Mahā Parinibbāna Sutta

Thus have I heard. At one time, the Blessed One was dwelling at Rajagaha, on Vulture Peak Mountain.

At that time, King Ajatasattu, the son of Queen Videhi, of Magadha, was desirous of attacking the Vajjians.

He said, I will eradicate the Vajjians, so powerful and influential; I will destroy the Vajjians, I will bring them to ruin and disaster.

Then King Ajatasattu, the son of Queen Videhi, addressed his chief minister, the Brahmin Vassakara, saying, Come, Brahmin, go to the Blessed One and, on my behalf, pay homage at his feet with your head, and ask after his health, saying, The King of Magadha, Ajatasattu, the son of Queen Videhi, pays homage at the feet of the Blessed One, and asks if he is free from illness and affliction, and is living in comfort.

And say this: The King of Magadha, Ajatasattu, the son of Queen Videhi, wishes to attack the Vajjians.

He says, I will eradicate the Vajjians, so powerful and influential; I will destroy the Vajjians, I will bring them to ruin and disaster.

Whatever the Blessed One declares, remember it well and report it back to me.

For the Tathagatas do not speak falsely.

Yes, sire, replied the Brahmin Vassakara, the chief minister of Magadha, to King Ajatasattu, the son of Queen Videhi. Having prepared a fine chariot, he mounted it and set out from Rajagaha, traveling to Vulture Peak Mountain.

When the chariot could go no further, he dismounted and approached the Blessed One on foot.

Having approached, he exchanged greetings with the Blessed One, and after the exchange of friendly and courteous talk, he sat down to one side.

Sitting there, the Brahmin Vassakara, the chief minister of Magadha, spoke to the Blessed One, saying, The King of Magadha, Ajatasattu, the son of Queen Videhi, pays homage at the feet of the Blessed One, and asks if he is free from illness and affliction, and is living in comfort.

The King of Magadha, Ajatasattu, the son of Queen Videhi, wishes to attack the Vajjians.

He says, I will eradicate the Vajjians, so powerful and influential; I will destroy the Vajjians, I will bring them to ruin and disaster.

At that time, the Venerable Ananda was standing behind the Blessed One, fanning him.

Then the Blessed One addressed the Venerable Ānanda: What have you heard, Ānanda, about the Vajjians assembling frequently and in large numbers?

I have heard, venerable sir.

As long as, Ānanda, the Vajjians assemble frequently and in large numbers, growth, Ānanda, is to be expected for the Vajjians, not decline.

What have you heard, Ānanda, about the Vajjians assembling in harmony, rising in harmony, and conducting their affairs in harmony?

I have heard, venerable sir.

As long as, Ānanda, the Vajjians assemble in harmony, rise in harmony, and conduct their affairs in harmony, growth, Ānanda, is to be expected for the Vajjians, not decline.

What have you heard, Ānanda, about the Vajjians not enacting what has not been enacted, not abolishing what has been enacted, and proceeding according to the ancient Vajjian laws? I have heard, venerable sir.

As long as, Ānanda, the Vajjians do not enact what has not been enacted, do not abolish what has been enacted, and proceed according to the ancient Vajjian laws, growth, Ānanda, is to be expected for the Vajjians, not decline.

What have you heard, Ānanda, about the Vajjians honoring, respecting, esteeming, and venerating the Vajjian elders, and considering them worthy of listening to?

I have heard, venerable sir. As long as, Ānanda, the Vajjians honor, respect, esteem, and venerate the Vajjian elders, and consider them worthy of listening to, growth, Ānanda, is to be expected for the Vajjians, not decline.

What have you heard, Ānanda, about the Vajjians not forcibly abducting women and maidens of good families?

I have heard, venerable sir.

As long as, Ānanda, the Vajjians do not forcibly abduct women and maidens of good families, growth, Ānanda, is to be expected for the Vajjians, not decline.

What have you heard, Ānanda, about the Vajjians honoring, respecting, esteeming, and venerating the internal and external Vajjian shrines, and not neglecting the rightful offerings given and made in the past? I have heard, venerable sir.

As long as, Ānanda, the Vajjians honor, respect, esteem, and venerate the internal and external Vajjian shrines, and do not neglect the rightful offerings given and made in the past, growth, Ānanda, is to be expected for the Vajjians, not decline.

How have you heard, Ānanda, that the Vajjis have established a righteous protection, defense, and security for the Arahants? How would future Arahants come to the realm, and how would those who have come dwell comfortably in the realm?

I have heard, venerable sir, that the Vajjis have established a righteous protection, defense, and security for the Arahants. How would future Arahants come to the realm, and how would those who have come dwell comfortably in the realm?

As long as, Ānanda, the Vajjis have established a righteous protection, defense, and security for the Arahants, how would future Arahants come to the realm, and how would those who have come dwell comfortably in the realm?

Growth, Ānanda, is to be expected for the Vajjis, not decline.

Then the Blessed One addressed Vassakāra, the Brahmin, the chief minister of Magadha: Once, Brahmin, I was staying at Vesālī in the Sārandada Shrine.

There I taught the Vajjis these seven principles of non-decline.

As long as, Brahmin, these seven principles of non-decline remain among the Vajjis, and the Vajjis are seen practicing these seven principles of non-decline, growth, Brahmin, is to be expected for the Vajjis, not decline.

Having said this, Vassakāra, the Brahmin, the chief minister of Magadha, said to the Blessed One: Even if the Vajjis possess just one principle of non-decline, growth is to be expected for them, not decline.

What to say of possessing all seven principles of non-decline?

The Vajjis cannot be overcome by King Ajātasattu, the son of Queen Videhi, in battle, except through internal discord and division.

Now, Master Gotama, we must go, for we have many duties and much to do.

Now, Brahmin, you may go at your own convenience.

Then Vassakāra, the Brahmin, the chief minister of Magadha, rejoiced in and approved of the Blessed One's words, and rising from his seat, departed.

The Principles of Non-Decline for the Disciples Then, after Vassakāra, the Brahmin, the chief minister of Magadha, had departed, the Blessed One addressed the Venerable Ānanda: Go, Ānanda, and gather all the disciples residing in Rājagaha in the assembly hall.

Yes, venerable sir, replied the Venerable Ānanda, and having gathered all the disciples residing in Rājagaha in the assembly hall, he approached the Blessed One. Having approached, he paid homage to the Blessed One and stood to one side.

Standing to one side, the Venerable Ānanda said to the Blessed One: Venerable sir, the assembly of disciples has gathered. Now, venerable sir, may the Blessed One do as he sees fit.

Then the Blessed One rose from his seat and went to the assembly hall. Having arrived, he sat down on the prepared seat.

Seated, the Blessed One addressed the disciples: Disciples, I will teach you seven conditions for non-decline. Listen carefully, pay close attention, and I will speak.

Yes, venerable sir, the disciples replied to the Blessed One.

The Blessed One said this: As long as the disciples gather frequently and in large numbers, growth can be expected for the disciples, not decline.

As long as the disciples meet in harmony, disperse in harmony, and conduct Sangha business in harmony, growth can be expected for the disciples, not decline.

As long as the disciples do not establish what has not been established, do not abolish what has been established, and practice in accordance with the established training rules, growth can be expected for the disciples, not decline.

As long as the disciples honor, respect, revere, and venerate the elder disciples, those long gone forth, the fathers of the Sangha, the leaders of the Sangha, and consider them worth listening to, growth can be expected for the disciples, not decline.

As long as the disciples do not fall under the influence of craving that leads to renewed existence, growth can be expected for the disciples, not decline.

As long as the disciples are fond of living in the forest dwellings, growth can be expected for the disciples, not decline. As long as the disciples establish mindfulness within themselves, growth can be expected for the disciples, not decline.

As long as these seven conditions for non-decline remain among the disciples, and as long as the disciples are seen practicing these seven conditions for non-decline, growth can be expected for the disciples, not decline.

I will teach you another seven conditions for non-decline. Listen carefully, pay close attention, and I will speak.

Yes, venerable sir, the disciples replied to the Blessed One.

The Blessed One said this: As long as the disciples do not delight in work, are not fond of work, and are not engaged in work, growth can be expected for the disciples, not decline.

As long as the disciples do not delight in idle talk, are not fond of idle talk, and do not engage in idle talk, growth is to be expected for the disciples, not decline.

As long as the disciples do not delight in sleep, are not fond of sleep, and do not engage in sleep, growth is to be expected for the disciples, not decline.

As long as the disciples do not delight in socializing, are not fond of socializing, and do not engage in socializing, growth is to be expected for the disciples, not decline.

As long as the disciples do not have unwholesome desires and are not led by unwholesome desires, growth is to be expected for the disciples, not decline.

As long as the disciples do not associate with bad friends, are not companions of the wicked, and do not follow the wicked, growth is to be expected for the disciples, not decline.

As long as the disciples do not fall into complacency due to a minor attainment, growth is to be expected for the disciples, not decline.

As long as these seven non-declining qualities remain among the disciples, and the disciples are seen in these seven non-declining qualities, growth is to be expected for the disciples, not decline.

Furthermore I will teach you seven more non-declining qualities...

As long as the disciples have faith...

are conscientious...

are fearful of wrongdoing...

are learned...

are energetic...

have mindfulness established...

are wise, growth is to be expected for the disciples, not decline.

As long as these seven non-declining qualities remain among the disciples, and the disciples are seen in these seven non-declining qualities, growth is to be expected for the disciples, not decline.

Furthermore I will teach you seven more non-declining qualities, listen to it, pay close attention, I will speak.

Yes, venerable sir, those disciples replied to the Blessed One.

The Blessed One said this: As long as the disciples develop the mindfulness enlightenment factor...

the investigation of states enlightenment factor...

the energy enlightenment factor...

the pīti enlightenment factor...

the tranquility enlightenment factor...

They will develop the enlightenment factor of concentration...

they will develop the enlightenment factor of equanimity. Growth, indeed is to be expected for the disciples, not decline.

As long as these seven non-declining qualities remain among the disciples, and as long as the disciples are seen in these seven non-declining qualities, growth, indeed is to be expected, not decline.

I will teach you seven more non-declining qualities. Listen to that, pay close attention, I will speak.

Yes, venerable sir, those disciples replied to the Blessed One.

The Blessed One said this: As long as the disciples develop the perception of impermanence...

develop the perception of non-self...

develop the perception of unattractiveness...

develop the perception of danger...

develop the perception of abandonment...

develop the perception of dispassion...

develop the perception of cessation, growth, indeed is to be expected, not decline.

As long as these seven non-declining qualities remain among the disciples, and as long as the disciples are seen in these seven non-declining qualities, growth, indeed is to be expected, not decline.

I will teach you six non-declining qualities. Listen to that, pay close attention, I will speak.

Yes, venerable sir, those disciples replied to the Blessed One.

The Blessed One said this: As long as the disciples establish goodwill in bodily actions, both openly and privately, among their fellow practitioners, growth, indeed is to be expected, not decline.

As long as the disciples establish goodwill in verbal actions...

establish goodwill in mental actions, both openly and privately, among their fellow practitioners, growth, indeed is to be expected, not decline.

As long as the disciples, whatever rightful gains they receive, even as little as what fits in the bowl, share those gains without reservation with virtuous fellow practitioners, growth, indeed is to be expected, not decline.

As long as the disciples live in harmony with their fellow practitioners, both openly and privately, in those virtues that are unbroken, untorn, unblemished, unspotted, liberating, praised by the wise, not grasped at, conducive to concentration, growth, indeed is to be expected, not decline.

As long as the disciples dwell in the noble view that leads to liberation, which leads the practitioner to the complete cessation of suffering, and they live in harmony with their fellow practitioners, both openly and privately, growth is to be expected for the disciples, not decline.

As long as these six principles of non-decline remain among the disciples, and the disciples are seen practicing these six principles of non-decline, growth is to be expected for the disciples, not decline.

At that time, the Blessed One, while residing at Rajagaha on Vulture Peak Mountain, frequently gave a discourse to the disciples on the Dhamma, saying: Such is virtue, such is concentration, such is wisdom.

Concentration developed through virtue is of great fruit and benefit.

Wisdom developed through concentration is of great fruit and benefit.

The mind developed through wisdom is completely liberated from the taints, namely, the taint of sense satisfaction, the taint of becoming, and the taint of ignorance.

Then the Blessed One, having stayed at Rajagaha as long as he wished, addressed the Venerable Ananda: Come, Ananda, let us go to Ambalatthika.

Yes, venerable sir, replied the Venerable Ananda to the Blessed One.

Then the Blessed One, together with a large community of disciples, arrived at Ambalatthika.

There, the Blessed One resided at the royal park in Ambalatthika.

While residing there, he frequently gave a discourse to the disciples on the Dhamma, saying: Such is virtue, such is concentration, such is wisdom.

Concentration developed through virtue is of great fruit and benefit.

Wisdom developed through concentration is of great fruit and benefit.

The mind developed through wisdom is completely liberated from the taints, namely, the taint of sense satisfaction, the taint of becoming, and the taint of ignorance.

Then the Blessed One, having stayed at Ambalatthika as long as he wished, addressed the Venerable Ananda: Come, Ananda, let us go to Nalanda.

Yes, venerable sir, replied the Venerable Ananda to the Blessed One.

Then the Blessed One, together with a large community of disciples, arrived at Nalanda, where he resided in Pavarika's mango grove.

Then the Venerable Sariputta approached the Blessed One, and having approached, he paid homage to the Blessed One and sat down to one side.

Sitting to one side, the Venerable Sariputta said to the Blessed One: I have such confidence, venerable sir, in the Blessed One.

There neither was, nor will there be, nor is there now, another ascetic or brahmin more knowingable than the Blessed One in terms of enlightenment.

This is indeed a bold and confident statement, Sāriputta, a declaration made with certainty, a lion's roar: I am thus convinced, venerable sir, in the Blessed One; there neither was, nor will there be, nor is there now, another ascetic or brahmin more knowingable than the Blessed One in terms of enlightenment.

What do you think, Sāriputta, regarding those Arahants, perfectly enlightened Tathāgatas of the past, were all those Blessed Ones known to you through the mind, having known them with the mind, as being of such virtue, such teaching, such wisdom, such dwelling, such liberation?

No, venerable sir.

And what about those Arahants, perfectly enlightened Tathāgatas of the future, will all those Blessed Ones be known to you through the mind, having known them with the mind, as being of such virtue, such teaching, such wisdom, such dwelling, such liberation?

No, venerable sir.

And what about me, Sāriputta, the Arahant, perfectly enlightened Tathāgata of the present, am I known to you through the mind, having known me with the mind, as being of such virtue, such teaching, such wisdom, such dwelling, such liberation?

No, venerable sir.

In this case, Sāriputta, you do not have the knowing of the minds of the Arahants, perfectly enlightened Tathāgatas of the past, future, and present.

Then why, Sāriputta, do you make such a bold and confident statement, a declaration made with certainty, a lion's roar: I am thus convinced, venerable sir, in the Blessed One; there neither was, nor will there be, nor is there now, another ascetic or brahmin more knowingable than the Blessed One in terms of enlightenment.

I do not have, venerable sir, the knowing of the minds of the Arahants, perfectly enlightened Tathāgatas of the past, future, and present, but I have known the lineage of the Dhamma.

Just as, venerable sir, a king's frontier city, well-fortified, with strong walls and a single gate, has a wise, competent, and intelligent gatekeeper who keeps out strangers and lets in those he knows.

As he surveys the path around the city, he does not see a gap in the walls or a hole, not even a space for a cat to slip through.

He would conclude, Whatever large creatures enter or leave this city, they all do so through this gate.

Just as, venerable sir, I have known the path of the Dhamma, so too, venerable sir, in the past there were arahants, perfectly enlightened Tathāgatas, all those Blessed Ones, having abandoned the five hindrances, the defilements of the mind that weaken wisdom, with minds well established in the four dwellings of mindfulness, having developed the seven factors of enlightenment as they truly are, fully awakened to unsurpassed perfect enlightenment.

And those, venerable sir, who will be arahants, perfectly enlightened Tathāgatas in the future, all those Blessed Ones, having abandoned the five hindrances, the defilements of the mind that weaken wisdom, with minds well established in the four dwellings of mindfulness, having developed the seven factors of enlightenment as they truly are, will fully awaken to unsurpassed perfect enlightenment.

The Blessed One, venerable sir, who is now an arahant, perfectly enlightened Tathāgata, having abandoned the five hindrances, the defilements of the mind that weaken wisdom, with a mind well established in the four dwellings of mindfulness, having developed the seven factors of enlightenment as they truly are, is fully awakened to unsurpassed perfect enlightenment.

At that time, the Blessed One, while dwelling at Nāḷandā in Pāvārika's mango grove, frequently gave a Dhamma talk to the disciples on this very subject: Such is virtue, such is concentration, such is wisdom.

Concentration developed through virtue is of great fruit and benefit.

Wisdom developed through concentration is of great fruit and benefit.

The mind developed through wisdom is completely liberated from the taints, namely, the taint of sense satisfaction, the taint of becoming, and the taint of ignorance.

Then the Blessed One, having stayed at Nāḷandā as long as he wished, addressed the venerable Ānanda: Come, Ānanda, let us go to Pāṭaligāma.

Yes, venerable sir, the venerable Ānanda replied to the Blessed One.

Then the Blessed One, together with a large community of disciples, went to Pāṭaligāma.

The lay followers of Pāṭaligāma heard of this.

Then the lay followers of Pāṭaligāma approached the Blessed One, and having approached, they paid homage to the Blessed One and sat down to one side.

Sitting to one side, the lay followers of Pāṭaligāma said to the Blessed One: May the Blessed One consent to stay in our guesthouse.

The Blessed One consented by remaining silent.

Then the lay followers of Pāṭaligāma, knowing the Blessed Ones consent, rose from their seats, paid homage to the Blessed One, and, keeping him to their right, went to the guesthouse. Having gone there, they prepared the entire guesthouse, set up seats, placed a water pot, and lit an oil lamp.

Then they approached the Blessed One, and having approached, they paid homage to the Blessed One and stood to one side.

Standing to one side, the lay followers of Pāṭaligāma said to the Blessed One: All is prepared, venerable sir, the dwelling place is spread with coverings, seats are arranged, a water vessel is set up, and an oil lamp is lit; now, venerable sir, whenever the Blessed One considers it the right time.

Then the Blessed One, in the evening, having dressed and taken his bowl and robe, went with the community of disciples to the dwelling place. Having arrived, he washed his feet, entered the dwelling, and sat down facing east, leaning against the central pillar.

The community of disciples also washed their feet, entered the dwelling, and sat down facing east, leaning against the western wall, with the Blessed One in front of them.

The lay followers of Pāṭaligāma also washed their feet, entered the dwelling, and sat down facing west, leaning against the eastern wall, with the Blessed One in front of them.

Then the Blessed One addressed the lay followers of Pāṭaligāma: Householders, there are these five dangers for one of bad conduct, of moral failure.

What are the five?

Here, householders, one of bad conduct, of moral failure, through negligence, encounters great loss of wealth.

This is the first danger for one of bad conduct, of moral failure.

Furthermore, householders, one of bad conduct, of moral failure, a bad reputation spreads about him.

This is the second danger for one of bad conduct, of moral failure.

Furthermore, householders, one of bad conduct, of moral failure, whenever he approaches an assembly: whether it be of nobles, brahmins, householders, or ascetics: he approaches it timidly and ashamed.

This is the third danger for one of bad conduct, of moral failure.

Furthermore, householders, one of bad conduct, of moral failure, dies confused.

This is the fourth danger for one of bad conduct, of moral failure.

Furthermore, householders, one of bad conduct, of moral failure, upon the breaking up of the body, after death, is reborn in a state of woe, a bad destination, a lower realm, hell.

This is the fifth danger for one of bad conduct, of moral failure.

These, householders, are the five dangers for one of bad conduct, of moral failure.

There are these five benefits for one of good conduct, of moral accomplishment.

What are the five?

Here, householders, one of good conduct, of moral accomplishment, through diligence, attains great wealth.

This is the first benefit for one of good conduct, of moral accomplishment.

Furthermore, householders, one of good conduct, of moral accomplishment, a good reputation spreads about him.

This is the second benefit for one of good conduct, of moral accomplishment.

Furthermore, householders, one of good conduct, of moral accomplishment, whenever he approaches an assembly: whether it be of nobles, brahmins, householders, or ascetics: he approaches it confidently and unashamed.

This is the third benefit of a virtuous person, of the accomplishment of virtue.

Furthermore, householders, a virtuous person, accomplished in virtue, passes away without confusion.

This is the fourth benefit of a virtuous person, of the accomplishment of virtue.

Furthermore, householders, a virtuous person, accomplished in virtue, upon the breaking up of the body after death, is reborn in a good destination, in the heavenly world.

This is the fifth benefit of a virtuous person, of the accomplishment of virtue.

These, householders, are the five benefits of a virtuous person, of the accomplishment of virtue.

Then the Blessed One, having instructed, inspired, roused, and gladdened the lay followers of Pāṭaligāma with a Dhamma talk for much of the night, dismissed them, saying, The night is far spent, householders. You may go at your convenience.

Yes, venerable sir, the lay followers of Pāṭaligāma replied to the Blessed One, and after rising from their seats, they paid homage to the Blessed One, circumambulated him, and departed.

Then the Blessed One, shortly after the lay followers of Pāṭaligāma had departed, entered an empty dwelling.

At that time, Sunidha and Vassakāra, the chief ministers of Magadha, were constructing a city at Pāṭaligāma to repel the Vajjis.

At that time, many deities were surveying plots of land at Pāṭaligāma.

In the places where powerful deities surveyed plots, the minds of kings and royal ministers inclined to build residences there.

In the places where middling deities surveyed plots, the minds of kings and royal ministers inclined to build residences there.

In the places where lesser deities surveyed plots, the minds of kings and royal ministers inclined to build residences there.

The Blessed One, with his divine eye, purified and surpassing the human, saw those deities, thousands of them, surveying plots of land at Pāṭaligāma.

Then, at the break of dawn, the Blessed One addressed the Venerable Ānanda, Who, Ānanda, is constructing a city at Pāṭaligāma?

Sunidha and Vassakāra, venerable sir, the chief ministers of Magadha, are constructing a city at Pāṭaligāma to repel the Vajjis.

Just as, Ānanda, they are consulting with the Tāvatiṁsa gods, so too, Ānanda, Sunidha and Vassakāra, the chief ministers of Magadha, are constructing a city at Pāṭaligāma to repel the Vajjis.

Here, Ānanda, I saw with my divine eye, purified and surpassing the human, many deities, thousands of them, surveying plots of land at Pāṭaligāma.

In the region, Ānanda, where powerful deities survey the grounds, the minds of the kings and royal ministers incline towards constructing residences there.

In the region where middling deities survey the grounds, the minds of the kings and royal ministers incline towards constructing residences there.

In the region where lesser deities survey the grounds, the minds of the kings and royal ministers incline towards constructing residences there.

As far as the noble domain extends, as far as the trade route reaches, this will be the chief city, Pāṭaliputta, the breaker of pots.

Ānanda, Pāṭaliputta will face three dangers: fire, water, or internal discord.

Then, Sunidha and Vassakāra, the chief ministers of Magadha, approached the Blessed One. Having approached, they exchanged greetings with the Blessed One, and after exchanging courteous and friendly talk, they stood to one side. Standing to one side, Sunidha and Vassakāra, the chief ministers of Magadha, said to the Blessed One, May Master Gotama consent to our meal today, along with the community of disciples.

The Blessed One consented by remaining silent.

Then, Sunidha and Vassakāra, knowing the Blessed One's consent, went to their own residence. Having gone there, they prepared excellent food and drink and informed the Blessed One of the time, saying, It is time, Master Gotama, the meal is ready.

Then, in the morning, the Blessed One dressed, took his bowl and robe, and went with the community of disciples to the residence of Sunidha and Vassakāra, the chief ministers of Magadha. Having gone there, he sat down on the prepared seat.

Then, Sunidha and Vassakāra, the chief ministers of Magadha, with their own hands, served and satisfied the community of disciples headed by the Tathāgata with excellent food and drink.

When Sunidha and Vassakāra, the chief ministers of Magadha, saw that the Blessed One had finished eating and had put away his bowl, they took a low seat and sat down to one side.

When Sunidha and Vassakāra, the chief ministers of Magadha, were seated to one side, the Blessed One expressed his appreciation with these verses: In whatever region the wise ones dwell,

Having fed the virtuous and restrained celibates,

The deities who are there,

They direct their offerings to them. Those who are honored, honor in return,

Those who are respected, respect in return.

Then they show compassion,

Like a mother to her own child. A person favored by the deities

Always sees auspicious things.

Then the Blessed One, having expressed his appreciation to the Magadhan ministers Sunidha and Vassakara with these verses, rose from his seat and departed.

At that time, Sunidha and Vassakara, the Magadhan ministers, followed closely behind the Blessed One, saying, Whichever gate the ascetic Gotama exits today, that will be known as the Gotama Gate.

Whichever ford he uses to cross the Ganges River, that will be known as the Gotama Ford.

Then the Blessed One exited through a gate, and it became known as the Gotama Gate.

The Blessed One approached the Ganges River.

At that time, the Ganges River was full to the brim, even to the point where crows could drink from it.

Some people were searching for a boat, some were looking for a raft, and some were binding together a raft, all wishing to cross to the other side.

Then the Blessed One, just as a strong man might stretch out his bent arm or bend his outstretched arm, disappeared from the near bank of the Ganges and reappeared on the far bank with the community of disciples.

The Blessed One saw those people, some searching for a boat, some looking for a raft, and some binding together a raft, all wishing to cross to the other side.

Then, knowing the significance of this, the Blessed One uttered this inspired utterance at that time: Those who cross the flood, having made a bridge, leaving behind the swamps; People bind a raft, but the wise have crossed over.

The Discourse on the Noble Truths

Then the Blessed One addressed the Venerable Ānanda, Come, Ānanda, let us go to the village of Koṭi.

Yes, venerable sir, the Venerable Ānanda replied to the Blessed One.

Then the Blessed One, together with a large community of disciples, arrived at the village of Koṭi.

There, the Blessed One stayed in the village of Koṭi.

There, the Blessed One addressed the disciples it is through not knowing and not penetrating the Four Noble Truths that both you and I have wandered and transmigrated for a long time.

What are these four?

It is through not knowing and not penetrating the Noble Truth of Suffering that both you and I have wandered and transmigrated for a long time.

It is through not knowing and not penetrating the Noble Truth of the Origin of Suffering that both you and I have wandered and transmigrated for a long time.

It is through not knowing and not penetrating the Noble Truth of the Cessation of Suffering that both you and I have wandered and transmigrated for a long time.

Due to not fully knowing the Noble Truth of the path leading to the cessation of suffering this long journey of wandering and transmigration has been experienced by both me and you.

However, when the Noble Truth of suffering was fully known and penetrated, when the Noble Truth of the origin of suffering was fully known and penetrated, when the Noble Truth of the cessation of suffering was fully known and penetrated, and when the Noble Truth of the path leading to the cessation of suffering was fully known and penetrated, the craving for existence was cut off, the thread of becoming was destroyed, and now there is no more rebirth.

Thus spoke the Blessed One.

Having spoken, the Well-Gone One further said: Due to not seeing the Four Noble Truths as they truly are, there has been a long journey in the cycle of birth and rebirth in various existences.

But now, these truths have been seen, the thread of becoming has been uprooted; the root of suffering has been cut off, and now there is no more rebirth.

At that time, the Blessed One, residing in Kotigama, frequently gave a discourse to the disciples on the Dhamma, saying: Thus is virtue, thus is concentration, thus is wisdom.

Concentration developed through virtue is of great fruit and benefit.

Wisdom developed through concentration is of great fruit and benefit.

The mind developed through wisdom is completely liberated from the taints, namely, the taint of sense satisfaction, the taint of becoming, and the taint of ignorance.

Then the Blessed One, having stayed as long as he wished in Kotigama, addressed the Venerable Ananda: Come, Ananda, let us go to Nātika.

Yes, venerable sir, replied the Venerable Ananda to the Blessed One.

Then the Blessed One, together with a large community of disciples, arrived at Nātika.

There, the Blessed One resided in the Brick House at Nātika.

Then the Venerable Ananda approached the Blessed One, paid homage to him, and sat down to one side.

Sitting to one side, the Venerable Ananda said to the Blessed One: Venerable sir, a disciple named Sāḷha has passed away in Nātika. What is his destination, what is his future state?

A nun named Nandā has passed away in Nātika. What is her destination, what is her future state?

A lay follower named Sudatta has passed away in Nātika. What is his destination, what is his future state?

A female lay follower named Sujātā has passed away in Nātika. What is her destination, what is her future state?

A lay follower named Kukkuṭa has passed away in Nātika. What is his destination, what is his future state?

A lay follower named Kāḷimba has passed away in Nātika.

What is his destination, what is his future state?

A lay follower named Nikaṭa has passed away in Nātika.

What is his destination, what is his future state?

A lay follower named Kaṭissaha has passed away in Nātika.

What is his destination, what is his future state?

Venerable Sir, the lay follower Tuṭṭho...

the lay follower Santuṭṭho...

the lay follower Bhaddo...

the lay follower Subhaddo has passed away in Nātika. What is his destination, what is his future state?

Ānanda, the disciple Sāḷho, with the destruction of the taints, has realized the taintless liberation of mind and liberation by wisdom, having directly known and experienced it in this very life.

Ānanda, the nun Nandā, with the destruction of the five lower fetters, has become one who will reappear spontaneously and there attain final Nibbāna, not liable to return from that world.

Ānanda, the lay follower Sudatto, with the destruction of three fetters and with the attenuation of greed, hatred, and delusion, is a once-returner, who will return to this world only once more and then make an end of suffering.

Ānanda, the lay follower Sujātā, with the destruction of three fetters, is a stream-enterer, no longer subject to rebirth in lower realms, certain of attaining enlightenment.

Ānanda, the lay follower Kukkuṭo, with the destruction of the five lower fetters, has become one who will reappear spontaneously and there attain final Nibbāna, not liable to return from that world.

Ānanda, the lay follower Kāḷimbo...

the lay follower Nikaṭo...

the lay follower Kaṭissaho...

the lay follower Tuṭṭho...

the lay follower Santuṭṭho...

the lay follower Bhaddo...

the lay follower Subhaddo, with the destruction of the five lower fetters, has become one who will reappear spontaneously and there attain final Nibbāna, not liable to return from that world.

In Nātika, Ānanda, more than fifty lay followers have passed away, with the destruction of the five lower fetters, have become those who will reappear spontaneously and there attain final Nibbāna, not liable to return from that world.

In Nātika, Ānanda, more than ninety lay followers have passed away, with the destruction of three fetters and with the attenuation of greed, hatred, and delusion, are once-returners, who will return to this world only once more and then make an end of suffering.

In Nātika, Ānanda, more than five hundred lay followers have passed away, with the destruction of three fetters, are stream-enterers, no longer subject to rebirth in lower realms, certain of attaining enlightenment.

The Mirror of the Dhamma It is not surprising, Ānanda, that a human being should pass away.

When one has passed away, you might approach the Tathāgata and ask about this matter, but that would be a burden to the Tathāgata.

Therefore, Ānanda, I will teach you the Mirror of the Dhamma, by which a noble disciple, if he so wishes, can declare of himself: I am one who has destroyed hell, destroyed the animal realm, destroyed the realm of ghosts, destroyed the states of woe, the bad destinations, the lower realms.

I am a stream-enterer, no longer subject to rebirth in lower realms, certain of attaining enlightenment.

And what, Ānanda, is the mirror of the Dhamma, the method of the Dhamma, by which an accomplished noble disciple, if they wish, could declare of themselves: I am one who has eradicated the hell realms, the animal realm, the realm of ghosts, the realms of misery, the bad destinations, and the lower worlds.

I am a stream-enterer, not subject to downfall, assured, and destined for full awakening?

Here, Ānanda, a noble disciple is endowed with unwavering confidence in the Tathāgata: The Blessed One is indeed the Arahant, the Perfectly Enlightened One, endowed with true knowing and conduct, the Well-Gone, the Knower of the Worlds, the incomparable leader of persons to be tamed, the teacher of gods and humans, the Tathāgata, the Blessed One.

They are endowed with unwavering confidence in the Dhamma: The Dhamma is well-expounded by the Blessed One, visible here and now, timeless, inviting one to come and see, leading onwards, to be personally experienced by the wise.

They are endowed with unwavering confidence in the Sangha: The Sangha of the Blessed One's disciples is practicing the good way, practicing the straight way, practicing the true way, practicing the proper way. That is, the four pairs of persons, the eight types of individuals; this Sangha of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.

They are endowed with virtues dear to the noble ones, unbroken, untorn, unblemished, unspotted, liberating, praised by the wise, not misapprehended, leading to concentration.

This, Ānanda, is the mirror of the Dhamma, the method of the Dhamma, by which an accomplished noble disciple, if they wish, could declare of themselves: I am one who has eradicated the hell realms, the animal realm, the realm of ghosts, the realms of misery, the bad destinations, and the lower worlds.

I am a stream-enterer, not subject to downfall, assured, and destined for full awakening.

While residing at Nātika in the Gijjhakūṭa monastery, the Blessed One frequently gave a Dhamma talk to the disciples on this very topic: Such is virtue, such is concentration, such is wisdom.

Concentration fortified by virtue is of great fruit and great benefit.

Wisdom fortified by concentration is of great fruit and great benefit.

The mind fortified by wisdom is completely liberated from the taints, namely, the taint of sense satisfaction, the taint of becoming, and the taint of ignorance.

Then, after staying as long as he wished at Nātika, the Blessed One addressed the Venerable Ānanda: Come, Ānanda, let us go to Vesālī.

Yes, venerable sir, the Venerable Ānanda replied to the Blessed One.

Then the Blessed One, together with a large community of disciples, arrived at Vesālī.

There, the Blessed One resided in the Ambapālī Grove.

There, the Blessed One addressed the disciples. Disciples, a disciple should dwell mindful and clearly knowing; this is our instruction to you.

And how is a disciple mindful?

Here a disciple dwells contemplating the body in the body, ardent, clearly knowing, mindful, having removed craving and aversion in regard to the world.

He dwells contemplating feelings in feelings...

mind in mind...

phenomena in phenomena, ardent, clearly knowing, mindful, having removed craving and aversion in regard to the world.

Thus a disciple is mindful.

And how is a disciple clearly knowing?

Here a disciple acts with clear knowing when going forward and returning, when looking ahead and looking away, when flexing and extending his limbs, when wearing his robes and carrying his outer robe and bowl, when eating, drinking, consuming food, and tasting, when defecating and urinating, when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.

Thus a disciple is clearly knowing.

Disciples, a disciple should dwell mindful and clearly knowing; this is our instruction to you.

Ambapālī the courtesan heard this. Then Ambapālī the courtesan had fine carriages harnessed, mounted a fine carriage, and departed from Vesālī with fine carriages.

She went to her own park.

As far as there was ground for the carriage, she went by carriage; having dismounted, she approached the Blessed One on foot. Having approached, she paid homage to the Blessed One and sat down to one side.

While she was sitting there, the Blessed One instructed, inspired, and gladdened Ambapālī the courtesan with a talk on the Dhamma.

Then Ambapālī the courtesan, having been instructed, inspired, and gladdened by the Blessed One with a talk on the Dhamma, addressed the Blessed One: May the Blessed One, along with the community of disciples, consent to a meal at my place tomorrow.

The Blessed One consented by silence.

Then Ambapālī the courtesan, knowing the Blessed One's consent, rose from her seat, paid homage to the Blessed One, and departed, keeping him on her right.

The Licchavis of Vesālī heard this.

Then those Licchavis had fine carriages harnessed, mounted fine carriages, and departed from Vesālī with fine carriages.

Some Licchavis were dressed in blue, with blue garments and blue ornaments; some were dressed in yellow, with yellow garments and yellow ornaments; some were dressed in red, with red garments and red ornaments; some were dressed in white, with white garments and white ornaments.

Then, the courtesan Ambapālī turned back the young Licchavīs, one by one, with her eye, wheel by wheel, yoke by yoke.

Then those Licchavīs said to Ambapālī, the courtesan, Why, dear Ambapālī, do you turn back the young Licchavīs, one by one, with your eye, wheel by wheel, yoke by yoke?

She replied, Because, young sirs, the Blessed One has been invited by me for a meal tomorrow, along with the community of disciples.

They said, Give us, dear Ambapālī, that meal for a hundred thousand.

She replied, Even if you were to give me Vesālī with its revenue, I would not give that meal.

Then those Licchavīs snapped their fingers, saying, We are indeed defeated by Ambapālī, we are indeed defeated by Ambapālī.

Then those Licchavīs went to Ambapālī's grove.

The Blessed One saw those Licchavīs coming from afar.

Seeing them, he addressed the disciples those of you who have never seen the gods of the Thirty-Three, look at the Licchavī assembly; observe the Licchavī assembly; approach the Licchavī assembly: they are like the gods of the Thirty-Three.

Then those Licchavīs, having gone as far as the ground for vehicles, dismounted from their vehicles and approached the Blessed One on foot. Having approached, they paid homage to the Blessed One and sat down to one side.

While they were sitting there, the Blessed One instructed, inspired, roused, and gladdened them with a talk on the Dhamma.

Then those Licchavīs, having been instructed, inspired, roused, and gladdened by the Blessed One's talk on the Dhamma, said to the Blessed One, May the Blessed One consent to a meal with us tomorrow, along with the community of disciples.

The Blessed One replied to those Licchavīs, I have already accepted a meal for tomorrow from Ambapālī, the courtesan.

Then those Licchavīs snapped their fingers, saying, We are indeed defeated by Ambapālī, we are indeed defeated by Ambapālī.

Then those Licchavīs, having delighted and rejoiced in the Blessed One's words, rose from their seats, paid homage to the Blessed One, circumambulated him, and departed.

Then, after that night had passed, Ambapālī, the courtesan, had exquisite food and drink prepared in her own grove and informed the Blessed One of the time, saying, It is time, venerable sir, the meal is ready.

Then the Blessed One, in the morning, having dressed and taken his bowl and robe, went to Ambapālī, the courtesan's residence, along with the community of disciples.

Having arrived, he sat down on the prepared seat.

Then, Ambapālī, the courtesan, personally served and satisfied the community of disciples, led by the Tathāgata, with exquisite food and drink.

After the meal, Ambapālī took a low seat, sat to one side, and addressed the Blessed One: Venerable Sir, I offer this grove to the community of disciples, led by the Tathāgata.

The Blessed One accepted the grove.

Then, the Blessed One, having instructed, inspired, encouraged, and delighted Ambapālī with a discourse on the Dhamma, rose from his seat and departed.

While residing in Vesālī, in the Ambapālī Grove, the Blessed One frequently gave a Dhamma talk to the disciples, saying: Such is virtue, such is concentration, such is wisdom.

Concentration, developed through virtue, is of great fruit and benefit.

Wisdom, developed through concentration, is of great fruit and benefit.

The mind, developed through wisdom, is completely liberated from the taints, namely, the taint of sense satisfaction, the taint of becoming, and the taint of ignorance.

Then, after staying as long as he wished in the Ambapālī Grove, the Blessed One addressed the Venerable Ānanda: Come, Ānanda, let us go to the village of Veḷuva.

Yes, Venerable Sir, the Venerable Ānanda replied to the Blessed One.

Then, the Blessed One, together with a large community of disciples, went to the village of Veḷuva.

There, the Blessed One stayed.

There, the Blessed One addressed the disciples: Disciples, go and spend the rains retreat around Vesālī, wherever you have friends, acquaintances, and supporters.

I will spend the rains retreat here in the village of Veḷuva.

Yes, Venerable Sir, the disciples replied to the Blessed One and went to spend the rains retreat around Vesālī, wherever they had friends, acquaintances, and supporters.

But the Blessed One spent the rains retreat there in the village of Veḷuva.

Then, during the rains retreat, a severe illness arose in the Blessed One, with sharp, piercing pains, as if to the point of death.

The Blessed One endured them, mindful and fully aware, without being distressed.

Then it occurred to the Blessed One: It is not fitting for me to attain final Nibbāna without addressing my attendants and without taking leave of the community of disciples.

Let me, by energy, suppress this illness and maintain the life force.

Then, the Blessed One, by energy, suppressed the illness and maintained the life force.

Then the Blessed One's illness subsided.

After recovering from his illness, the Blessed One left his dwelling and sat down on a seat prepared in the shade of the monastery.

Then the Venerable Ānanda approached the Blessed One, paid homage to him, and sat down to one side.

While sitting there, the Venerable Ānanda said to the Blessed One, I have seen, Lord, that the Blessed One is comfortable; I have seen, Lord, that the Blessed One is enduring. Yet, Lord, my body feels as if it were intoxicated, the directions do not appear to me, and the teachings do not come to mind because of the Blessed One's illness.

However, Lord, I had some small comfort in thinking, The Blessed One will not attain final Nibbāna until he has made some declaration concerning the community of disciples.

But Ānanda, does the community of disciples expect something from me?

The Dhamma has been taught by me without making any distinction between inner and outer.

There is no secret of the Teacher in the Dhamma, Ānanda.

If there is anyone who thinks, I will lead the community of disciples, or The community of disciples is under my guidance, then, Ānanda, that person might make some declaration concerning the community.

But it is not so with the Tathāgata, Ānanda. The Tathāgata does not think, I will lead the community of disciples, or The community of disciples is under my guidance.

Once, Ānanda, the Tathāgata might make some declaration concerning the community of disciples.

But now, Ānanda, I am old, aged, burdened with years, advanced in life, and have reached the end of my lifespan.

I am eighty years old.

Just as an old cart is kept going by being tied together with straps, so too, Ānanda, the Tathāgata's body is kept going by being tied together with straps.

When, Ānanda, the Tathāgata, disregarding all signs, enters and abides in the signless concentration of mind, at that time, Ānanda, the Tathāgata's body is more comfortable.

Therefore, Ānanda, dwell as islands unto yourselves, be your own refuge, with no other refuge; dwell as islands of the Dhamma, be a refuge of the Dhamma, with no other refuge.

And how, Ānanda, does a disciple dwell as an island unto himself, as his own refuge, with no other refuge; as an island of the Dhamma, as a refuge of the Dhamma, with no other refuge?

Here, Ānanda, a disciple dwells contemplating the body in the body, ardent, clearly knowing, and mindful, having removed craving and aversion in regard to the world.

He dwells contemplating feelings in feelings, ardent, clearly knowing, and mindful, having removed craving and aversion in regard to the world.

He dwells contemplating the mind in the mind, ardent, clearly knowing, and mindful, having removed craving and aversion in regard to the world.

He dwells contemplating phenomena in phenomena, ardent, clearly knowing, and mindful, having removed craving and aversion in regard to the world.

In this way, Ānanda, a disciple dwells as an island unto himself, as his own refuge, with no other refuge; as an island of the Dhamma, as a refuge of the Dhamma, with no other refuge.

Ananda, whoever, now or after my passing, will live as an island unto themselves, as a refuge unto themselves, not seeking any other refuge, with the Dhamma as their island, with the Dhamma as their refuge, not seeking any other refuge, they will be the foremost of my disciples, Ananda, those who are desirous of training.

Discourse on Signs and Luminosity

Then the Blessed One, having dressed in the morning, took his bowl and robe and entered Vesali for alms.

Having walked for alms in Vesali and returned after the meal, he addressed the Venerable Ananda: Take a seat, Ananda, we will go to the Cāpāla Shrine for the day's abiding.

Yes, venerable sir, the Venerable Ananda replied to the Blessed One, and taking a seat, he followed closely behind the Blessed One.

Then the Blessed One went to the Cāpāla Shrine, and having arrived, he sat down on the prepared seat.

The Venerable Ananda, having paid homage to the Blessed One, sat down to one side.

While sitting to one side, the Blessed One said to the Venerable Ananda: Pleasant, Ananda, is Vesali, pleasant is the Udena Shrine, pleasant is the Gotamaka Shrine, pleasant is the Sattamba Shrine, pleasant is the Bahuputta Shrine, pleasant is the Sārandada Shrine, pleasant is the Cāpāla Shrine.

Ananda, for anyone who has developed, cultivated, made much of, established, practiced, and thoroughly undertaken the four bases of spiritual power, if they wish, they could live for a kappa or the remainder of a kappa.

Ananda, the Tathagata has developed, cultivated, made much of, established, practiced, and thoroughly undertaken the four bases of spiritual power, and if he wishes, Ananda, the Tathagata could live for a kappa or the remainder of a kappa.

Even so, the Venerable Ananda, while the Blessed One was making a gross sign, while making a gross luminosity, was unable to comprehend it; he did not request the Blessed One, May the Blessed One remain for a kappa, may the Well-Gone One remain for a kappa, for the benefit and happiness of the many, out of compassion for the world, for the welfare, benefit, and happiness of devas and humans, as his mind was overcome by Mara.

For the second time, the Blessed One...

and for the third time, the Blessed One addressed the Venerable Ananda: Pleasant, Ananda, is Vesali, pleasant is the Udena Shrine, pleasant is the Gotamaka Shrine, pleasant is the Sattamba Shrine, pleasant is the Bahuputta Shrine, pleasant is the Sārandada Shrine, pleasant is the Cāpāla Shrine.

Ananda, for anyone who has developed, cultivated, made much of, established, practiced, and thoroughly undertaken the four bases of spiritual power, if they wish, they could live for a kappa or the remainder of a kappa.

The Tathāgata, Ānanda, has developed, cultivated, practiced, and thoroughly established the four bases of spiritual power. If he wishes, Ānanda, the Tathāgata could remain for a kalpa or the remainder of a kalpa.

Yet, even when the Blessed One was making such a clear sign, such a clear display, venerable Ānanda, with his mind overcome by Māra, did not request the Blessed One, May the Blessed One remain for a kalpa, may the Well-Gone One remain for a kalpa for the benefit and happiness of the many, out of compassion for the world, for the welfare, benefit, and happiness of gods and humans.

Then the Blessed One addressed venerable Ānanda, Go now, Ānanda, and do as you see fit.

Yes, venerable sir, venerable Ānanda replied to the Blessed One, and after rising from his seat, he paid homage to the Blessed One, circumambulated him, and sat down at the foot of a nearby tree.

Then Māra, the Evil One, approached the Blessed One after venerable Ānanda had departed. Standing to one side, Māra, the Evil One, said to the Blessed One, Now, venerable sir, let the Blessed One attain final Nibbāna, let the Well-Gone One attain final Nibbāna. Now is the time for the Blessed One's final Nibbāna.

For, venerable sir, the Blessed One has declared, I will not attain final Nibbāna, Evil One, until my disciples are accomplished, trained, skilled, learned, bearers of the Dhamma, practicing in accordance with the Dhamma, practicing properly, acting in accordance with the Dhamma, having learned their own teacher's teaching, they will explain, teach, declare, establish, open, analyze, and make it clear, refuting with reason the arisen opposing views, and teaching the Dhamma with its wonders.

But now, venerable sir, the disciples, disciples of the Blessed One, are accomplished, trained, skilled, learned, bearers of the Dhamma, practicing in accordance with the Dhamma, practicing properly, acting in accordance with the Dhamma, having learned their own teacher's teaching, they explain, teach, declare, establish, open, analyze, and make it clear, refuting with reason the arisen opposing views, and teaching the Dhamma with its wonders.

Now, venerable sir, let the Blessed One attain final Nibbāna, let the Well-Gone One attain final Nibbāna.

Now is the time for the Blessed One's final Nibbāna.

For, venerable sir, the Blessed One has declared, I will not attain final Nibbāna, Evil One, until my nuns are accomplished, trained, skilled, learned, bearers of the Dhamma, practicing in accordance with the Dhamma, practicing properly, acting in accordance with the Dhamma, having learned their own teacher's teaching, they will explain, teach, declare, establish, open, analyze, and make it clear, refuting with reason the arisen opposing views, and teaching the Dhamma with its wonders.

At present, venerable sir, the disciplenis, disciples of the Blessed One, are learned, disciplined, confident, well-versed, bearers of the Dhamma, practicing in accordance with the Dhamma, practicing properly, and conduct themselves according to the Dhamma. Having learned from their own teacher, they explain, teach, proclaim, establish, open up, analyze, and make clear the Dhamma.

They refute arising external doctrines with well-reasoned arguments and teach the Dhamma with miraculous power.

Let the Blessed One now attain final Nibbana, let the Well-Gone One attain final Nibbana, for the time for the Blessed One's final Nibbana has come. This word, venerable sir, was spoken by the Blessed One: I will not attain final Nibbana, O Evil One, until my lay followers are not yet disciples, learned, disciplined, confident, well-versed, bearers of the Dhamma, practicing in accordance with the Dhamma, practicing properly, and conduct themselves according to the Dhamma. Having learned from their own teacher, they will explain, teach, proclaim, establish, open up, analyze, and make clear the Dhamma.

They will refute arising external doctrines with well-reasoned arguments and teach the Dhamma with miraculous power.

At present, venerable sir, the lay followers, disciples of the Blessed One, are learned, disciplined, confident, well-versed, bearers of the Dhamma, practicing in accordance with the Dhamma, practicing properly, and conduct themselves according to the Dhamma. Having learned from their own teacher, they explain, teach, proclaim, establish, open up, analyze, and make clear the Dhamma.

They refute arising external doctrines with well-reasoned arguments and teach the Dhamma with miraculous power.

Let the Blessed One now attain final Nibbana, let the Well-Gone One attain final Nibbana, for the time for the Blessed One's final Nibbana has come.

This word, venerable sir, was spoken by the Blessed One: I will not attain final Nibbana, O Evil One, until my female lay followers are not yet disciples, learned, disciplined, confident, well-versed, bearers of the Dhamma, practicing in accordance with the Dhamma, practicing properly, and conduct themselves according to the Dhamma. Having learned from their own teacher, they will explain, teach, proclaim, establish, open up, analyze, and make clear the Dhamma.

They will refute arising external doctrines with well-reasoned arguments and teach the Dhamma with miraculous power. At present, venerable sir, the female lay followers, disciples of the Blessed One, are learned, disciplined, confident, well-versed, bearers of the Dhamma, practicing in accordance with the Dhamma, practicing properly, and conduct themselves according to the Dhamma.

Having learned from their own teacher, they explain, teach, proclaim, establish, open up, analyze, and make clear the Dhamma.

They refute arising external doctrines with well-reasoned arguments and teach the Dhamma with miraculous power.

Let the Blessed One attain final Nibbāna now, venerable sir, let the Well-Gone One attain final Nibbāna. The time for the Blessed One's final Nibbāna has come, venerable sir.

This word has indeed been spoken by the Blessed One: I will not attain final Nibbana, O Evil One, until this holy life of mine has been successful, prosperous, widespread, well-known, and well-proclaimed among gods and humans.

But now, venerable sir, the Blessed One's holy life is indeed successful, prosperous, widespread, well-known, and well-proclaimed among gods and humans.

Let the Blessed One attain final Nibbāna now, venerable sir, let the Well-Gone One attain final Nibbāna.

The time for the Blessed One's final Nibbāna has come, venerable sir.

When this was said, the Blessed One addressed Māra, the Evil One: Be at ease, O Evil One, the final Nibbana of the Tathāgata will not be long.

Three months from now, the Tathāgata will attain final Nibbana.

Then the Blessed One, at the Cāpāla shrine, mindful and fully aware, relinquished the life force.

When the Blessed One had relinquished the life force, there was a great earthquake, terrifying and hair-raising, and celestial drums resounded.

Then the Blessed One, knowing the significance of this event, at that time uttered this inspired utterance: The sage has relinquished the conditioned existence, both the measurable and the immeasurable; delighting within, concentrated, he has broken the armor of self-creation.

Then it occurred to the Venerable Ānanda: Wonderful, indeed, sir, marvelous, indeed, sir, this great earthquake; this great earthquake is terrifying and hair-raising, and celestial drums resounded.

What, indeed, is the cause, what is the reason for the appearance of this great earthquake?

Then the Venerable Ānanda approached the Blessed One, and having approached, he paid homage to the Blessed One and sat down to one side.

Sitting to one side, the Venerable Ānanda said to the Blessed One: Wonderful, venerable sir, marvelous, venerable sir.

This great earthquake, venerable sir, is terrifying and hair-raising, and celestial drums resounded.

What, venerable sir, is the cause, what is the reason for the appearance of this great earthquake?

There are, Ānanda, eight causes, eight reasons for the appearance of a great earthquake.

What are the eight?

This great earth, Ānanda, is established on water, the water is established on air, and the air is established in space.

There comes a time, Ānanda, when great winds blow.

When the great winds blow, they agitate the water.

The agitated water shakes the earth.

This is the first cause, the first condition for the appearance of a great earthquake.

Furthermore, Ānanda, when a recluse or a brahmin, endowed with psychic power and mastery over the mind, or a god of great power and influence, has developed a limited perception of earth and an immeasurable perception of water, he causes this earth to quake, tremble, shake, and vibrate.

This is the second cause, the second condition for the appearance of a great earthquake.

Furthermore, Ānanda, when the Bodhisatta, having departed from the Tusita realm, mindfully and with full awareness, descends into his mother's womb, then this earth quakes, trembles, shakes, and vibrates.

This is the third cause, the third condition for the appearance of a great earthquake.

Furthermore, Ānanda, when the Bodhisatta, mindfully and with full awareness, emerges from his mother's womb, then this earth quakes, trembles, shakes, and vibrates.

This is the fourth cause, the fourth condition for the appearance of a great earthquake.

Furthermore, Ānanda, when the Tathāgata attains the unsurpassed perfect enlightenment, then this earth quakes, trembles, shakes, and vibrates.

This is the fifth cause, the fifth condition for the appearance of a great earthquake.

Furthermore, Ānanda, when the Tathāgata sets in motion the unsurpassed wheel of Dhamma, then this earth quakes, trembles, shakes, and vibrates.

This is the sixth cause, the sixth condition for the appearance of a great earthquake.

Furthermore, Ānanda, when the Tathāgata, mindfully and with full awareness, relinquishes the life force, then this earth quakes, trembles, shakes, and vibrates.

This is the seventh cause, the seventh condition for the appearance of a great earthquake.

Furthermore, Ānanda, when the Tathāgata attains final Nibbāna in the element of Nibbāna without residue, then this earth quakes, trembles, shakes, and vibrates.

This is the eighth cause, the eighth condition for the appearance of a great earthquake.

These, Ānanda, are the eight causes, the eight conditions for the appearance of a great earthquake.

There are eight assemblies, Ānanda.

What are the eight?

The assembly of nobles, the assembly of brahmins, the assembly of householders, the assembly of recluses, the assembly of the Four Great Kings, the assembly of the Thirty-three Gods, the assembly of Māra, and the assembly of Brahmā. I, Ānanda, have approached many hundreds of assemblies of nobles. There, I have previously sat, conversed, and engaged in discussions.

In that place, whatever their complexion is, such is my complexion.

Whatever their voice is, such is my voice.

With a discourse on the Dhamma, I instruct, inspire, rouse, and gladden them.

While I am speaking, they do not know, Who indeed is this speaking, a god or a human?

Having instructed, inspired, roused, and gladdened them with a discourse on the Dhamma, I disappear.

When I have disappeared, they do not know, Who indeed is this who has disappeared, a god or a human?

I, Ananda, know the assembly of hundreds of Brahmins, ...

householders, ...

ascetics, ...

the assembly of the Four Great Kings, ...

the assembly of the Thirty-Three Gods, ...

the assembly of Mara, ...

the assembly of Brahma, whom I have approached. There, I have sat down, conversed, and engaged in discussion.

In that place, whatever their complexion is, such is my complexion.

Whatever their voice is, such is my voice.

With a discourse on the Dhamma, I instruct, inspire, rouse, and gladden them.

While I am speaking, they do not know, Who indeed is this speaking, a god or a human?

Having instructed, inspired, roused, and gladdened them with a discourse on the Dhamma, I disappear.

When I have disappeared, they do not know, Who indeed is this who has disappeared, a god or a human?

These, Ananda, are the eight assemblies.

The Eight Bases of Mastery: These are the eight bases of mastery, Ananda.

What are the eight?

One perceives forms internally and sees external forms, limited, beautiful, and ugly.

One thinks, Having mastered them, I know and see them.

This is the first base of mastery.

One perceives forms internally and sees external forms, boundless, beautiful, and ugly.

One thinks, Having mastered them, I know and see them.

This is the second base of mastery.

One perceives formlessness internally and sees external forms, limited, beautiful, and ugly.

One thinks, Having mastered them, I know and see them.

This is the third base of mastery.

One perceives formlessness internally and sees external forms, boundless, beautiful, and ugly.

One thinks, Having mastered them, I know and see them.

This is the fourth base of mastery.

One perceives formlessness internally and sees external forms, blue, blue-colored, blue-appearing, blue-radiant.

Just like a blue lotus, blue in color, blue-appearing, blue-radiant.

Or like a Benares cloth, smooth on both sides, blue in color, blue-appearing, blue-radiant.

In the same way, one who internally perceives the formless sees external forms that are blue, blue-colored, blue-appearing, and blue-radiant.

With the perception, I have overcome them, I know, I see, he becomes thus aware.

This is the fifth base of mastery.

Internally perceiving the formless, one sees external forms that are yellow, yellow-colored, yellow-appearing, and yellow-radiant.

Just as a kanikāra flower is yellow, yellow-colored, yellow-appearing, and yellow-radiant, or a Benares cloth, well-dyed on both sides, is yellow, yellow-colored, yellow-appearing, and yellow-radiant, in the same way, one who internally perceives the formless sees external forms that are yellow, yellow-colored, yellow-appearing, and yellow-radiant.

With the perception, I have overcome them, I know, I see, he becomes thus aware.

This is the sixth base of mastery.

Internally perceiving the formless, one sees external forms that are red, red-colored, red-appearing, and red-radiant.

Just as a bandhujīvaka flower is red, red-colored, red-appearing, and red-radiant, or a Benares cloth, well-dyed on both sides, is red, red-colored, red-appearing, and red-radiant, in the same way, one who internally perceives the formless sees external forms that are red, red-colored, red-appearing, and red-radiant.

With the perception, I have overcome them, I know, I see, he becomes thus aware.

This is the seventh base of mastery.

Internally perceiving the formless, one sees external forms that are white, white-colored, white-appearing, and white-radiant.

Just as the moon is white, white-colored, white-appearing, and white-radiant, or a Benares cloth, well-dyed on both sides, is white, white-colored, white-appearing, and white-radiant, in the same way, one who internally perceives the formless sees external forms that are white, white-colored, white-appearing, and white-radiant.

With the perception, I have overcome them, I know, I see, he becomes thus aware.

This is the eighth base of mastery.

These, Ānanda, are the eight bases of mastery.

The Eight Liberations: There are these eight liberations, Ānanda.

What are the eight?

One with form sees forms; this is the first liberation.

Internally perceiving the formless, one sees external forms; this is the second liberation.

One is intent only on the beautiful; this is the third liberation.

By completely transcending perceptions of form, the disappearance of perceptions of resistance, and not attending to perceptions of diversity, one enters and dwells in the realm of infinite space, thinking, Infinite space.

This is the fourth liberation. Completely transcending the realm of infinite space, he attains and dwells in the realm of infinite consciousness, this is the fifth liberation.

Completely transcending the realm of infinite consciousness, he attains and dwells in the realm of nothingness, this is the sixth liberation.

Completely transcending the realm of nothingness, he attains and dwells in the realm of neither-perception-nor-non-perception, this is the seventh liberation.

Completely transcending the realm of neither-perception-nor-non-perception, he attains and dwells in the cessation of perception and feeling, this is the eighth liberation.

These, Ānanda, are the eight liberations.

Once, Ānanda, I was dwelling at Uruvelā on the bank of the river Nerañjarā at the foot of the Ajapāla banyan tree, just after I had attained full enlightenment.

Then, Māra the Evil One approached me; having approached, he stood to one side.

Standing there, Māra the Evil One said to me, May the Blessed One now attain final Nibbāna; may the Fortunate One now attain final Nibbāna, for the time of the Blessed Ones final Nibbāna has come.

When this was said, I, Ānanda, replied to Māra the Evil One,

I will not attain final Nibbāna, Evil One, until my disciples are my disciples, accomplished, trained, skilled, learned, bearers of the Dhamma, practicing in accordance with the Dhamma, practicing properly, acting in accordance with the Dhamma, having learned their own teachers teaching, they will explain, teach, declare, establish, open, analyze, and make it clear; they will refute with reason the arisen views of others, and teach the Dhamma with its wonders.

I will not attain final Nibbāna, Evil One, until my nuns are my disciples, accomplished, trained, skilled, learned, bearers of the Dhamma, practicing in accordance with the Dhamma, practicing properly, acting in accordance with the Dhamma, having learned their own teachers teaching, they will explain, teach, declare, establish, open, analyze, and make it clear; they will refute with reason the arisen views of others, and teach the Dhamma with its wonders.

I will not attain final Nibbāna, Evil One, until my laymen are my disciples, accomplished, trained, skilled, learned, bearers of the Dhamma, practicing in accordance with the Dhamma, practicing properly, acting in accordance with the Dhamma, having learned their own teachers teaching, they will explain, teach, declare, establish, open, analyze, and make it clear; they will refute with reason the arisen views of others, and teach the Dhamma with its wonders.

I shall not attain final Nibbāna, O Evil One, until my female lay followers have become true disciples, learned, disciplined, confident, well-versed in the teachings, bearers of the Dhamma, practicing in accordance with the Dhamma, practicing properly, and living in accordance with the Dhamma. They will learn from their own teacher and will teach, declare, establish, open, analyze, and make clear the Dhamma, refuting with sound reasoning any arisen false doctrines, and will teach the Dhamma with its wonders.

I shall not attain final Nibbāna, O Evil One, until this holy life has become successful, prosperous, widespread, well-known, and thoroughly proclaimed among gods and humans.

Now, Ānanda, today at the Cāpāla Shrine, Māra the Evil One approached me and, standing to one side, said: Let the Blessed One now attain final Nibbāna, let the Fortunate One attain final Nibbāna.

Now is the time for the Blessed One's final Nibbāna.

But, Ānanda, this was spoken by the Blessed One: I shall not attain final Nibbāna, O Evil One, until my disciples have become true disciples...

until my nuns have become true disciples...

until my male lay followers have become true disciples...

until my female lay followers have become true disciples...

until this holy life has become successful, prosperous, widespread, well-known, and thoroughly proclaimed among gods and humans.

But now, Ānanda, the Blessed One's holy life is successful, prosperous, widespread, well-known, and thoroughly proclaimed among gods and humans.

Let the Blessed One now attain final Nibbāna, let the Fortunate One attain final Nibbāna. Now is the time for the Blessed One's final Nibbāna.

When this was said, I, Ānanda, spoke to Māra the Evil One: Be at ease, O Evil One, the Tathāgata's final Nibbāna will not be long delayed.

Three months from now, the Tathāgata will attain final Nibbāna.

Now, Ānanda, today at the Cāpāla Shrine, the Tathāgata has mindfully and with full awareness relinquished the life force.

The Request of Ānanda

When this was said, the Venerable Ānanda spoke to the Blessed One: Let the Blessed One remain for a kappa, let the Fortunate One remain for a kappa, for the benefit and happiness of the many, out of compassion for the world, for the welfare, benefit, and happiness of gods and humans.

Enough now, Ānanda.

Do not ask the Tathāgata, it is not the time now, Ānanda, to make such a request of the Tathāgata.

For the second time, Venerable Ānanda ...

and for the third time, Venerable Ānanda spoke to the Blessed One, Let the Blessed One remain for a kappa, let the Well-Gone One remain for a kappa, for the welfare and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of devas and humans.

Do you have faith, Ānanda, in the enlightenment of the Tathāgata?

Yes, venerable sir.

Then why, Ānanda, did you press the Tathāgata a third time?

Venerable sir, I heard it directly from the Blessed One, I received it directly: Ānanda, for anyone who has developed, cultivated, practiced, and thoroughly pursued the four bases of spiritual power, if he wishes, he could remain for a kappa or the remainder of a kappa.

The Tathāgata, Ānanda, has developed, cultivated, practiced, and thoroughly pursued the four bases of spiritual power.

If he wishes, the Tathāgata could remain for a kappa or the remainder of a kappa.

Do you have faith, Ānanda?

Yes, venerable sir.

Therefore, Ānanda, it is your fault, it is your mistake, that when the Tathāgata was making such a clear sign, when he was making such a clear display, you were unable to comprehend it, and you did not ask the Tathāgata, Let the Blessed One remain for a kappa, let the Well-Gone One remain for a kappa, for the welfare and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of devas and humans.

If you had asked the Tathāgata, he would have refused you only twice, and on the third time, he would have consented.

Therefore, Ānanda, it is your fault, it is your mistake.

Once, Ānanda, I was dwelling at Rājagaha on the Vulture's Peak Mountain.

There too, Ānanda, I addressed you, Rājagaha is delightful, Ānanda, the Vulture's Peak Mountain is delightful.

Ānanda, for anyone who has developed, cultivated, practiced, and thoroughly pursued the four bases of spiritual power, if he wishes, he could remain for a kappa or the remainder of a kappa.

The Tathāgata, Ānanda, has developed, cultivated, practiced, and thoroughly pursued the four bases of spiritual power. If he wishes, the Tathāgata could remain for a kappa or the remainder of a kappa.

Even then, Ānanda, when the Tathāgata was making such a clear sign, when he was making such a clear display, you were unable to comprehend it, and you did not ask the Tathāgata, Let the Blessed One remain for a kappa, let the Well-Gone One remain for a kappa, for the welfare and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of devas and humans.

If you, Ānanda, were to request the Tathāgata, the Tathāgata would refuse you twice, but on the third request, he would consent.

Therefore, Ānanda, this is your fault, this is your mistake.

Once, Ānanda, I was dwelling in Rājagaha at the Gotama Banyan Tree...

and there in Rājagaha at the Thieves Cliff...

and there in Rājagaha at the Sattapaṇṇi Cave on the Vebhāra slope...

and there in Rājagaha at the Black Rock on the Isigili slope...

and there in Rājagaha at the Cool Grove on the Sappasoṇḍika slope...

and there in Rājagaha at the Tapodārāma...

and there in Rājagaha at the Bamboo Grove, the Squirrel Sanctuary...

and there in Rājagaha at the Jīvaka's Mango Grove...

and there in Rājagaha at the Maddakucchi Deer Park.

There too, Ānanda, I addressed you: Rājagaha is delightful, Ānanda, the Vulture Peak Mountain is delightful, the Gotama Banyan Tree is delightful, the Thieves Cliff is delightful, the Sattapaṇṇi Cave on the Vebhāra slope is delightful, the Black Rock on the Isigili slope is delightful, the Cool Grove on the Sappasoṇḍika slope is delightful, the Tapodārāma is delightful, the Bamboo Grove, the Squirrel Sanctuary is delightful, the Jīvaka's Mango Grove is delightful, the Maddakucchi Deer Park is delightful.

For anyone, Ānanda, who has developed and cultivated the four bases of spiritual power, made them a vehicle, a foundation, established them, practiced them, and thoroughly undertaken them, if he wishes, Ānanda, the Tathāgata could remain for a kalpa or the remainder of a kalpa.

Even so, Ānanda, when the Tathāgata was making a gross sign, when he was making a gross light, you were unable to comprehend it, you did not request the Tathāgata, Let the Blessed One remain for a kalpa, let the Fortunate One remain for a kalpa for the benefit and happiness of the many, out of compassion for the world, for the welfare, benefit, and happiness of gods and humans.

If you, Ānanda, were to request the Tathāgata, the Tathāgata would refuse you twice, but on the third request, he would consent.

Therefore, Ānanda, this is your fault, this is your mistake.

Once, Ānanda, I was dwelling here in Vesālī at the Udena Shrine.

There too, Ānanda, I addressed you: Vesālī is delightful, Ānanda, the Udena Shrine is delightful.

For anyone, Ānanda, who has developed and cultivated the four bases of spiritual power, made them a vehicle, a foundation, established them, practiced them, and thoroughly undertaken them, if he wishes, he could remain for a kalpa or the remainder of a kalpa.

The Tathāgata, Ānanda, has developed and cultivated the four bases of spiritual power, made them a vehicle, a foundation, established them, practiced them, and thoroughly undertaken them, if he wishes, Ānanda, the Tathāgata could remain for a kalpa or the remainder of a kalpa.

Thus, Ānanda, when the Tathāgata was making a gross sign, when he was making a gross manifestation, you were unable to comprehend it, and you did not request the Tathāgata, saying, Let the Blessed One remain for a kappa, let the Sugata remain for a kappa for the welfare and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.

If you, Ānanda, had requested the Tathāgata, the Tathāgata would have rejected your words twice, but on the third time, he would have consented. Therefore, Ānanda, this is your fault, this is your mistake.

Once, Ānanda, I was dwelling here in Vesālī at the Gotamaka shrine...

I was dwelling here in Vesālī at the Sattamba shrine...

I was dwelling here in Vesālī at the Bahuputta shrine...

I was dwelling here in Vesālī at the Sārandada shrine...

Just now, Ānanda, today at the Cāpāla shrine, I addressed you, saying, Pleasant, Ānanda, is Vesālī, pleasant is the Udena shrine, pleasant is the Gotamaka shrine, pleasant is the Sattamba shrine, pleasant is the Bahuputta shrine, pleasant is the Sārandada shrine, pleasant is the Cāpāla shrine.

For anyone, Ānanda, who has developed, cultivated, practiced, and thoroughly established the four bases of spiritual power, if he wishes, he could remain for a kappa or the remainder of a kappa.

The Tathāgata, Ānanda, has developed, cultivated, practiced, and thoroughly established the four bases of spiritual power, and if he wishes, Ānanda, the Tathāgata could remain for a kappa or the remainder of a kappa.

Thus, Ānanda, when the Tathāgata was making a gross sign, when he was making a gross manifestation, you were unable to comprehend it, and you did not request the Tathāgata, saying, Let the Blessed One remain for a kappa, let the Sugata remain for a kappa for the welfare and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.

If you, Ānanda, had requested the Tathāgata, the Tathāgata would have rejected your words twice, but on the third time, he would have consented.

Therefore, Ānanda, this is your fault, this is your mistake.

Did I not, Ānanda, declare to you beforehand, All that is dear and pleasing must undergo change, separation, and alteration?

How could it be, Ānanda, that what is born, come into being, conditioned, and subject to decay, should not decay? That is not possible.

Moreover, Ānanda, what has been abandoned, renounced, relinquished, and let go by the Tathāgata, the life force has been completely given up, and a definitive statement has been made.

The Tathagata's final passing will not be long.

In three months from now, the Tathagata will attain final Nibbana.

It is not possible for the Tathāgata to turn back from life for any reason.

Come, Ananda, let us go to the Great Forest, to the Hall with the peaked roof.

Yes, venerable sir, replied Venerable Ananda to the Blessed One. Then the Blessed One, together with Venerable Ananda, went to the Great Forest, to the Hall with the peaked roof.

Having arrived, he addressed Venerable Ananda, Go, Ananda, gather all the disciples residing in Vesali in the assembly hall.

Yes, venerable sir, replied Venerable Ananda. After gathering all the disciples residing in Vesali in the assembly hall, he approached the Blessed One, paid homage, and stood to one side.

Standing there, Venerable Ananda said to the Blessed One, The assembly of disciples is gathered, venerable sir. Now is the time for the Blessed One to do as he sees fit.

Then the Blessed One went to the assembly hall, sat down on the prepared seat, and addressed the disciples: Therefore those teachings that I have directly known and taught to you, you should thoroughly learn, cultivate, develop, and frequently practice, so that this holy life may endure for a long time, for the welfare and happiness of many, out of compassion for the world, for the benefit, welfare, and happiness of devas and humans.

And what are those teachings that I have directly known and taught to you, which you should thoroughly learn, cultivate, develop, and frequently practice, so that this holy life may endure for a long time, for the welfare and happiness of many, out of compassion for the world, for the benefit, welfare, and happiness of devas and humans?

They are the four dwellings of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path.

These are the teachings that I have directly known and taught to you, which you should thoroughly learn, cultivate, develop, and frequently practice, so that this holy life may endure for a long time, for the welfare and happiness of many, out of compassion for the world, for the benefit, welfare, and happiness of devas and humans.

Then the Blessed One addressed the disciples: Now I address you...

Formations are subject to decay; accomplish with diligence.

Soon the Tathagata's final passing will occur.

Within three months, the Tathagata will attain final Nibbana.

Thus spoke the Blessed One.

Having said this, the Well-Gone One further addressed the assembly: My life has reached its full term, my lifespan is short; leaving you, I will go, having made my refuge in myself.

Be diligent, mindful, and virtuous, O disciples; with well-composed thoughts, protect your minds.

Whoever lives diligently in this Dhamma and discipline, having abandoned the cycle of birth, will make an end of suffering.

This is the third recitation section.

The Glance at Vesali

Then the Blessed One, in the morning, having dressed and taken his bowl and robe, entered Vesali for alms.

Having walked for alms in Vesali and returned after the meal, he looked back at Vesali from the Nāga's glance and addressed the Venerable Ananda: This will be the last sight of Vesali for the Tathagata.

Come, Ananda, let us go to the village of Bhandagama.

Yes, venerable sir, replied the Venerable Ananda to the Blessed One.

Then the Blessed One, together with a large community of disciples, went to the village of Bhandagama.

There, the Blessed One stayed in Bhandagama.

There, the Blessed One addressed the disciples: Due to not knowing and not penetrating four things, this long course of wandering and transmigration has been experienced by both me and you.

What are these four?

Not knowing and not penetrating noble virtue, this long course of wandering and transmigration has been experienced by both me and you.

Not knowing and not penetrating noble concentration, this long course of wandering and transmigration has been experienced by both me and you.

Not knowing and not penetrating noble wisdom, this long course of wandering and transmigration has been experienced by both me and you.

Not knowing and not penetrating noble liberation, this long course of wandering and transmigration has been experienced by both me and you.

But now noble virtue is known and penetrated, noble concentration is known and penetrated, noble wisdom is known and penetrated, noble liberation is known and penetrated; the craving for existence is cut off, the conduit to becoming is destroyed, there is no more rebirth.

Thus spoke the Blessed One.

Having said this, the Well-Gone One further addressed the assembly: Virtue, concentration, wisdom, and unsurpassed liberation; these Dhammas are known.

The renowned Gotama, the Tathāgata, having realized the truth, taught the Dhamma to the disciples.

The teacher, who brings an end to suffering, the one with vision, has attained final Nibbana.

While residing in the village of Bhaṇḍa, the Blessed One frequently gave a discourse to the disciples on the Dhamma, saying: This is virtue, this is concentration, this is wisdom.

Concentration developed through virtue is of great fruit and benefit.

Wisdom developed through concentration is of great fruit and benefit.

The mind developed through wisdom is completely liberated from the taints, namely, the taint of sense satisfaction, the taint of becoming, and the taint of ignorance.

Then, the Blessed One, having stayed as long as he wished in the village of Bhaṇḍa, addressed the Venerable Ānanda: Come, Ānanda, let us go to the village of Hatthi, the village of Amba, the village of Jambu, and the city of Bhoga.

Yes, venerable sir, replied the Venerable Ānanda to the Blessed One.

Then the Blessed One, together with a large community of disciples, went to the city of Bhoga.

There, the Blessed One resided at the Ānanda Cetiya in Bhoga city.

There, the Blessed One addressed the disciples: Disciples, I will teach you the four great references. Listen carefully, pay close attention, I will speak.

Yes, venerable sir, the disciples replied to the Blessed One.

The Blessed One said: Here a disciple might say, Friends, I have heard and received this in the presence of the Blessed One: this is the Dhamma, this is the discipline, this is the teaching of the Teacher.

The statement of that disciple should neither be approved nor disapproved.

Without approval or disapproval, those words and phrases should be carefully learned and compared with the Suttas and reviewed in the Vinaya.

If they do not conform to the Suttas and do not appear in the Vinaya, you should conclude: Certainly, this is not the word of the Blessed One; it has been wrongly grasped by this disciple.

Thus, you should reject it.

If they conform to the Suttas and appear in the Vinaya, you should conclude: Certainly, this is the word of the Blessed One; it has been rightly grasped by this disciple.

This is the first great reference you should hold.

Furthermore a disciple might say, In such and such a monastery, there is a community with elders and leaders.

I have heard and received this in the presence of that community: this is the Dhamma, this is the discipline, this is the teaching of the Teacher.

Disciples, the speech of a disciple should neither be approved nor rejected.

Without approving or rejecting, those words and phrases should be carefully learned and compared with the Sutta and examined in the Vinaya.

If, when compared with the Sutta and examined in the Vinaya, they do not align with the Sutta and do not appear in the Vinaya, it should be concluded: Surely, this is not the word of the Blessed One; it has been wrongly grasped by the community.

Thus it should be discarded.

But if, when compared with the Sutta and examined in the Vinaya, they align with the Sutta and appear in the Vinaya, it should be concluded: Surely, this is the word of the Blessed One; it has been rightly grasped by the community.

This is the second great standard you should hold.

Here a disciple might say: In such and such a dwelling, many elder disciples reside who are learned, versed in the tradition, bearers of the Dhamma, bearers of the Vinaya, bearers of the summaries.

I have heard and received this in their presence: This is the Dhamma, this is the Vinaya, this is the Teacher's instruction.

The speech of that disciple should neither be approved nor rejected.

Without approving or rejecting, those words and phrases should be carefully learned and compared with the Sutta and examined in the Vinaya.

If, when compared with the Sutta and examined in the Vinaya, they do not align with the Sutta and do not appear in the Vinaya, it should be concluded: Surely, this is not the word of the Blessed One; it has been wrongly grasped by those elders.

Thus it should be discarded.

But if, when compared with the Sutta and examined in the Vinaya, they align with the Sutta and appear in the Vinaya, it should be concluded: Surely, this is the word of the Blessed One; it has been rightly grasped by those elders.

This is the third great standard you should hold.

Here a disciple might say: In such and such a dwelling, a certain elder disciple resides who is learned, versed in the tradition, a bearer of the Dhamma, a bearer of the Vinaya, a bearer of the summaries.

I have heard and received this in his presence: This is the Dhamma, this is the Vinaya, this is the Teacher's instruction.

The speech of that disciple should neither be approved nor rejected.

Without approving or rejecting, those words and phrases should be carefully learned and compared with the Sutta and examined in the Vinaya.

If, when compared with the Sutta and examined in the Vinaya, they do not align with the Sutta and do not appear in the Vinaya, it should be concluded: Surely, this is not the word of the Blessed One; it has been wrongly grasped by that elder.

Thus it should be discarded.

But if, when compared with the Sutta and examined in the Vinaya, they align with the Sutta and appear in the Vinaya, it should be concluded: Surely, this is the word of the Blessed One; it has been rightly grasped by that elder.

Indeed, this is the word of the Blessed One; and it was well known by that elder.

This is the fourth great reference you should remember.

These are the four great references you should remember.

At that time, the Blessed One, residing in Bhoganagara at the Ānanda Shrine, frequently gave a discourse to the disciples, saying: Such is virtue, such is concentration, such is wisdom.

Concentration, developed through virtue, is of great fruit and benefit.

Wisdom, developed through concentration, is of great fruit and benefit.

The mind, developed through wisdom, is completely liberated from the taints, namely, the taint of sense satisfaction, the taint of becoming, and the taint of ignorance.

The Story of Cunda, the Son of a Smith Then the Blessed One, having stayed as long as he wished in Bhoganagara, addressed the Venerable Ānanda: Come, Ānanda, let us go to Pāvā.

Yes, venerable sir, the Venerable Ānanda replied to the Blessed One.

Then the Blessed One, together with a large community of disciples, arrived at Pāvā.

There, the Blessed One stayed in the mango grove of Cunda, the son of a smith.

Cunda, the son of a smith, heard that the Blessed One had arrived.

He approached the Blessed One, paid homage, and sat down to one side.

While Cunda, the son of a smith, was sitting to one side, the Blessed One gave him a discourse on the Dhamma, inspiring, encouraging, and gladdening him.

Then Cunda, the son of a smith, inspired, encouraged, and gladdened by the Blessed One's discourse on the Dhamma, said to the Blessed One: May the Blessed One consent to accept a meal from me tomorrow, together with the community of disciples.

The Blessed One consented by remaining silent.

Knowing that the Blessed One had consented, Cunda, the son of a smith, rose from his seat, paid homage to the Blessed One, and departed, keeping him to his right.

Then, after that night had passed, Cunda, the son of a smith, prepared excellent food and drink in his own residence, including a large quantity of tender pork, and announced the time to the Blessed One: It is time, venerable sir, the meal is ready.

Then the Blessed One, in the morning, dressed and taking his bowl and robe, went with the community of disciples to the residence of Cunda, the son of a smith.

Having arrived, he sat down on the prepared seat.

While seated, the Blessed One addressed Cunda, the son of a smith: Serve me with the tender pork you have prepared, Cunda.

Serve the community of disciples with the other food and drink you have prepared.

Yes, venerable sir, replied Cunda the smith's son to the Blessed One, and he served the Blessed One with the tender boar's meat that had been prepared.

He served the rest of the food that had been prepared to the community of disciples.

Then the Blessed One addressed Cunda the smith's son, Whatever remains of the tender boar's meat, bury it in a pit.

I do not see anyone in the world with its devas, maras, and brahmas, in this generation with its recluses and brahmins, with its princes and people, who could digest it properly except the Tathagata.

Yes, venerable sir, replied Cunda the smith's son to the Blessed One, and he buried the remaining tender boar's meat in a pit.

Then he approached the Blessed One, paid homage to him, and sat down to one side.

While Cunda the smith's son was sitting there, the Blessed One instructed, inspired, and gladdened him with a talk on the Dhamma. Then he rose from his seat and departed.

After the Blessed One had eaten Cunda's meal, a severe illness arose in him, with bloody diarrhea and sharp, life-threatening pains.

The Blessed One endured them, mindful and fully aware, without being distressed.

Then the Blessed One addressed the venerable Ananda, Come, Ananda, let us go to Kusinara.

Yes, venerable sir, replied the venerable Ananda to the Blessed One.

It is said that after eating Cunda's meal, the wise one, the smith's son, was afflicted with a severe, life-threatening illness.

After eating the tender boar's meat, a severe illness arose in the Teacher. While purging, the Blessed One said, I will go to the city of Kusinara.

Then the Blessed One, leaving the road, went to the foot of a certain tree. Having approached, he addressed the venerable Ananda, Please, Ananda, prepare a fourfold robe for me. I am tired, Ananda, and will sit down.

Yes, venerable sir, replied the venerable Ananda to the Blessed One, and he prepared a fourfold robe.

The Blessed One sat down on the prepared seat.

While sitting, the Blessed One addressed the venerable Ananda, Please, Ananda, bring me some water. I am thirsty, Ananda, and will drink.

When this was said, the venerable Ananda said to the Blessed One, Just now, venerable sir, five hundred carts have passed by, and the water is churned up, shallow, and muddy.

Venerable sir, this river Kakudha is nearby, with clear, pleasant, cool, and pure water, easy to approach and delightful.

Here the Blessed One can drink water and cool his limbs.

For the second time, the Blessed One addressed the Venerable Ānanda, Please, Ānanda, bring me some water. I am thirsty, Ānanda, I will drink.

For the second time, Venerable Ānanda said to the Blessed One, Venerable sir, now five hundred carts have passed over it, and the water is shallow, disturbed, and muddy.

This river Kakudha is nearby, with clear, pleasant, cool, and pure water, easy to approach and delightful.

Here the Blessed One can drink water and cool his limbs.

For the third time, the Blessed One addressed the Venerable Ānanda, Please, Ānanda, bring me some water. I am thirsty, Ānanda, I will drink.

Yes, venerable sir, Venerable Ānanda replied to the Blessed One, took a bowl, and approached the river.

Then, as Venerable Ānanda approached, the river, which had been shallow, disturbed, and muddy, became clear, bright, and undisturbed.

Then it occurred to Venerable Ānanda, Wonderful, indeed, marvelous, indeed, is the great power and majesty of the Tathāgata.

For this river, which had been shallow, disturbed, and muddy, became clear, bright, and undisturbed as I approached.

Taking the water in a bowl, he went to the Blessed One; having approached, he said to the Blessed One, Wonderful, venerable sir, marvelous, venerable sir, is the great power and majesty of the Tathāgata.

For this river, which had been shallow, disturbed, and muddy, became clear, bright, and undisturbed as I approached.

Let the Blessed One drink the water, let the Sugata drink the water.

Then the Blessed One drank the water.

At that time, Pukkusa, the son of the Malla clan, a disciple of Āḷāra Kālāma, was traveling on the road from Kusinārā to Pāvā.

Pukkusa saw the Blessed One sitting at the foot of a certain tree.

Seeing him, he approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side.

Sitting to one side, Pukkusa, the son of the Malla clan, said to the Blessed One, Wonderful, venerable sir, marvelous, venerable sir, how peaceful indeed is the dwelling of those who have gone forth.

Once upon a time, venerable sir, Āḷāra Kālāma was traveling along a road. He left the road and sat down for a days rest at the foot of a certain tree not far away.

Then, venerable sir, about five hundred carts passed by, one after another, near Āḷāra Kālāma.

Then, venerable sir, a certain man following behind that caravan of carts approached Āḷāra Kālāma and said to him, Venerable sir, did you see about five hundred carts pass by?

No, friend, I did not see them.

But, venerable sir, did you hear any sound?

No, friend, I did not hear any sound.

Then, venerable sir, were you asleep?

No, friend, I was not asleep.

Then, venerable sir, were you conscious?

Yes, friend.

So, venerable sir, being conscious and awake, you neither saw the five hundred carts passing by nor heard any sound; yet your robe is covered with dust.

Yes, friend.

Then, venerable sir, that man thought, It is indeed wonderful, it is indeed marvelous, how peaceful is the dwelling of those who have gone forth.

For here is one who, being conscious and awake, neither sees nor hears five hundred carts passing by.

Having expressed great confidence in Āḷāra Kālāma, he departed.

What do you think, Pukkusa, which is more difficult or more challenging: for one who is conscious and awake to neither see nor hear five hundred carts passing by, or for one who is conscious and awake to neither see nor hear when it is raining, when the thunder is rumbling, when the lightning is flashing, and when the thunderbolt is striking?

What are five hundred carts, venerable sir, or six hundred carts, or seven hundred carts, or eight hundred carts, or nine hundred carts, or a thousand carts, or a hundred thousand carts?

But this is indeed more difficult and more challenging: for one who is conscious and awake to neither see nor hear when it is raining, when the thunder is rumbling, when the lightning is flashing, and when the thunderbolt is striking.

Once, Pukkusa, I was dwelling at Ātumā in a potters shed.

At that time, it was raining, the thunder was rumbling, the lightning was flashing, and the thunderbolt was striking nearby. Two brothers, farmers, and four oxen were killed not far from the potters shed.

Then, Pukkusa, a large crowd of people went out to the place where the two farmer brothers and four oxen had been killed.

At that time, Pukkusa, I had come out of the straw hut and was walking back and forth in the open space at the door of the straw hut.

Then, Pukkusa, a certain man from that large crowd approached me; having approached, he paid homage to me and stood to one side.

While he was standing there, Pukkusa, I said to that man, Why has this large crowd gathered, friend?

Just now, venerable sir, while it was raining, with the thunder roaring and lightning flashing, and the thunderbolt striking, two farmer brothers and four oxen were killed.

That is why this large crowd has gathered.

But where were you, venerable sir?

I was right here, friend.

But did you see anything, venerable sir?

No, friend, I did not see anything.

Did you hear anything, venerable sir?

No, friend, I did not hear anything.

Were you asleep, venerable sir?

No, friend, I was not asleep.

Were you conscious, venerable sir?

Yes, friend.

So, venerable sir, while being conscious and awake, with the rain falling, the thunder roaring, the lightning flashing, and the thunderbolt striking, you neither saw nor heard anything?

Yes, friend.

Then, Pukkusa, that man thought, It is truly wonderful, truly marvelous, how peaceful is the dwelling of those who have gone forth.

For one who is conscious and awake, with the rain falling, the thunder roaring, the lightning flashing, and the thunderbolt striking, neither sees nor hears anything.

Having expressed great faith in me, he paid homage to me, circumambulated me, and departed.

When this was said, Pukkusa, the son of the Mallas, said to the Blessed One, Venerable sir, I abandon the faith I had in Āḷāra Kālāma, as one might overturn a great vessel or wash away a swift-flowing river.

Excellent, venerable sir, excellent, venerable sir!

Just as one might set upright what was overturned, reveal what was hidden, show the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms, in the same way, the Blessed One has made the Dhamma clear in many ways.

I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of disciples.

May the Blessed One accept me as a lay follower who has gone for refuge from this day forth for as long as life lasts. Then Pukkusa, the son of the Mallas, addressed a certain man, Come, bring me a pair of gold-colored robes.

Yes, venerable sir, the man replied to Pukkusa, the son of the Mallas, and brought the pair of golden robes.

Then Pukkusa, the son of the Mallas, offered the pair of golden robes to the Blessed One, saying, Venerable sir, please accept this pair of golden robes out of compassion for me.

Then, Pukkusa, cover me with one and Ānanda with the other, the Blessed One said.

Yes, venerable sir, Pukkusa, the son of the Mallas, replied, and he covered the Blessed One with one and the venerable Ānanda with the other.

Then the Blessed One instructed, inspired, and gladdened Pukkusa, the son of the Mallas, with a Dhamma talk.

Having been instructed, inspired, and gladdened by the Blessed One's Dhamma talk, Pukkusa, the son of the Mallas, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed.

Then, shortly after Pukkusa, the son of the Mallas, had left, the venerable Ānanda presented the pair of golden robes to the Blessed One's body.

The robes appeared as if they had been placed on a golden statue.

Then the venerable Ānanda said to the Blessed One, It is wonderful, venerable sir, it is marvelous, venerable sir, how pure and bright the complexion of the Tathāgata is.

This pair of golden robes, when placed on the Blessed One's body, appears as if it were on a golden statue.

Indeed, Ānanda, indeed, Ānanda, at two times the Tathāgata's body is supremely pure and bright in complexion.

At what two times?

When, Ānanda, the Tathāgata attains the unsurpassed perfect enlightenment, and when, Ānanda, the Tathāgata attains final Nibbāna in the element of Nibbāna without residue.

At these two times, Ānanda, the Tathāgata's body is supremely pure and bright in complexion.

Today, Ānanda, in the last watch of the night, in the sal grove of the Mallas between the twin sal trees at Kusinārā, the Tathāgata's final Nibbāna will take place.

Come, Ānanda, let us go to the Kakutthā River.

Yes, venerable sir, the venerable Ānanda replied to the Blessed One.

Pukkusa brought the pair of golden robes; the Teacher, covered with them, shone with a golden hue.

Then the Blessed One, together with a large community of disciples, went to the Kakutthā River. Having arrived, he entered the river, bathed, drank, and then came out, proceeding to the mango grove.

Having approached the Venerable Cunda, he addressed him, Come, Cunda, prepare a fourfold robe for me, for I am weary and will lie down.

Yes, venerable sir, replied the Venerable Cunda, and he prepared a fourfold robe for the Blessed One.

Then the Blessed One lay down on his right side in the lion's posture, placing one foot on the other, mindful and fully aware, with the thought of rising again.

The Venerable Cunda sat down in front of the Blessed One.

The Tathāgata went to the Kakudha River, clear and pleasant, and entered it, not appearing weary, the Tathagata, unparalleled in the world.

Having bathed and drunk, the Teacher crossed over, surrounded by the assembly of disciples.

The Blessed One, the great sage, who was the speaker and proclaimer of the Dhamma here, arrived at the Mango Grove.

He addressed the disciple named Cunda, Prepare a fourfold spread for me to lie down. Prompted by the one with developed mind, Cunda quickly spread the fourfold robe. The Teacher lay down, not appearing weary, and Cunda sat in front of him.

Then the Blessed One addressed the Venerable Ananda, There might be, Ananda, some remorse arising in Cunda, the son of the smith, It is a loss for you, friend Cunda, it is unfortunate for you, that the Tathagata, having consumed your last meal, has attained final Nibbana.

Ananda, Cunda, the son of the smith, should be consoled thus: It is a gain for you, friend Cunda, it is fortunate for you, that the Tathagata, having consumed your last meal, has attained final Nibbana.

I have heard this directly from the Blessed One, received it directly: There are these two meals that are of equal fruit, of equal result, and far more fruitful and beneficial than other meals.

Which two?

The meal after which the Tathagata attains unsurpassed perfect enlightenment, and the meal after which the Tathagata attains final Nibbana in the element of Nibbana without residue.

These two meals are of equal fruit, of equal result, and far more fruitful and beneficial than other meals.

The action accumulated by the Venerable Cunda, the son of the smith, leads to long life, leads to beauty, leads to happiness, leads to fame, leads to heaven, and leads to sovereignty.

Ananda, Cunda, the son of the smith, should be consoled for his remorse. Then the Blessed One, knowing the significance of this moment, uttered this inspired utterance: For one who gives, merit increases; from restraint, enmity does not accumulate; the skillful one abandons corrupt; with the destruction of greed, hatred, and delusion, one is at peace.

This is the fourth recitation section.

At the twin sala trees, the Blessed One addressed the Venerable Ananda: Come, Ananda, let us go to the further bank of the Hirannavati River, to the grove of the Mallas in the vicinity of Kusinara.

Yes, venerable sir, replied the Venerable Ananda to the Blessed One.

Then the Blessed One, together with a large community of disciples, went to the further bank of the Hirannavati River, to the grove of the Mallas in the vicinity of Kusinara.

Having arrived, he addressed the Venerable Ananda: Please, Ananda, prepare a couch with its head to the north between the twin sala trees. I am weary, Ananda, and wish to lie down.

Yes, venerable sir, replied the Venerable Ananda to the Blessed One, and he prepared a couch with its head to the north between the twin sala trees.

Then the Blessed One lay down on his right side in the lion's posture, placing one foot on the other, mindful and fully aware.

At that time, the twin sala trees were all in full bloom, though it was not the season for flowering.

They showered, scattered, and spread over the body of the Tathagata in homage.

Celestial Mandarava flowers fell from the sky, showering, scattering, and spreading over the body of the Tathagata in homage.

Celestial sandalwood powder fell from the sky, showering, scattering, and spreading over the body of the Tathagata in homage.

Celestial music and songs resounded in the sky in homage to the Tathagata.

Then the Blessed One addressed the Venerable Ananda: Ananda, the twin sala trees are all in full bloom, though it is not the season for flowering.

They shower, scatter, and spread over the body of the Tathagata in homage.

Celestial Mandarava flowers fall from the sky, showering, scattering, and spreading over the body of the Tathagata in homage.

Celestial sandalwood powder falls from the sky, showering, scattering, and spreading over the body of the Tathagata in homage.

Celestial music resounds in the sky in homage to the Tathagata.

Heavenly songs resound in the sky in honor of the Tathagata.

However, Ananda, it is not by such means that the Tathagata is truly honored, respected, revered, worshipped, or venerated.

Ananda, it is the disciple, nun, layman, or laywoman who lives in accordance with the Dhamma, practicing rightly and following the path of the Dhamma, who truly honors, respects, reveres, worships, and venerates the Tathagata with the highest form of veneration.

Therefore, Ananda, we should live in accordance with the Dhamma, practicing rightly and following the path of the Dhamma.

Thus should you train yourselves, Ananda.

At that time, the Venerable Upavāṇa was standing in front of the Blessed One, fanning him.

Then the Blessed One asked the Venerable Upavāṇa to step aside, saying, Move aside do not stand in front of me.

Then it occurred to the Venerable Ananda, The Venerable Upavāṇa has long been an attendant of the Blessed One, staying close by and serving him.

Yet, at this final time, the Blessed One asks the Venerable Upavāṇa to step aside, saying, Move aside do not stand in front of me.

What could be the reason, what could be the cause, that the Blessed One asks the Venerable Upavāṇa to step aside?

Then the Venerable Ananda asked the Blessed One, Venerable Sir, the Venerable Upavāṇa has long been an attendant of the Blessed One, staying close by and serving him.

Yet, at this final time, the Blessed One asks the Venerable Upavāṇa to step aside, saying, Move aside do not stand in front of me.

What could be the reason, what could be the cause, that the Blessed One asks the Venerable Upavāṇa to step aside?

Ananda, in many of the ten world-systems, deities have gathered to see the Tathagata.

As far as the twelve yojanas around Kusinara, in the Mallas Sala Grove, there is no space, not even the tip of a hair, that is not filled with powerful deities.

The deities, Ananda, are complaining, We have come from afar to see the Tathagata.

Rarely do Tathagatas, Arahants, and Perfectly Enlightened Ones arise in the world.

Tonight, in the last watch of the night, the Tathagata will attain final Nibbana.

Yet this powerful disciple stands in front of the Blessed One, blocking our view, and we cannot see the Tathagata at this final time.

How, Venerable Sir, does the Blessed One regard the deities?

Ananda, the deities in the sky, perceiving the earth, are weeping, scattering their hair, raising their arms, lamenting, falling down, rolling about, and turning over.

The Blessed One will soon attain final Nibbāna, the Well-Gone One will soon attain final Nibbāna, the Eye of the world will soon disappear.

In response, some deities on earth, with their minds attached to the earth, scatter their hair and weep, raising their arms and lamenting, falling down, rolling about, and turning over, saying, The Blessed One will soon attain final Nibbāna, the Well-Gone One will soon attain final Nibbāna, the Eye of the world will soon disappear.

However, those deities who are free from passion, with mindfulness and clear knowing, endure, saying, Formations are impermanent; what is there to be gained from this?

The Four Places of Reverence

Previously, venerable sir, disciples who had completed the rains retreat in various regions would come to see the Tathāgata.

We had the opportunity to see disciples who were inspiring to the mind, to attend upon them.

But after the passing of the Blessed One, venerable sir, we will not have the opportunity to see disciples who are inspiring to the mind, nor to attend upon them.

There are, Ānanda, four places that are worthy of seeing and that can inspire a sense of urgency in a faithful son of good family.

What are the four?

Here the Tathāgata was born, Ānanda, is a place worthy of seeing and that can inspire a sense of urgency in a faithful son of good family.

Here the Tathāgata attained unsurpassed, perfect enlightenment, Ānanda, is a place worthy of seeing and that can inspire a sense of urgency in a faithful son of good family.

Here the Tathāgata set in motion the unsurpassed Wheel of Dhamma, Ānanda, is a place worthy of seeing and that can inspire a sense of urgency in a faithful son of good family.

Here the Tathāgata attained final Nibbāna without remainder, Ānanda, is a place worthy of seeing and that can inspire a sense of urgency in a faithful son of good family.

These, Ānanda, are the four places that are worthy of seeing and that can inspire a sense of urgency in a faithful son of good family.

Faithful disciples, nuns, laymen, and laywomen will come, Ānanda, saying, Here the Tathāgata was born, or Here the Tathāgata attained unsurpassed, perfect enlightenment, or Here the Tathāgata set in motion the unsurpassed Wheel of Dhamma, or Here the Tathāgata attained final Nibbāna without remainder.

Whoever, Ānanda, dies with a confident mind while on pilgrimage to these places, all of them, upon the breaking up of the body, after death, will be reborn in a good destination, in the heavenly world.

Ānanda's Question

How should we conduct ourselves, venerable sir, with regard to women?

Do not see them, Ānanda.

But if we see them, Blessed One, how should we conduct ourselves?

Do not speak to them, Ānanda.

But if we speak to them, venerable sir, how should we conduct ourselves?

Mindfulness, Ānanda, should be established.

How should we, venerable sir, proceed with the body of the Tathāgata?

You, Ānanda, should be diligent in the worship of the Tathāgata's body.

Strive earnestly, Ānanda, in the essence, be diligent, ardent, and resolute.

There are wise nobles, wise brahmins, and wise householders who have deep faith in the Tathāgata; they will perform the worship of the Tathāgata's body.

But how, venerable sir, should we proceed with the body of the Tathāgata?

Just as they proceed with the body of a universal monarch, so should they proceed with the body of the Tathāgata.

But how, venerable sir, do they proceed with the body of a universal monarch?

The body of a universal monarch, Ānanda, is wrapped in a new cloth, then wrapped in teased cotton, and again wrapped in a new cloth.

In this manner, with five hundred layers, the body of a universal monarch is wrapped, placed in an iron oil vessel, covered with another iron vessel, and a pyre of all kinds of fragrant substances is prepared to cremate the body of the universal monarch.

A stupa is built at the crossroads for the universal monarch.

In this way, Ānanda, they proceed with the body of a universal monarch.

Just as they proceed with the body of a universal monarch, so should they proceed with the body of the Tathāgata.

A stupa should be built at the crossroads for the Tathāgata.

Those who place flowers, incense, or powder there, or who pay homage or develop a serene mind, it will be for their long-lasting welfare and happiness.

There are, Ānanda, four persons worthy of a stupa.

Who are the four?

The Tathāgata, the Arahant, the Perfectly Enlightened One is worthy of a stupa; the Paccekabuddha is worthy of a stupa; a disciple of the Tathāgata is worthy of a stupa; a universal monarch is worthy of a stupa.

Why, Ānanda, is the Tathāgata, the Arahant, the Perfectly Enlightened One worthy of a stupa?

Because, Ānanda, many people will develop a serene mind thinking, This is the stupa of that Blessed One, the Arahant, the Perfectly Enlightened One.

Having developed a serene mind there, upon the dissolution of the body, after death, they will be reborn in a happy destination, in the heavenly world.

This, Ānanda, is the reason why the Tathāgata, the Arahant, the Perfectly Enlightened One is worthy of a stupa.

Why, Ānanda, is the Paccekabuddha worthy of a stupa?

Because, Ānanda, many people will develop a serene mind thinking, This is the stupa of that Blessed One, the Paccekabuddha.

Having inspired their minds there, upon the breaking up of the body, after death, they are reborn in a good destination, in the heavenly world.

This, Ānanda, is the reason why a Paccekabuddha is worthy of a stupa.

And why, Ānanda, is a disciple of the Tathāgata worthy of a stupa?

This is the stupa of the disciple of the Blessed One, the Arahant, the Perfectly Enlightened One, Ānanda, many people inspire their minds.

Having inspired their minds there, upon the breaking up of the body, after death, they are reborn in a good destination, in the heavenly world.

This, Ānanda, is the reason why a disciple of the Tathāgata is worthy of a stupa.

And why, Ānanda, is a wheel-turning monarch worthy of a stupa?

This is the stupa of the righteous king of the Dhamma, Ānanda, many people inspire their minds.

Having inspired their minds there, upon the breaking up of the body, after death, they are reborn in a good destination, in the heavenly world.

This, Ānanda, is the reason why a wheel-turning monarch is worthy of a stupa.

These, Ānanda, are the four who are worthy of a stupa.

Then the Venerable Ānanda entered the dwelling, leaned against the doorpost, and stood weeping, I am still a learner with work to do, and my teacher is about to attain final Nibbāna, he who has been so compassionate to me.

Then the Blessed One addressed the disciples, Where is Ānanda?

Venerable sir, the Venerable Ānanda has entered the dwelling, leaned against the doorpost, and is standing weeping, I am still a learner with work to do, and my teacher is about to attain final Nibbāna, he who has been so compassionate to me.

Then the Blessed One addressed a certain disciple, Come in my name, call Ānanda, saying, The Teacher calls you, friend Ānanda.

Yes, venerable sir, that disciple replied to the Blessed One, and he went to the Venerable Ānanda and said, The Teacher calls you, friend Ānanda.

Yes, friend, the Venerable Ānanda replied to that disciple, and he went to the Blessed One, paid homage to him, and sat down to one side.

Sitting to one side, the Blessed One said to the Venerable Ānanda, Enough, Ānanda, do not grieve, do not lament. Have I not already told you, Ānanda, that all that is dear and beloved must change, must become otherwise, must be separated?

How, Ānanda, can it be possible that what is born, come to being, conditioned, and subject to decay, should not pass away? That is not possible.

For a long time, Ānanda, the Tathāgata has been supported by you with loving bodily actions that are beneficial, pleasant, non-dual, and immeasurable; with loving verbal actions that are beneficial, pleasant, non-dual, and immeasurable; with loving mental actions that are beneficial, pleasant, non-dual, and immeasurable.

You have accumulated merit, Ānanda, engage in striving, and you will soon be free from defilements.

Then the Blessed One addressed the disciples: Disciples, those who were Arahants, Perfectly Enlightened Ones in the past, had attendants of the highest order, just as Ānanda is to me.

Those who will be Arahants, Perfectly Enlightened Ones in the future, will also have attendants of the highest order, just as Ānanda is to me.

Ānanda is wise, disciples; Ānanda is intelligent, disciples.

He knows the right time for disciples to approach the Tathāgata, the right time for nuns, the right time for laymen, the right time for laywomen, the right time for kings and royal ministers, and the right time for ascetics and their disciples.

There are these four wonderful and marvelous qualities in Ānanda.

What are the four?

If a group of disciples approaches Ānanda for a meeting, they are pleased by seeing him.

If Ānanda speaks the Dhamma, they are pleased by his words.

Even when the group of disciples is not satisfied, Ānanda remains silent.

If a group of nuns approaches Ānanda for a meeting, they are pleased by seeing him.

If Ānanda speaks the Dhamma, they are pleased by his words.

Even when the group of nuns is not satisfied, Ānanda remains silent.

If a group of laymen approaches Ānanda for a meeting, they are pleased by seeing him.

If Ānanda speaks the Dhamma, they are pleased by his words.

Even when the group of laymen is not satisfied, Ānanda remains silent.

If a group of laywomen approaches Ānanda for a meeting, they are pleased by seeing him.

If Ānanda speaks the Dhamma, they are pleased by his words.

Even when the group of laywomen is not satisfied, Ānanda remains silent.

These are the four wonderful and marvelous qualities in Ānanda.

There are these four wonderful and marvelous qualities in a Wheel-Turning Monarch.

What are the four?

If a group of nobles approaches the Wheel-Turning Monarch for a meeting, they are pleased by seeing him.

In that situation, if the king, the wheel-turning monarch, speaks, even with his speech, they are pleased.

Yet the assembly of nobles remains unsatisfied.

Then the king, the wheel-turning monarch, remains silent.

If the assembly of brahmins approaches the king, the wheel-turning monarch, for an audience, they are pleased with the sight.

In that situation, if the king, the wheel-turning monarch, speaks, even with his speech, they are pleased.

Yet the assembly of brahmins remains unsatisfied.

Then the king, the wheel-turning monarch, remains silent.

If the assembly of householders approaches the king, the wheel-turning monarch, for an audience, they are pleased with the sight.

In that situation, if the king, the wheel-turning monarch, speaks, even with his speech, they are pleased.

Yet the assembly of householders remains unsatisfied.

Then the king, the wheel-turning monarch, remains silent.

If the assembly of ascetics approaches the king, the wheel-turning monarch, for an audience, they are pleased with the sight.

In that situation, if the king, the wheel-turning monarch, speaks, even with his speech, they are pleased.

Yet the assembly of ascetics remains unsatisfied. Then the king, the wheel-turning monarch, remains silent.

Just so these four marvelous and wonderful qualities are in Ānanda.

If the assembly of disciples approaches Ānanda for an audience, they are pleased with the sight.

In that situation, if Ānanda speaks the Dhamma, even with his speech, they are pleased.

Yet the assembly of disciples remains unsatisfied.

Then Ānanda remains silent.

If the assembly of nuns approaches Ānanda for an audience, they are pleased with the sight.

In that situation, if Ānanda speaks the Dhamma, even with his speech, they are pleased.

Yet the assembly of nuns remains unsatisfied.

Then Ānanda remains silent.

If the assembly of laymen approaches Ānanda for an audience, they are pleased with the sight.

In that situation, if Ānanda speaks the Dhamma, even with his speech, they are pleased. Yet the assembly of laymen remains unsatisfied. Then Ānanda remains silent.

If the assembly of laywomen approaches Ānanda for an audience, they are pleased with the sight.

In that situation, if Ānanda speaks the Dhamma, even with his speech, they are pleased. Yet the assembly of laywomen remains unsatisfied. Then Ānanda remains silent.

These are the four wonderful and marvelous qualities in Ānanda.

These are the four marvelous and wonderful qualities in Ānanda.

Thus was said, the Venerable Ānanda addressed the Blessed One: Venerable sir, may the Blessed One not attain final Nibbāna in this small, remote town, this branch town.

There are, venerable sir, other great cities, such as Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī, Bārāṇasī; let the Blessed One attain final Nibbāna there.

There, many great noble families, great brahmin families, great householder families are devoted to the Tathāgata.

They will perform the funeral rites for the Tathāgata.

Do not say so, Ānanda, do not say so, Ānanda, that this is a small, remote town, a branch town.

Once upon a time, Ānanda, there was a king named Mahāsudassana, a wheel-turning monarch, a righteous king, a conqueror of the four quarters, who had attained stability in his realm, and was endowed with the seven treasures. For King Mahāsudassana, Ānanda, this Kusinārā was the capital named Kusāvatī.

It extended twelve leagues from east to west, and seven leagues from north to south.

Kusāvatī, Ānanda, was a prosperous, flourishing, populous, crowded, and abundant city. Just as, Ānanda, the city of the gods named Āḷakamandā is prosperous, flourishing, populous, crowded with yakkhas, and abundant. Just so, Ānanda, the city of Kusāvatī was prosperous, flourishing, populous, crowded with people, and abundant in food.

Kusāvatī, Ānanda, the capital city, was not devoid of ten sounds both by day and by night, namely: the sound of elephants, the sound of horses, the sound of chariots, the sound of drums, the sound of tabors, the sound of lutes, the sound of singing, the sound of conch shells, the sound of cymbals, and the tenth sound, the sound of people saying, Bathe, drink, eat.

Go, Ānanda, enter Kusināra and announce to the Mallas of Kusināra: Today, Vāseṭṭhā, in the last watch of the night, the Tathāgata will attain final Nibbāna.

Proceed, Vāseṭṭhā, proceed, Vāseṭṭhā.

Do not later regret, thinking, In our own village territory, the Tathāgata attained final Nibbāna, and we did not get to see the Tathāgata in his last moments.

Yes, venerable sir, replied the Venerable Ānanda to the Blessed One, and having put on his robe and taking his bowl and outer robe, he entered Kusināra with a companion. At that time, the Mallas of Kusināra were gathered in the assembly hall for some business.

Then the Venerable Ānanda approached the assembly hall of the Mallas of Kusināra and announced to them: Today, Vāseṭṭhā, in the last watch of the night, the Tathāgata will attain final Nibbāna.

Proceed, Vāseṭṭhā, proceed, Vāseṭṭhā.

Do not later regret, thinking, In our own village territory, the Tathāgata attained final Nibbāna, and we did not get to see the Tathāgata in his last moments.

Hearing the words of the Venerable Ānanda, the Mallas, their sons, their daughters-in-law, and their wives, afflicted with sorrow and overwhelmed with grief, some with disheveled hair, wept, raising their arms, and fell down, rolling back and forth, saying, Too soon will the Blessed One attain final Nibbāna, too soon will the Well-Gone One attain final Nibbāna, too soon will the eye of the world disappear.

Then the Mallas, their sons, their daughters-in-law, and their wives, afflicted with sorrow and overwhelmed with grief, went to the Sāla grove of the Mallas at Upavattana, where the Venerable Ānanda was.

Then it occurred to the Venerable Ānanda: If I make each of the Mallas pay homage to the Blessed One, the Blessed One will not be honored by the Mallas, and the night will pass away.

Suppose I were to have the Mallas of Kusinara, family by family, pay homage to the Blessed One, saying, Venerable Sir, such and such a Malla, with his son, wife, retinue, and companions, bows his head at the feet of the Blessed One.

Then the Venerable Ananda had the Mallas of Kusinara, family by family, pay homage to the Blessed One, saying, Venerable Sir, such and such a Malla, with his son, wife, retinue, and companions, bows his head at the feet of the Blessed One.

In this manner, the Venerable Ananda had the Mallas of Kusinara pay homage to the Blessed One during the first watch of the night.

The Story of the Wanderer Subhadda At that time, there was a wanderer named Subhadda residing in Kusinara.

Subhadda heard, Tonight, in the last watch of the night, the final passing away of the recluse Gotama will occur.

Then it occurred to Subhadda, the wanderer, I have heard from the elder wanderers, the aged teachers and preceptors, saying, Rarely do Tathagatas, Arahants, Fully Enlightened Ones arise in the world.

Tonight, in the last watch of the night, the final passing away of the recluse Gotama will occur.

I have this doubt arisen, and I am so inclined towards the recluse Gotama, May the recluse Gotama teach me the Dhamma in such a way that I may abandon this doubt.

Then Subhadda, the wanderer, approached the grove of the Mallas at Upavattana, where the Venerable Ananda was, and addressed him, I have heard, friend Ananda, from the elder wanderers, the aged teachers and preceptors, saying, Rarely do Tathagatas, Arahants, Fully Enlightened Ones arise in the world.

Tonight, in the last watch of the night, the final passing away of the recluse Gotama will occur.

I have this doubt arisen, and I am so inclined towards the recluse Gotama, May the recluse Gotama teach me the Dhamma in such a way that I may abandon this doubt.

Therefore, friend Ananda, may I be granted an audience with the recluse Gotama.

Having been thus addressed, the Venerable Ananda said to Subhadda, the wanderer, Enough, friend Subhadda, do not trouble the Tathagata. The Blessed One is weary.

For the second time, Subhadda, the wanderer, ...

and for the third time, Subhadda, the wanderer, addressed the Venerable Ananda, I have heard, friend Ananda, from the elder wanderers, the aged teachers and preceptors, saying... At times, indeed, Tathagatas, the Arahants, the Perfectly Enlightened Ones, arise in the world.

Tonight, in the last watch of the night, the final passing away of the ascetic Gotama will occur.

I have this doubt that has arisen: I am so confident in the ascetic Gotama, that he is capable of teaching the Dhamma in such a way that I might abandon this doubt.

Therefore, I wish, venerable Ananda, to see the ascetic Gotama.

For the third time, Venerable Ananda said to Subhadda the wanderer, Enough, friend Subhadda, do not trouble the Tathagata; the Blessed One is weary.

The Blessed One heard the conversation between Venerable Ananda and Subhadda the wanderer.

Then the Blessed One addressed Venerable Ananda, Enough, Ananda, do not prevent Subhadda. Let Subhadda see the Tathagata.

Whatever Subhadda asks me, he will ask with the intention of gaining knowing, not with the intention of causing trouble.

Whatever I explain to him, he will quickly know.

Then Venerable Ananda said to Subhadda the wanderer, Go, friend Subhadda, the Blessed One gives you permission.

Then Subhadda the wanderer approached the Blessed One.

Having approached, he exchanged greetings with the Blessed One, and after this courteous and friendly exchange, he sat down to one side.

Sitting to one side, Subhadda the wanderer said to the Blessed One, Venerable Gotama, those ascetics and brahmins who are leaders of groups, heads of orders, well-known and famous founders of sects, regarded as good by many people, such as Purana Kassapa, Makkhali Gosala, Ajita Kesakambala, Pakudha Kaccayana, Sanjaya Belatthaputta, and Nigantha Nataputta: did all of them realize the truth as they claimed, or did none of them realize it, or did some realize it and some not?

Enough, Subhadda, let that be.

I will teach you the Dhamma, Subhadda; listen carefully, pay close attention, and I will speak.

Yes, venerable sir, Subhadda the wanderer replied to the Blessed One.

The Blessed One said, In whatever Dhamma and discipline the Noble Eightfold Path is not found, there no true ascetic is found.

In the second, third, and fourth instances, no true ascetic is found there either.

In whatever doctrine and discipline, Subhadda, the Noble Eightfold Path is found, there also is found a true recluse, a second recluse, a third recluse, and a fourth recluse.

In this doctrine and discipline, Subhadda, the Noble Eightfold Path is found; here alone, Subhadda, is there a true recluse, here a second recluse, here a third recluse, here a fourth recluse. Other doctrines are devoid of true recluses.

If these disciples, Subhadda, live rightly, the world will not be devoid of arahants.

At the age of twenty-nine, Subhadda, I went forth seeking what is good. For over fifty years, since I went forth, Subhadda, I have been a wanderer.

In this doctrine and discipline, there is no recluse outside of it.

There is no second recluse, no third recluse, no fourth recluse.

Other doctrines are devoid of true recluses.

If these disciples, Subhadda, live rightly, the world will not be devoid of arahants.

Having said this, Subhadda the wanderer spoke to the Blessed One: Excellent, Lord, excellent, Lord!

Just as if one were to set upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to hold a lamp in the dark so that those with eyes could see forms, in the same way, the Blessed One has made the Dhamma clear in many ways.

I go to the Blessed One for refuge, to the Dhamma, and to the community of disciples.

May I receive the going forth in the presence of the Blessed One, may I receive the full ordination.

Subhadda, if someone from another sect desires the going forth and full ordination in this doctrine and discipline, they must wait for four months.

At the end of four months, if the disciples are satisfied with their conduct, they give the going forth and full ordination.

However, I have recognized individual differences in this matter.

If those from another sect, desiring the going forth and full ordination in this doctrine and discipline, wait for four months, and at the end of four months, if the disciples are satisfied with their conduct, they give the going forth and full ordination, then I will wait for four years.

At the end of four years, if the disciples are satisfied with my conduct, let them give me the going forth and full ordination.

Then the Blessed One addressed the Venerable Ānanda: Ānanda, give Subhadda the going forth.

Yes, Lord, the Venerable Ānanda replied to the Blessed One.

Then Subhadda the wanderer spoke to the Venerable Ānanda. Fortunate are you, friend Ānanda; well-gained is it for you, friend Ānanda, who have been anointed here in the presence of the Teacher with the ordination of a disciple.

Subhadda the wanderer received ordination in the presence of the Blessed One, and he attained full ordination.

Having quickly attained full ordination, the Venerable Subhadda, living alone, diligent, ardent, and resolute, soon realized for himself, through direct knowing, the ultimate goal of the holy life for which sons of good families rightly go forth from the household life into homelessness, and he dwelled having attained it: Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of being.

The Venerable Subhadda became one of the arahants.

He was the last direct disciple of the Blessed One.

This is the fifth recitation section.

The Last Words of the Tathāgata

Then the Blessed One addressed the Venerable Ānanda: It might be, Ānanda, that you would think, The teaching has lost its teacher, we have no teacher.

It should not be seen in this way, Ānanda.

Whatever Dhamma and Vinaya I have taught and laid down, that will be your teacher after my passing.

Just as, Ānanda, the disciples now address each other as friend, so should it not be done after my passing.

A junior disciple should address a senior disciple by name or as Venerable.

A senior disciple should address a junior disciple as friend or by name.

If the Sangha wishes, Ānanda, it may abolish the lesser and minor rules after my passing.

A brahmadanda should be given to Channa after my passing.

What, Venerable Sir, is a brahmadanda?

Channa, Ānanda, may say whatever he wishes.

He should neither be spoken to, nor advised, nor instructed by the disciples.

Then the Blessed One addressed the disciples: It might be that there is doubt or uncertainty in one of you regarding the Tathāgata, the Dhamma, the Sangha, the path, or the practice. Ask do not later regret, thinking, The Teacher was present before us, and we did not ask the Blessed One directly.

Having said this, the disciples remained silent.

A second time the Blessed One...

and a third time the Blessed One addressed the disciples: It might be that there is doubt or uncertainty in one of you regarding the Tathāgata, the Dhamma, the Sangha, the path, or the practice. Ask do not later regret. The Teacher was not present before us, and we were not able to ask the Blessed One directly.

For the third time, the disciples remained silent.

Then the Blessed One addressed the disciples, Perhaps out of reverence for the Teacher, you do not ask.

Let a friend inform a friend.

Having said this, the disciples remained silent.

Then Venerable Ānanda spoke to the Blessed One, It is wonderful, Lord, it is marvelous, Lord, how I am so confident, Lord, in this assembly of disciples, that there is not even a single disciple who has doubt or uncertainty about the Tathāgata, the Dhamma, the Sangha, the path, or the practice.

You speak from confidence, Ānanda, but here, Ānanda, it is knowing of the Tathāgata.

In this assembly of disciples, there is not even a single disciple who has doubt or uncertainty about the Tathāgata, the Dhamma, the Sangha, the path, or the practice.

For, Ānanda, among these five hundred disciples, the last disciple is a stream-enterer, not subject to downfall, assured, and destined for full awakening.

Then the Blessed One addressed the disciples, Now I address you: all conditioned things are subject to decay. Strive on with diligence.

These were the Tathāgata's last words.

Then the Blessed One entered the first jhāna, emerging from the first jhāna, he entered the second jhāna, emerging from the second jhāna, he entered the third jhāna, emerging from the third jhāna, he entered the fourth jhāna, emerging from the fourth jhāna, he entered the realm of infinite space, emerging from the realm of infinite space, he entered the realm of infinite consciousness, emerging from the realm of infinite consciousness, he entered the realm of nothingness, emerging from the realm of nothingness, he entered the realm of neither-perception-nor-non-perception, emerging from the realm of neither-perception-nor-non-perception, he entered the cessation of perception and feeling.

Then Venerable Ānanda said to Venerable Anuruddha, Venerable Anuruddha, the Blessed One has attained final Nibbāna.

Friend Ānanda, the Blessed One has not attained final Nibbāna, he has entered the cessation of perception and feeling.

Then the Blessed One, emerging from the cessation of perception and feeling, entered the realm of neither-perception-nor-non-perception, emerging from the realm of neither-perception-nor-non-perception, he entered the realm of nothingness, emerging from the realm of nothingness, he entered the realm of infinite consciousness, emerging from the realm of infinite consciousness, he entered the realm of infinite space, emerging from the realm of infinite space, he entered the fourth jhāna, emerging from the fourth jhāna, he entered the third jhāna, emerging from the third jhāna, he entered the second jhāna, emerging from the second jhāna, he entered the first jhāna, emerging from the first jhāna.

Then the Blessed One entered the second jhāna, emerging from the second jhāna, he entered the third jhāna, emerging from the third jhāna, he entered the fourth jhāna, and emerging from the fourth jhāna, immediately, the Blessed One attained final Nibbāna.

Upon the passing of the Blessed One, at the moment of his final Nibbāna, there was a great and terrifying earthquake, causing the hair to stand on end.

The celestial drums resounded.

At the moment of the Blessed One's final Nibbāna, Brahmā Sahampati uttered this verse: All beings in the world will lay down their bodies; where such a teacher, unparalleled in the world, the Tathāgata, endowed with strength, the Fully Enlightened One, has attained final Nibbāna.

At the moment of the Blessed One's final Nibbāna, Sakka, the lord of the gods, uttered this verse: Impermanent indeed are formations, subject to arising and ceasing; having arisen, they cease; their calming is bliss.

At the moment of the Blessed One's final Nibbāna, the Venerable Anuruddha uttered these verses: There was no in-breath or out-breath for the one whose mind was steadfast; unshaken, having attained peace, the sage passed away.

With an untroubled mind, he endured sensation; like the extinguishing of a lamp, there was liberation of the mind.

At the moment of the Blessed One's final Nibbāna, the Venerable Ānanda uttered this verse: It was indeed terrifying, it was indeed hair-raising, when the Fully Enlightened One, adorned with all excellent qualities, attained final Nibbāna.

Upon the passing of the Blessed One, some disciples there who were not free from passion raised their arms and wept, falling down, rolling back and forth, lamenting, Too soon has the Blessed One attained final Nibbāna, too soon has the Well-Gone One attained final Nibbāna, too soon has the eye of the world disappeared.

But those disciples who were free from passion endured mindfully and with full awareness, saying, Impermanent are formations; what is there to lament?

Then the Venerable Anuruddha addressed the disciples, Enough, friends, do not grieve, do not lament.

Did not the Blessed One declare to us, All that is dear and pleasing will undergo change, separation, and alteration?

What is there to be found here?

That which is born, come into being, formed, and subject to decay, how can it not decay? Such a state does not exist.

Friends, the deities are lamenting.

How, venerable sir, does the Venerable Anuruddha perceive the deities?

they asked. Friends Ānanda, the deities in the sky, perceiving the earth, are scattering their hair and weeping, raising their arms and weeping, falling down, rolling back and forth, lamenting, Too soon has the Blessed One attained final Nibbāna, too soon has the Well-Gone One attained final Nibbāna, too soon has the eye of the world disappeared. Friends Ānanda, the deities on the earth, perceiving the earth, are scattering their hair and weeping, raising their arms and weeping, falling down, rolling back and forth, lamenting.

The Blessed One has passed away too soon, the Well-Gone One has passed away too soon, the Eye of the world has disappeared too soon.

However, those deities who are free from passion, they endure with mindfulness and full awareness, thinking, Formations are impermanent; what can be found here?

Then, Venerable Anuruddha and Venerable Ānanda spent the remainder of the night in a discourse on the Dhamma.

Then Venerable Anuruddha addressed Venerable Ānanda, Go, friend Ānanda, enter Kusinārā and inform the Mallas of Kusinārā, The Blessed One has passed away, Vāseṭṭhā, now is the time you think fit.

Yes, venerable sir, replied Venerable Ānanda to Venerable Anuruddha, and having dressed in the morning, taking his bowl and robe, he entered Kusinārā with a companion.

At that time, the Mallas of Kusinārā were gathered in the assembly hall for some business.

Then Venerable Ānanda approached the assembly hall of the Mallas of Kusinārā and informed them, The Blessed One has passed away, Vāseṭṭhā, now is the time you think fit.

Hearing Venerable Ānanda's words, the Mallas, their sons, daughters-in-law, and wives, overwhelmed with sorrow and grief, some tore their hair, wept, raised their arms, fell down, rolled about, and lamented, The Blessed One has passed away too soon, the Well-Gone One has passed away too soon, the Eye of the world has disappeared too soon.

Then the Mallas of Kusinārā ordered their men, Come, gather all the perfumes and garlands in Kusinārā and all the musicians.

Then the Mallas of Kusinārā, taking perfumes, garlands, and five hundred sets of cloth, went to the Sāla grove of the Mallas, where the body of the Blessed One lay.

They honored, revered, and venerated the body of the Blessed One with dances, songs, music, garlands, and perfumes, and they prepared canopies and pavilions, spending one day in this way.

Then it occurred to the Mallas of Kusinārā, It is too late today to cremate the body of the Blessed One; tomorrow we will cremate the body of the Blessed One.

Then the Mallas of Kusinārā honored, revered, and venerated the body of the Blessed One with dances, songs, music, garlands, and perfumes, and they prepared canopies and pavilions, spending a second day in this way, a third day, a fourth day, a fifth day, and a sixth day.

Then, on the seventh day, the Mallas of Kusinara thought, We will honor, revere, and pay homage to the Blessed One's body with dances, songs, music, garlands, and perfumes, and then, carrying it southward through the southern gate of the city, we will cremate the Blessed One's body outside the city to the south.

At that time, the eight chief Mallas, having bathed their heads and donned clean garments, attempted to lift the Blessed One's body but were unable to do so.

Then the Mallas of Kusinara approached the Venerable Anuruddha and asked, Venerable Anuruddha, what is the reason, what is the cause, that these eight chief Mallas, having bathed their heads and donned clean garments, are unable to lift the Blessed One's body?

Vasetthas, your intention is one thing, but the intention of the deities is another.

But, Venerable, what is the intention of the deities?

Vasetthas, your intention is to honor, revere, and pay homage to the Blessed One's body with dances, songs, music, garlands, and perfumes, and then, carrying it southward through the southern gate of the city, to cremate it outside the city to the south. However, the intention of the deities is to honor, revere, and pay homage to the Blessed One's body with divine dances, songs, music, garlands, and perfumes, and then, carrying it northward through the northern gate of the city, to bring it into the city, carry it through the center of the city, exit through the eastern gate, and cremate it at the Mallas shrine called Makutabandhana to the east of the city.

Let it be, Venerable, as the deities intend.

At that time, Kusinara was covered knee-deep with Mandarava flowers, from the crossroads to the thresholds of the houses.

Then the deities and the Mallas of Kusinara, honoring, revering, and paying homage to the Blessed One's body with both divine and human dances, songs, music, garlands, and perfumes, carried it northward through the northern gate of the city, brought it into the city, carried it through the center of the city, exited through the eastern gate, and placed it at the Mallas shrine called Makutabandhana to the east of the city.

Then the Mallas of Kusinara approached the Venerable Ananda and said... How should we, Venerable Ānanda, proceed with the body of the Tathāgata?

Just as, Vāseṭṭhā, they proceed with the body of a universal monarch, so should they proceed with the body of the Tathāgata.

But how, Venerable Ānanda, do they proceed with the body of a universal monarch?

Vāseṭṭhā, they wrap the body of a universal monarch with an unworn cloth, then wrap it with teased cotton, and again with an unworn cloth.

In this manner, they wrap the body of a universal monarch with five hundred layers, place it in an iron oil vessel, cover it with another iron vessel, and then build a pyre of all kinds of fragrant substances to cremate the body of the universal monarch.

At the crossroads, they construct a stupa for the universal monarch.

In this way, Vāseṭṭhā, they proceed with the body of a universal monarch.

Just as they proceed with the body of a universal monarch, so should they proceed with the body of the Tathāgata.

A stupa should be constructed at the crossroads for the Tathāgata.

Those who place flowers, incense, or powder there, or who pay homage or develop a serene mind, it will be for their long-lasting welfare and happiness.

Then the Mallas of Kusinārā instructed their men, Well then, gather the teased cotton of the Mallas.

Then the Mallas of Kusinārā wrapped the Blessed One's body with an unworn cloth, then with teased cotton, and again with an unworn cloth.

In this manner, they wrapped the Blessed One's body with five hundred layers, placed it in an iron oil vessel, covered it with another iron vessel, and built a pyre of all kinds of fragrant substances to place the Blessed One's body on the pyre.

At that time, the Venerable Mahākassapa was traveling on the road from Pāvā to Kusinārā with a large community of disciples, about five hundred disciples.

Then the Venerable Mahākassapa, having left the road, sat down at the foot of a certain tree.

At that time, a certain ascetic was traveling on the road from Kusinārā to Pāvā, carrying a mandārava flower.

The Venerable Mahākassapa saw the ascetic approaching from afar and said to him, Friend, do you know our teacher? Yes, friend, I know.

Today, the ascetic Gotama has attained final Nibbāna seven days ago.

Then I took this mandārava flower.

There, some of the disciples who were not free from passion raised their arms and wept, fell down, rolled about, and lamented, The Blessed One has attained final Nibbāna too soon, the Well-Gone One has attained final Nibbāna too soon, the Eye of the world has disappeared too soon.

However, those disciples who were free from passion endured mindfully and with full awareness, saying, Formations are impermanent; what can be done here?

At that time, a certain elder disciple named Subhadda was sitting in that assembly.

Then Subhadda, the elder disciple, addressed the disciples, saying, Enough, friends, do not grieve, do not lament. We are well liberated by that great ascetic.

We were troubled by him, This is allowable for you, this is not allowable for you.

Now we will do as we wish, and what we do not wish, we will not do.

Then the Venerable Mahākassapa addressed the disciples, saying, Enough, friends, do not grieve, do not lament.

Was it not declared by the Blessed One, Separation, parting, and change are inherent in all that is dear and pleasing?

What can be done here, friends?

It is not possible that what is born, come into being, conditioned, and subject to decay should not decay, even for the Tathāgata's body.

At that time, four leading Mallas, having washed their heads and donned clean garments, were unable to light the funeral pyre of the Blessed One.

Then the Mallas of Kusinārā addressed the Venerable Anuruddha, saying, What is the reason, Venerable Anuruddha, what is the cause, that these four leading Mallas, having washed their heads and donned clean garments, are unable to light the Blessed One's funeral pyre?

It is otherwise, Vāseṭṭhā, the intention of the deities, he replied.

But how, Venerable, is it the intention of the deities?

The intention of the deities, Vāseṭṭhā, is that the Venerable Mahākassapa, who is traveling on the road from Pāvā to Kusinārā with a large assembly of disciples, about five hundred disciples, should first pay homage with his head at the feet of the Blessed One. Only then will the funeral pyre of the Blessed One be lit.

Let it be as the intention of the deities, Venerable, they said.

Then the Venerable Mahākassapa approached the Mallas shrine called Makuṭabandhana in Kusinārā, where the funeral pyre of the Blessed One was. Having approached, he arranged his robe over one shoulder, raised his joined hands in reverence, circumambulated the pyre three times, and paid homage with his head at the feet of the Blessed One.

The five hundred disciples, having arranged their robes over one shoulder, raised their hands in reverence, and circumambulated the funeral pyre three times, then bowed their heads at the feet of the Blessed One.

After venerating, the Venerable Mahākassapa and the five hundred disciples, the pyre of the Blessed One ignited by itself.

As the body of the Blessed One was burning, there was no trace of skin, hide, flesh, sinews, or marrow left; no ash or soot was visible, only the bones remained.

Just as when ghee or oil is burning, no ash or soot is visible, similarly, as the body of the Blessed One was burning, there was no trace of skin, hide, flesh, sinews, or marrow left; no ash or soot was visible, only the bones remained.

Of the five hundred pairs of robes, only two were not burned, the innermost and the outermost.

When the body of the Blessed One was consumed, streams of water appeared from the sky and extinguished the pyre of the Blessed One.

Water also rose from the Sala trees and extinguished the pyre of the Blessed One.

The Mallas of Kusinārā extinguished the pyre of the Blessed One with all kinds of fragrant water.

Then the Mallas of Kusinārā, for seven days, honored, revered, and worshipped the remains of the Blessed One in the assembly hall, surrounding them with a fence of spears and a wall of bows, with dances, songs, music, garlands, and perfumes.

Hearing that the Blessed One had passed away in Kusinārā,

King Ajātasattu of Magadha, son of the Vedehi, sent a messenger to the Mallas of Kusinārā, saying, The Blessed One was a noble, and I am a noble; I am worthy of a share of the Blessed One's relics, and I will build a stupa and a great monument for the Blessed One. The Licchavīs of Vesālī,

upon hearing that the Blessed One had passed away in Kusinārā, sent a messenger to the Mallas of Kusinārā, saying, The Blessed One was a noble, and we are nobles; we are worthy of a share of the Blessed One's relics, and we will build a stupa and a great monument for the Blessed One. The Sakyans of Kapilavatthu,

upon hearing that the Blessed One had passed away in Kusinārā, sent a messenger to the Mallas of Kusinārā, saying, The Blessed One was our chief relative; we are worthy of a share of the Blessed One's relics, and we will build a stupa and a great monument for the Blessed One. The Allakappa Bulis,

heard, The Blessed One has passed away in Kusinara.

Then the Allakappa Bulis sent a messenger to the Mallas of Kusinara, saying, The Blessed One was a Kshatriya, and we too are Kshatriyas. We deserve a share of the Blessed One's relics, and we will also build a stupa and a monument for the Blessed One.

The Koliyas of Ramagama,

heard, The Blessed One has passed away in Kusinara.

Then the Koliyas of Ramagama sent a messenger to the Mallas of Kusinara, saying, The Blessed One was a Kshatriya, and we too are Kshatriyas. We deserve a share of the Blessed One's relics, and we will also build a stupa and a monument for the Blessed One.

The Brahmin of Vethadipa,

heard, The Blessed One has passed away in Kusinara.

Then the Brahmin of Vethadipa sent a messenger to the Mallas of Kusinara, saying, The Blessed One was a Kshatriya, and I am a Brahmin. I deserve a share of the Blessed One's relics, and I will also build a stupa and a monument for the Blessed One.

The Paveyyaka Mallas heard, The Blessed One has passed away in Kusinara.

Then the Paveyyaka Mallas sent a messenger to the Mallas of Kusinara, saying, The Blessed One was a Kshatriya, and we too are Kshatriyas. We deserve a share of the Blessed One's relics, and we will also build a stupa and a monument for the Blessed One.

Upon hearing this, the Mallas of Kusinara said to the assembly, The Blessed One passed away in our village territory; we will not give a share of the Blessed One's relics.

Hearing this, the Brahmin Dona addressed the assembly, saying, Listen, sirs, to my single word. Our Tathāgata was an advocate of patience; it is not good that there should be conflict over the relics of the supreme person.

Let us all be united and harmonious, and divide the relics into equal parts. Let stupas be built in all directions, and many people will be devoted to the Enlightened One.

Then, Brahmin, you yourself divide the Blessed One's relics into eight equal parts.

Very well, sirs, replied the Brahmin Dona to the assembly, and having divided the Blessed One's relics into eight equal parts, he said to the assembly, Give me this urn, and I too will build a stupa and a monument for it.

They gave the urn to the Brahmin Dona.

The Moriyas of Pipphalivana heard, The Blessed One has passed away in Kusinara.

Then the Moriyas of Pipphalivana sent a messenger to the Mallas of Kusinara. The Blessed One was a noble, and we too are nobles. We too deserve a share of the Blessed One's relics. We too will make a stupa and a great monument for the Blessed One's relics.

There is no share of the Blessed One's relics left; the Blessed One's relics have been distributed.

Take the embers from here.

They took the embers from there.

King Ajātasattu, son of Queen Videhi, in Rājagaha, made a stupa and a great monument for the Blessed One's relics.

The Licchavis of Vesālī also made a stupa and a great monument for the Blessed One's relics in Vesālī.

The Sakyans of Kapilavatthu made a stupa and a great monument for the Blessed One's relics in Kapilavatthu.

The Bulis of Allakappa made a stupa and a great monument for the Blessed One's relics in Allakappa.

The Koliyas of Rāmagāma made a stupa and a great monument for the Blessed One's relics in Rāmagāma.

The Brahmin of Veṭṭhadīpa made a stupa and a great monument for the Blessed One's relics in Veṭṭhadīpa.

The Mallas of Pāvā made a stupa and a great monument for the Blessed One's relics in Pāvā.

The Mallas of Kusinārā made a stupa and a great monument for the Blessed One's relics in Kusinārā.

The Brahmin Doṇa made a stupa and a great monument for the urn.

The Moriyas of Pippalivana made a stupa and a great monument for the embers in Pippalivana.

Thus, there were eight stupas for the relics, the ninth for the urn, and the tenth for the embers.

This is how it was in the past.

Eight measures of the Enlightened One's body, Seven measures are honored in Jambudīpa;

One measure of the supreme man's relics,

The Nāga King honors in Rāmagāma.

One tooth is worshiped in the heavenly realms,

Another is honored in Gandhāra city;

One is in the domain of the Kaliṅga king,

And another is honored by the Nāga King.

By his power, this earth is adorned with the best of offerings;

Thus, the body of the Enlightened One is well-honored,

Revered by the well-revered.

Worshiped by the lord of gods, the lord of nāgas, and the lord of men,

Likewise worshiped by the best of human kings;

Bow down with joined palms, having obtained it,

For a Tathāgata is indeed rare for hundreds of eons.

Forty years, teeth, hair, and all body hair;

The gods took one each, across the world systems.

The Great Parinibbāna Sutta is completed.