Mahaparinibbana Sutta
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| 187. Then, after staying at Bhanda village as long as he wished, the Bhagava said to the Venerable Ananda, "Come, Ananda, let us go to Hatthi village, and to Amba village, and to Jambu village, and thence to the town of Bhoga." The Venerable Ananda respectfully assented, saying "Very well, Venerable Sir." And the Bhagava, together with a large company of bhikkhus, reached the town of Bhoga. The Bhagava stayed at the Ananda shrine at that Bhoga town. While there, the Bhagava said to the bhikkhus, "O Bhikkhus, I shall give a discourse on the four Great Authorities1. Listen to the discourse and bear it well in mind. I shall speak." The bhikkhus respectfully assenting, the Bhagava gave this discourse: 188. O Bhikkhus, in this (matter), if a bhikkhu should say thus: "Sirs, I have heard and received this (exposition) from the mouth of the Bhagava: Such and such is the Doctrine; such and such is the Vinaya, Instructions on methods of removing defilements2 ; such. and such is the Teacher's (i.e., the Buddha's) Teaching." O Bhikkhus, the words of that bhikkhu should not be (immediately) received with approval, nor should they be (immediately) rejected with scorn. Without approval or rejection, those words and phrases (attributed to the Buddha) should be carefully noted and should be collated with (lit., put into) the Sutta3 and examined in the light of the Vinaya. If, on thus being collated with the Sutta or on being examined in the light of the Vinaya, the words and phrases do not fit in with the Sutta, or are not in accord with the Vinaya, then it must be concluded that 'This assuredly is not an utterance of the Bhagava; it is only an utterance wrongly learnt by the bhikkhu.' And, thus (coming to this conclusion), bhikkhus, the assertion should be rejected. If, (however), on being collated with the Sutta or on being examined in the light of the Vinaya, the (attributed) words and phrases fit in with the Sutta, or are in accord with the Vinaya, then it must be concluded that 'This assuredly is an utterance of the Bhagava; it is an utterance learnt aright by the bhikkhu.' Bhikkhus, remember well this first (directive on assertions citing) Great Authority. Again, O Bhikkhus, in this (matter), if a bhikkhu should say thus: "There is a community of bhikkhus with elders and a chief bhikkhu at a monastery with such an such a name. I have heard and learnt this (exposition from that very community of bhikkhus: Such and such is the Doctrine; such and such and such the Vinaya; such and such is the Teacher's Teaching." O Bhikkhus, the words of that bhikkhu should not be (immediately) received with approval, nor should they be (immediately) rejected with scorn. Without approval or rejection, the words and phrases (attributed to that community of bhikkhus) should be carefully noted and should be collated with the Sutta and examined in the light of the Vinaya. If, on thus being collated with the Sutta or on being examined in the light of the Vinaya, the word and phrases do not fit in with the Sutta, or are not in accord with the Vinaya, then it must be concluded that 'This assuredly is not an utterance of the Bhagava it is only an utterance wrongly learnt by that community of bhikkhus.' And, thus (coming to the conclusion), bhikkhus, the assertion should be rejected. If, (however), on being collated with the Sutta or on being examined in the light of the Vinaya, the (attributed) words and phrases fit in with the Sutta, or are in accord with the Vinaya, then it must be concluded that 'This assuredly is an utterance of the Bhagava; it is an utterance learnt aright by that community of bhikkhus.' Bhikkhus, remember well this second (directive on assertions citing) Great Authority. Again, O Bhikkhus, in this (matter), if a bhikkhu should say thus: "There are many bhikkhu elders at a monastery with such and such a name, who are of wide learning and knowledge, who can recite by heart (the Pali Texts) having memorized the Doctrine, the Vinaya, and the Fundamental Precepts for bhikkhus4. I have heard an received this (exposition) from those bhikkhu elder themselves: Such and such is the Doctrine; such ani such is the Vinaya; such and such is the Teacher's Teaching." O Bhikkhus, the words of that bhikkhu should not be (immediately) received with approval, nor should they be (immediately) rejected with scorn. Without approval or rejection, the words and phrases (attributed to the bhikkhu elders .......... then it must be concluded that 'This assuredly is not an utterance of the Bhagava; it is only an utterance wrongly learnt by those bhikkhu elders.' And, thus (coming to this conclusion), bhikkhus, the assertion should be rejected. If, (however), on being collated with the Sutta .......... are in accord with the Vinaya, then it must be concluded that 'This assuredly is an utterance of the Bhagava; it is an utterance learnt aright by those bhikkhu elders.' Bhikkhus, remember well this third (directive on assertions citing) Great Authority. Again, O Bhikkhus, in this (matter), if a bhikkhu should say thus: "There is a certain bhikkhu elder at a monastery with such and such a name, who is of wide learning and knowledge, who can recite by heart (the Pali Texts), having memorized the Doctrine, the Vinaya, and the Fundamental Precepts for bhikkhus. I have heard and received this (exposition) from that very bhikkhu elder: Such and such is the Doctrine; such and such is the Vinaya; such and such is the Teacher's Teaching." O Bhikkhus, the words of that bhikkhu should not be (immediately) received with approval, nor should they be (immediately) rejected with scorn. Without approval or rejection, those words and phrases (attributed to the Buddha) should be carefully noted and should be collated with the Sutta and examined in the light of the Vinaya. If, on thus being collated with the Sutta or on being examined in the light of the Vinaya, the words and phrases do not fit in with the Sutta, or are not in accord with the Vinaya then it must be concluded that 'This assuredly is not an utterance of the Bhagava; it is only an utterance wrongly learnt by the bhikkhu elder.' And, thus (coming to this conclusion), bhikkhus, the assertion should be rejected. If, (however), on being collated with the Sutta or on being examined in the light of the Vinaya, the (attributed) words and phrases fit in with the Sutta, or are in accord with the Vinaya, then it must be concluded that 'This assuredly is an utterance of the Bhagava it is an utterance learnt aright by the bhikkhu elder. Bhikkhus, remember well this fourth (directive on assertions citing) Great Authority. O bhikkhus, remember these four (citations of) Great Authorities, Mahapadesa. While the Bhagava was sojourning at the Ananda shrine in the town of Bhoga, there, too, he repeatedly expounded to the bhikkhus this very discourse: "Such is sila, morality; such is samadhi, concentration of mind; such is panna, wisdom. Samadhi, when based upon sila, is rich in result and of great effect. Panna, when based upon samadhi, is rich in result and of great effect. The mind, when developed through panna, is thoroughly liberated from the asavas, taints, namely, kamasava, the taint of sensuous desire, bhavasava, the taint of hankering after repeated existence, and avijjasava, the taint of ignorance of the true nature of existence as set out in the Four Noble Truths." 1. Great Authorities: Mahapadesa: The whole term may be paraphrased as directives for deciding on statements attributed to the Buddha, or to the other three Authorities. 2. The Vinaya: This explanation is according to the Commentary, commenting on this para 188. 3. The Sutta: According to the Commentary, this term in this para 188 means the entire Teaching of the Buddha, encompassing the three Pitakas. 4. Fundamental Precepts: Matika, (lit., contents), here means Fundamental Precepts for bhikkhus and bhikkhunis. |
| 189. Then, after staying at the town of Bhoga as long as he wished the Bhagava said to the Venerable Ananda, "Come Ananda, let us go to Pava." The Venerable Ananda respectfully assented, saying, "Very well, Venerable Sir." And the Bhagava, together with a large company of bhikkhus, went to Pava and stayed at the mango grove of Cunda, the goldsmith's son. When Cunda, the goldsmith's son heard that the Bhagava had arrived at Pava and was staying at his mango grove, he went to the Bhagava, and making obeisance, sat at a certain place. To Cunda, thus seated, the Bhagava gave a discourse, and by his discourse caused him to realize (the benefits of) the Teaching, to become established in (the observance of) the Teaching, and to be filled with gladness and enthusiasm for (the practice of) the Teaching. After the Bhagava had caused him to realize (the benefits of) the Teaching, to become established in (the observance of) the Teaching, and to be filled with gladness and enthusiasm for (the practice of ) the Teaching, Cunda, the goldsmith's son said to the Bhagava, "Venerable Sir, may it please the Bhagava to accept my offering of food for tomorrow, together with the company of bhikkhus." The Bhagava, by silence, signified his acceptance. And Cunda, the goldsmith's son, knowing that the Bhagava had accepted his request, rose from his seat, made obeisance to the Bhagava, and left respectfully. Then Cunda, the goldsmith's son, after that night had passed, caused choice food of both hard and soft kinds, as well as quantities of tender pork,* to be prepared at his house, and then informed the Bhagava that it was time for the meal by the message "Venerable Sir, it is time (to proceed), the food-offering is ready." Then in the morning the Bhagava got ready by rearranging his robes and taking alms-bowl and great robe went to the house of Cunda, the goldsmith's son, accompany by the company of bhikkhus, and (on arriving there) took the seat prepared for him. Having thus seated himself, the Bhagava said to Cunda, the goldsmith's son, "Cunda, (you may) serve me the sukara-maddava prepared by you, and (you may) serve the other food prepared by you to the company of bhikkhus." Cunda, the goldsmith's son assented respectfully, and accordingly served the prepared sukara-maddava to the Bhagava and the other prepared food to the company of bhikkhus. Then the Bhagava said to Cunda, the goldsmith's son, "Cunda, bury the remaining sukara-maddava in a pit. Cunda, apart from the Tathagata himself, I see no one either in the celestial world of devas, Mara or Brahmas, or in the human world of samanas(recluses), brahmanas (those leading a religious life), rulers and men, who, eating this sukara-maddava, can digest it well." Cunda the goldsmith's son assented respectfully, saying "Very well, Venerable Sir," and buried the remaining sukara-maddava in a pit. Then he approached the Bhagava, made obeisance to him, and seated himself at a certain place. And the Bhagava, by religious discourse to Cunda seated on one side, caused him to realize (the benefits of) the Teaching, to become established in (the observance of) the Teaching, and to be filled with gladness and enthusiasm for (the practice of) the Teaching. Then the Bhagava rose from his seat and departed. 190. Later, after the Bhagava had eaten the food offered by Cunda, the goldsmith's son, a severe illness came upon the Bhagava, a severe attack of dysentery with discharge of blood, and he suffered excessive pain near unto death. This the Bhagava endured with mindfulness and deliberation, and without being perturbed. Then the Bhagava said to the Venerable Ananda, "Come Ananda, let us go to Kusinara." The Venerable Ananda assented respectfully, saying "Very well, Venerable Sir." Separate Verses** I have heard that after partaking of the food offered by Cunda the goldsmith's son, the Enlightened One suffered severe illness and pain, near unto death. After having eaten the tender pork, there arose in the Teacher excessive pain and illness. Suffering (the attack of) dysentery, the Bhagava said, 'I shall go to the town of Kusinara.' 191. Then the Bhagava left the road and went to the foot of a tree. And he said to the Venerable Ananda, "Ananda, fold my double-layered robe fourfold and place it on the ground. I am exhausted; I shall sit down." The Venerable Ananda said,"Very well,Venerable Sir," and folding the (Bhagavas) double-layered robe in four, placed it on the ground. The Bhagava sat down on the folded robe laid on the ground and said, "Ananda, go and bring drinking water. I am thirsty. I want to have a drink of water." On this being said (by the Bhagava), the Venerable Ananda said to the Bhagava, "Venerable Sir, five hundred carts have just now crossed the stream. The shallow water, being stirred up by the cartwheels, flows turbid and muddy. Venerable Sir, the Kakudha river is not far off. There, the water is clear, sweet, cool, and free from muddiness. There are good banks (i.e., making the river accessible), and it is a pleasant place. At the Kakudha river the Bhagava may drink water, and also may refresh himself." The Bhagava said a second time, "Ananda, go and bring drinking water. I am thirsty. I want to have a drink of water." For a second time, too, Ananda said to the Bhagava, "Venerable Sir, five hundred carts have just now crossed the stream. The shallow water, being stirred up by the cart wheels, flows turbid and muddy. Venerable Sit, the Kakudha river is not far off. There, the water is clear, sweet, cool, and free from muddiness. There are good banks (i.e.,making the river accessible), and it is a pleasant place. At the Kakudha river the Bhagava may drink water, and also may refresh himself." The Bhagava said a third time, "Ananda, (I exhort you to) go and bring dunking water. I am thirsty. I want to have a drink of water." Ananda, saying "Very well, Venerable Sir," assented respectfully, and taking the alms-bowl, went to the stream. Then, the shallow water which was flowing turbid and muddy, having been stirred up by the cartwheels, became clear, pure and absolutely free from muddiness. And this thought occurred to the Venerable Ananda: "Wonderful indeed, Sirs, and marvellous indeed, Sirs, is the great power and supernormal (psychic) potency of the Tathagata! This shallow stream, which was flowing turbid and muddy, having been stirred up by the wheels of the crossing carts, is on my appearance flowing clear, pure and absolutely free from muddiness." Carrying the drinking water in the alms-bowl, the Venerable Ananda went back to the Bhagava, and said: "Indeed wonderful, Venerable Sir, indeed marvellous, Venerable Sir, is the great power and supernormal (psychic) potency of the Tathagata! That shallow water of the stream, which was flowing turbid and muddy having been stirred up just now by the wheels of the crossing carts, became on my approach clear, pure an absolutely free from muddiness. Now let the Bhagava drink the water. Let the Sugata drink the water." Then the Bhagava drank the water. * tender pork: Sukara-maddava: sukara=pig, maddava=soft, tender, delicate. The Commentary gives two variant interpretations: (i) soft rice boiled with five differently tasting kinds of cow's milk; or (ii) food prepared with rasayana. (Rasayana may mean an elixir or delicate essence extracted from the roots, leaves, flowers, etc., of a plant.) The Venerable Dhammapala, in the Udana Commentary, also has "young bamboo shoots liked by pigs". Other interpretations, based on analogical formations, are "truffles, mushrooms, yams" i.e., the kind of food enjoyed by wild pigs or boars. ** Separate Verses: i.e., Verses separate from, distinct from the Text. The Commentary says these verses were inserted by the Theras, bhikkhu elders, at the Council. |
| 192. At that time, Pukkusa, a Malla prince1, wh was a disciple of Alara Kalama (i.e., Alara of the Kalama clan,) was on a long journey from Kusinara to Pava. Seeing the Bhagava sitting at the foot of tree, Pukkusa of the Mallas approached the Bhagava made obeisance to him, and having sat down on one side, said to the Bhagava thus: "Wonderful it is, Venerable Sir, marvellous it is Venerable Sir, (how) the pabbajitas2 remain abiding it the attainment of calm.3 "Venerable Sir, it happened formerly that Alara Kalama, while on a long journey, left the road and sat down at the foot of a tree by the roadside, to spend the day. Venerable Sir, at that time, five hundred carts passed by very close to Alara Kalama." "Venerable Sir, a certain man who had been following behind those five hundred carts, went up to where Alara Kalama was and asked him 'Sir, did you see five hundred carts pass by?'" 'Friend, I did not see them.' 'Sir, how is it, then? Did you hear the noise (of those carts)?' 'Sir, how is it, then? Were you asleep?' 'Friend, I was not asleep, either.' 'Sir, how is it then? Were you conscious?' 'Yes, friend, (I was conscious).' 'Sir, you say you did not see and did not hear the five hundred carts which passed close by you, even though you were conscious and awake. Yet, isn't your double-layered robe covered all over with dust (from the passing of the carts)?' 'It is so, friend.' "Venerable Sir, then that man thought thus: 'Wonderful it is, Sirs, marvellous it is, Sirs, the state of calm in which the pabbajitas remain abiding! This ascetic Alara, although conscious and awake, did not see, did not hear, the five hundred carts which passed close by (him)!' And expressing his feeling of deep reverence for Alara Kalama, he departed." 193. (The Bhagava said:) Pukkusa, what do you think of this? Which is the more difficult to achieve (lit., do), the more difficult to happen, (of the case of two persons,) (the condition of) one who, though conscious and awake, does not see and does not hear the five hundred carts which pass close by (him), or (the condition of) the the other who, though conscious and awake, does not see and does not hear heavy rain, rumbling thunder, flashing lightning and crashing thunderbolts (close by him)? "Venerable Sir, it cannot be said that remaining without seeing and hearing the carts passing close by— whether it be five hundred, six hundred, seven hundred, eight hundred, nine hundred, a thousand or even a hundred thousand carts—is difficult4, indeed, it is much more difficult to remain without seeing and hearing heavy rain, rumbling thunder, flashing lightning and crashing thunderbolts (close by). It is more difficult to do, more difficult to happen. Pukkusa, at one time I was staying in a straw hut at Atuma (town). At that time, there was heavy rain, with rumbling thunder and flashes of lightning, and a thunderbolt struck not far from my hut, killing two cultivators, who were brothers, and four oxen. Then, Pukkusa, a multitude of people came out from Atuma (town)and went up to the place where the two cultivator brothers and four oxen had been killed. Pukkusa, by that time, I had come out of the straw hut and was walking up and down in the open, near the door of the straw hut. Then, Pukkusa, a man from that crowd of people approached me, and making obeisance to me, stood at a certain place. Pukkusa, I asked that man, 'Friend, why are these many people gathered?' 'Venerable Sir, just now two cultivators, who were brothers, and four oxen have been struck and killed by lightning while it was raining heavily, thunder was rolling and lightning was flashing. That is why this multitude of people has gathered. But, Venerable Sir, where were you?' 'Friend, I have been here all the while.' 'Venerable Sir, how is it, then? Did you see (the happening)?' 'Friend, I did not see it.' 'Venerable Sir, how is it, then? Did you hear the sound?' 'Friend, I did not hear the sound, either.' 'Venerable Sir, how is it, then? Were you asleep?' 'Friend, I was not asleep, either.' 'Venerable Sir, how is it, then? Were you conscious?' 'Yes, friend, (I was conscious).' 'Venerable Sir, is it that, though conscious and awake, you neither saw nor heard heavy rain, rumbling thunder, flashing lightning and crashing thunder bolts? Pukkusa, then this thought came to that man: 'Wonderful it is, Sirs, marvellous it is, Sirs, the state of calm in which the pabbajitas remain abiding! This pabbajita (i.e., the Buddha), although conscious and awake, did not see, did not hear heavy rain, rumbling thunder, flashing lightning and crashing thunderbolts'. And expressing his feeling of deep reverence for me, and making obeisance to me, departed respectfully. When this had been said, Pukkusa the Malla prince said to the Bhagava: "Venerable Sir, the deep reverence I felt for Alara Kalama, I now throw away (as if) scattering it in a great wind, or (as if) letting it be carried away by a strong current. "Venerable Sir, extremely wonderful (is the Truth)! Surpassingly beautiful (is the Truth)! Venerable Sir, just as if that which has been turned over is turned up right, or that which has been hidden is revealed, or one who has lost his way is informed of the right way, or an oil-lamp is (brought and) held in the darkness so that those with eyes might see objects, even so the Bhagava has shown me the Truth in many ways." "Venerable Sir, I take refuge in the Bhagava, I take refuge in the Dhamma, (the Teaching of the Buddha), I take refuge in the Samgha, the community of bhikkhus. May the Bhagava accept me as a lay-disciple, one who has taken refuge, from this day to the end of life." 194. Then, Pukkusa the Malla prince called a man and said to him, "You5, do go and bring the pair of fine golden-hued pieces of cloth of mine kept for special occasions." The man replied"Very well, Sir," and went and brought a pair of lengths of fine golden-hued cloth. Then Pukkusa the Malla prince offered the ceremonial pieces of cloth to the Bhagava, saying "Venerable Sir, may the Bhagava accept, out of compassion (for me), this pair of fine ceremonial lengths of cloth." The Bhagava said, "In that case, present6 one to me and one to Ananda." Pukkusa the Malla prince said, "Very well,Venerable Sir," and presented one to the Bhagava, and the other (piece of cloth) to the Venerable Ananda. And then the Bhagava, by religious discourse, caused Pukkusa the Malla prince to realize (the advantages of) the Teaching, to become established in (the observance of) the Teaching, and to be filled with gladness and enthusiasm for (the practice of) the Teaching. Thus, by the Bhagava's discourse, having been caused to realize the advantages of the Teaching, to be come established in the observance of the Teaching, and to be filled with gladness and enthusiasm for the practice of the Teaching, Pukkusa the Malla prince arose from his seat, made obeisance to the Bhagava. and departed respectfully. 195. Then, not long after Pukkusa the Malla prince had left, the Venerable Ananda placed and arranged the pair of fine, golden-hued robes on the body of the Bhagava. When placed on the (brilliantly shining) body of the Bhagava, those (golden-hued robes) appeared as though faded. Then, the Venerable Ananda said to the Bhagava, "Most wonderful it is, Venerable Sir, marvellous it is, Venerable Sir, how extremely clear and radiant the Tathagata's complexion appears! When the pair of golden-hued robes were placed on the Bhagava's body, they became as though faded." Ananda, it is so. Ananda, it is so. There are two occasions on which the complexion of the Tathagata appears extremely clear and radiant. What are these two occasions? The night, Ananda. when the Tathagata attains unsurpassed, supreme Enlightenment, and the night when the Tathagata passes away, realizing parinibbana by experiencing the ultimate peace of anupadisesa nibbana, the complete cessation of all the five khandhas. Ananda, these are the two occasions on which the complexion of the Tathagata appears exceedingly clear and radiant. And now today, Ananda, In the last watch of this night, in the Sal grove of the Malla princes, at the road-bend leading to Kusinara town, the Tathagata's realization of parinibbana will take place between two Sal trees. Come, Ananda, let us go to the Kakudha river. The Venerable Ananda, saying "Very well, Venerable Sir" assented respectfully. Separate Verse7
196. Then the Bhagava went to the Kakudha river with a great company of bhikkhus, and went down to the river. He bathed, and drank water. Then he came onto the bank again, and went to the mango grove. He said to the Venerable Cundaka, "Cundaka, fold my double-layered robe in four, and place it on the ground. I am weary, Cundaka. I shall lie down." The Venerable Cundaka assented respectfully, and placed the folded double-layered robe on the ground. Then the Bhagava lay down on his right side, nobly (like a lion), placing the left foot over and a little beyond the right foot, with mindfulness and deliberation, and keeeping a predetermined time of arising in his mind. The Venerable Cundaka sat there in front of the Bhagava. Separate Verses8
Having come out of the river, after bathing and drinking watar, the Bhagava, the Great Teacher, the Highest, who launched and expounded the Truths (of the Teaching), went to the mango grove, surrounded by and in the midst of the entire group of bhikkhus. There the Buddha said to the bhikkhu called Cundaka, 'Fold my double-layered robe fourfold and lay it down; I shall lie down.' Thus asked by the Buddha, Cundaka folded the double-layered robe in four and quickly placed it on the ground. The great Teacher, feeling tired, lay down. Cundaka also sat in front of the Buddha. 197. Then the Bhagava. said to the Venerable Ananda: Ananda, someone might cause remorse or regret to Cunda, the goldsmith's son by saying "Friend Cunda, the Tathagata passed away after eating your food last. Therefore, it is loss and misfortune to you." If that happens, Ananda, the remorse or regret Cunda might feel should thus be countered: "Friend Cunda, the Tathagata passed away after eating your food last. Therefore, it is good fortune and good gain to you. Friend Cunda, I heard and received these words from the Bhagava himself. There are two offerings of food which are of equal fruition and of equal result and which are of much greater fruition and much greater benefit than any other offering of food. What are these two offerings of food?" "The offering of food, after eating which the Tathagata attains unsurpassed. Perfect Self-Enlightenment. (This is one.)" "The offering of food, after eating which the Tathagata passes into the ultimate peace of anupadisesa nibbana which is the complete cessation of all the five khandhas. (This is the other.) "These are the two offerings of food which are of equal fruition and equal result and which are of much greater fruition and much greater benefit than any other offering of food. (Therefore) Respected10 Cunda, the goldsmith's son has accumulated that kamma (force of action) which will bring about long life, which will bring about beautiful appearance, which will bring about well-being and happiness, which will bring about large retinues, which will bring about rebirth in the realms of devas, and which will bring about pre-eminence." Thus, Ananda, the remorse or regret of Cunda, the goldsmith's son should be dispelled. Then the Bhagava, understanding this matter, at that moment uttered this exultant verse:
End of the Fourth Portion for Recitation 1. Malla prince: Mallaputta: lit., son of the Mallas. The Mallas were a clan of the ruling Khattiya Class, and thus, princes. It is possible to render mallaputta as a Malla youth, or a scion of the Malla prince clan or a young man of Malla lineage. 2. Pabbajita means one who has gone out from home, one who has given up worldly life and undertaken the life of a bhikkhu, recluse or ascetic The term thus can indicate a disciple of the Buddha, but here Alara a leading ascetic, was not such a disciple. Ascetics also engaged in deep mental cultivation. 3. attainment of calm: Santa (instr., santena) tranquillity, calmness mind. Vihara (instr., viharena), in this context, state, condition. It is rendered in the Burmese version as Samapatti, sustained attainment of deep mental absorption. 4. This sentence is as paraphrased in the Burmese version. The Pali Text reads: "What can (lit., will) five hundred, six hundred etc., carts do ?" That is, the effect of even large numbers of carts will not be comparable to the effect of rain, lightning, thunder, etc. 5. You: bhane, a familiar term used in addressing subordinates of inferiors, rendered here by "You," as "Friend," or "My good man" would not be appropriate in tone. 6. present: this follows the rendering 'offer or donate' according to the Commentary. The term acchadehi literally means "Cover, put (some thing) on (somebody or something)." 7. Separate Verse: inserted by the Elders who collected the Dhamma (texts) at the First Council. (The Commentary) 8. Separate Verses: inserted by the Elders at the First Council. 9. Being very weary: The Pali Text here has akilantarupo, which would mean 'as if not weary.' The reading, as in the Udana Pali Text, sukilantarupo, 'being very weary' would be more consistent. 10. Respected: this is a paraphrase, to fit in with the context, of ayasma (lit., long-living) in the Pali Text, which is usually translated as Venerable, and which is usually used for and to bhikkhus of standing. |
| 198. Then the Bhagava said to the Venerable Ananda, "Come, Ananda, let us go. We will go to the Sal Grove of the Malla princes at the road-bend leading to Kusinara. town, on the further bank of the Hirannavati river." The Venerable Ananda, saying "Very well, Venerable Sir," assented respectfully. When the Bhagava, together with a large company of bhikkhus, got to the Sal Grove of the Malla princes at the road-bend leading to Kusinara town, on the further bank of the Hirannavati river, he said to the Venerable Ananda, "Ananda, lay out the couch, with the head to the Qorth, between the pair of Sal trees. I am weary, Ananda. I shall lie down." The Venerable Ananda, saying "Very well, Venerable Sir," assented respectfully, and laid out the couch, with the head to the north, between the pair of Sal trees. Then the Bhagava lay down on his right side, nobly (like a lion), placing the left foot on and a little beyond the right foot, with mindfulness and deliberation. At that time, the twin Sal trees blossomed forth all over, though it was out of season. And, in reverence to the Tathagata, those (trees) rained blossoms, scattering, strewing, and continuously spreading them all over the body of the Tathagata. Celestial mandarava flowers fell from the air above, being scattered, strewn and spread all over the body of the Tathagata, in reverence to him. And in reverence to the Tathagata, celestial sandalwood powder fell from the air above, being scattered, strewn and spread all over the body of the Tathagata. And in reverence to the Tathagata, celestial music sounded in the air above. And in reverence to the Tathagata, celestial singing in the air above was heard. 199. Then the Bhagava said to the Venerable Ananda: Ananda, the twin Sal trees have blossomed forth all over, though out of season. And, in reverence to the Tathagata, those (trees) rain blossoms, scattering, strewing and continuously spreading them all over the body of the Tathagata. And, in reverence to the Tathagata, celestial mandarava flowers and celestial sandalwood powder fall from the air above, scattering, strewing and spreading all over the body of the Tathagata. And in reverence to the Tathagata, celestial music sounds in the air above. And in reverence to the Tathagata, celestial singing in the air above is heard. Ananda, mere acts of reverence of this kind cannot be deemed to honour, esteem, venerate, revere, and worship the Tathagata rightly. (Only) the bhikkhu, or bhikkhuni, or the lay-disciple, or the female lay-disciple, who practises fully according to the Teaching, who is endowed with correctness in the practice of the Teaching, and who lives (lit., walks) in perfect conformity with righteousness and truth1, can be deemed to honour, esteem, venerate, revere and worship the Tathagata in the highest degree. Therefore, Ananda, you should thus train and practise, resolving to practise fully according to the Teaching, to be endowed with correctness in the practice of the Teaching, an dto liv ein perfect conformity with righteousness and truth. 1. righteousness and truth: to live in....truth: anudhammacarino; anudhamma=in conformity with the highest stage of vipassana meditation leading to magga; carino - the habit of practising. |
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