion of the relics of the Blessed One. We will erect a stupa over the relics of the Blessed One and hold a festival in their honor."
And the Kolis of Ramagama came to know that at Kusinara the Blessed One had passed away. And they sent a message to the Mallas of Kusinara, saying: "The Blessed One was of the warrior caste, and we are too. We are worthy to receive a portion of the relics of the Blessed One. We will erect a stupa over the relics of the Blessed One and hold a festival in their honor."
And the Vethadipa brahman came to know that at Kusinara the Blessed One had passed away. And he sent a message to the Mallas of Kusinara, saying: "The Blessed One was of the warrior caste, and I am a brahman. I am worthy to receive a portion of the relics of the Blessed One. I will erect a stupa over the relics of the Blessed One and hold a festival in their honor."
And the Mallas of Pava came to know that at Kusinara the Blessed One had passed away. And they sent a message to the Mallas of Kusinara, saying: "The Blessed One was of the warrior caste, and we are too. We are worthy to receive a portion of the relics of the Blessed One. We will erect a stupa over the relics of the Blessed One and hold a festival in their honor."
But when they heard these words, the Mallas of Kusinara addressed the assembly, saying: "The Blessed One has passed away in our township. We shall not part with any portion of the relics of the Blessed One." Then the brahman Dona spoke to the assembly, saying:
One word from me, I beg you, sirs, to hear!
Our Buddha taught us ever to forbear;
Unseemly would it be should strife arise
And war and bloodshed, over the custody
Of his remains, who was the best of men!
Let us all, sirs, in friendliness agree
To share eight portions — so that far and wide
Stupas may rise, and seeing them, mankind
Faith in the All-Enlightened One will find!
"So be it, brahman! Divide the relics into eight equal portions yourself."
And the brahman Dona said to the assembly: "So be it, sirs." And he divided justly into eight equal portions the relics of the Blessed One, and having done so, he addressed the assembly, saying: "Let this urn, sirs, be given to me. Over this urn I will erect a stupa, and in its honor I will hold a festival." And the urn was given to the brahman Dona.
41. Then the Moriyas of Pipphalivana came to know that at Kusinara the Blessed One had passed away. And they sent a message to the Mallas of Kusinara, saying: "The Blessed One was of the warrior caste, and we are too. We are worthy to receive a portion of the relics of the Blessed One. We will erect a stupa over the relics of the Blessed One and hold a festival in their honor."
"There is no portion of the relics of the Blessed One remaining; the relics of the Blessed One have been divided. But take from here the ashes." And they took from there the ashes.
And the king of Magadha
So it came about that there were eight stupas for the relics, a ninth for the urn, and a tenth for the ashes.
And thus it was in the days of old.
Eight portions there were of the relics of him,
The All-Seeing One, the greatest of men.
Seven in Jambudipa are honored, and one
In Ramagama, by kings of the Naga race.
One tooth is honored in the Tavatimsa heaven,
One in the realm of Kalinga, and one by the Naga kings.
Through their brightness this bountiful earth
With its most excellent gifts is endowed;
For thus the relics of the All-Seeing One are best honored
By those who are worthy of honor — by gods and Nagas
And lords of men, yea, by the highest of mankind.
Pay homage with clasped hands! For hard indeed it is
Through hundreds of ages to meet with an All-Enlightened One!
