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16. The Discourse about the Great Emancipation (DN16)

Dịch giả: Bhikkhu Ānandajoti
Thông tin: Mã SuttaCentral: DN16

16: The Gracious One’s Sickness

Then the Gracious One, after living near Ambapālī’s Wood for as long as he liked, addressed venerable Ānanda, saying: “Come Ānanda let us approach the little village of Beluva.”

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One. Then the Gracious One together with a great Community of monks arrived at the little village of Beluva. There the Gracious One lived near the little village of Beluva.

There the Gracious One addressed the monks, saying: “Go, monks, and undertake the Rains Retreat in the vicinity of Vesālī living like friends, like companions, like comrades, and I will spend the Rains Retreat right here at the little village of Beluva.”

“Very well, reverend Sir,” and those monks, after replying to the Gracious One, undertook the Rains Retreat in the vicinity of Vesālī living like friends, like companions, like comrades. But the Gracious One spent the Rains Retreat right there at the little village of Beluva.

Then while dwelling for the Rains Retreat, a heavy affliction arose for the Gracious One, and continued with strong and death-like feelings. There the Gracious One dwelt mindfully, with full awareness, and without being troubled. Then this occurred to the Gracious One: “It is not suitable that I, without having addressed my attendants, without having given notice to the Community of monks, should attain Final Emancipation. Having energetically dismissed this affliction, I could live on after determining the lifespan.”

Then the Gracious One having energetically dismissed that affliction lived on after determining the lifespan. Then the Gracious One’s affliction abated. Then, the Gracious One, having risen from that sickness, not long after rising, departed from the Sick Room and sat down on the prepared seat in front of that Room.

Then venerable Ānanda approached the Gracious One, and after approaching and worshipping the Gracious One, he sat down on one side. While sitting on one side venerable Ānanda said this to the Gracious One:

“I have seen, reverend Sir, the Gracious One comfortable, I have seen, reverend Sir, the Gracious One bearing up while sick, and my body, reverend Sir, became faint as it were, and although I could not see straight, and things were not clear, it appeared to me, reverend Sir, that the Gracious One was sick, but it was some small comfort that the Gracious One would not attain Final Emancipation until the Gracious One had spoken regarding the Community of monks.”

“But what, Ānanda, does the Community of monks expect of me? The Teaching has been taught by me, Ānanda, without having made a distinction between esoteric and exoteric, for the Realised One there is nothing, Ānanda, of a closed teacher’s fist in regard to the Teaching.

To whoever, Ānanda, this thought occurs: ‘I will lead the Community of monks’ or ‘I am the instructor of the Community of monks’ let him speak, Ānanda, regarding the Community of monks. But to the Realised One, Ānanda, this thought does not occur: ‘I will lead the Community of monks’ or ‘I am the instructor of the Community of monks’. Then why, Ānanda, should the Realised One speak regarding the Community of monks?

I, Ānanda, at present, am old, elderly, of great age, far gone, advanced in years, I am eighty years old. It is like, Ānanda, an old cart, which only keeps going when shored up with bamboo, just so, Ānanda, I think the Realised One’s body only keeps going when shored up with bamboo.

When the Realised One doesn’t pay attention, Ānanda, to any of the signs, when all feelings have ceased, he lives having established the signless mind-concentration, and at that time, Ānanda, the Realised One’s body is most comfortable.

Therefore, Ānanda, live with yourself as an island, yourself as a refuge, with no other refuge, with the Teaching as an island, the Teaching as a refuge, with no other refuge. And how, Ānanda, does a monk live with himself as an island, himself as a refuge, with no other refuge, with the Teaching as an island, the Teaching as a refuge, with no other refuge?

Here, Ānanda, a monk dwells contemplating the nature of the body in the body, ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world; he dwells contemplating the nature of feelings in feelings, ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world; he dwells contemplating the nature of the mind in the mind, ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world; he dwells contemplating the nature of things in various things, ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

Thus, Ānanda, a monk lives with himself as an island, himself as a refuge, with no other refuge, with the Teaching as an island, the Teaching as a refuge, with no other refuge. For whoever, Ānanda, whether at present or after my passing, lives with himself as an island, himself as a refuge, with no other refuge, with the Teaching as an island, the Teaching as a refuge, with no other refuge, those monks of mine, Ānanda, will go from darkness to the highest—whoever likes the training.”

The Second Chapter for Recital is Finished.

The Third Chapter for Recitation

17: Ānanda’s Failure

Then the Gracious One, having dressed in the morning time, after picking up his bowl and robe, entered Vesālī for alms. After walking for alms in Vesālī, and returning from the alms-round after the meal, he addressed venerable Ānanda, saying: “Take up the sitting mat, Ānanda, we will approach the Cāpāla shrine to dwell for the day.”

“Very well, reverend Sir,” said venerable Ānanda, and after replying to the Gracious One, and taking the sitting mat, he followed along close behind the Gracious One.

Then the Gracious One approached the Cāpāla shrine, and after approaching, he sat down on the prepared seat, and also venerable Ānanda, after worshipping the Gracious One, sat down on one side. While sitting on one side the Gracious One said this to venerable Ānanda: “Delightful, Ānanda, is Vesālī, delightful is the Udena shrine, delightful is the Gotamaka shrine, delightful is the Sattamba shrine, delightful is the Many Sons’ shrine, delightful is the Sārandada shrine, delightful is the Cāpāla shrine.

Whoever has developed, Ānanda, made much of, carried on, established, maintained, augmented, and properly instigated the Four Paths to Power, could, if he wanted, Ānanda, remain for the lifespan or for what is left of the lifespan. The Realised One has developed, Ānanda, made much of, carried on, established, maintained, augmented, and properly instigated the Four Paths to Power. If he wanted, Ānanda, the Realised One could remain for the lifespan or for what is left of the lifespan.”

But venerable Ānanda, despite such a gross hint being made by the Gracious One, such a gross suggestion being made, was unable to penetrate it, and did not beg the Gracious One, saying: “May the Gracious One remain, reverend Sir, for the lifespan, may the Fortunate One remain for the lifespan, for the benefit of many people, for the happiness of many people, out of compassion for the world, for the welfare, benefit, and happiness of Divinities and men,” like one whose mind was possessed by Māra.

For a second time the Gracious One addressed venerable Ānanda, saying: “Delightful, Ānanda, is Vesālī, delightful is the Udena shrine, delightful is the Gotamaka shrine, delightful is the Sattamba shrine, delightful is the Many Sons’ shrine, delightful is the Sārandada shrine, delightful is the Cāpāla shrine.

Whoever has developed, Ānanda, made much of, carried on, established, maintained, augmented, and properly instigated the Four Paths to Power, could, if he wanted, remain for the lifespan or for what is left of the lifespan. The Realised One has developed, Ānanda, made much of, carried on, established, maintained, augmented, and properly instigated the Four Paths to Power. If he wanted, Ānanda, the Realised One could remain for the lifespan or for what is left of the lifespan.”

For a third time the Gracious One addressed venerable Ānanda, saying: “Delightful, Ānanda, is Vesālī, delightful is the Udena shrine, delightful is the Gotamaka shrine, delightful is the Sattamba shrine, delightful is the Many Sons’ shrine, delightful is the Sārandada shrine, delightful is the Cāpāla shrine.

Then the Gracious One addressed venerable Ānanda, saying: “Go, Ānanda, now is the time for whatever you are thinking.”

“Very well, reverend Sir,” said venerable Ānanda, and after replying to the Gracious One, rising from his seat, worshipping and circumambulating the Gracious One, he sat down not far away at the root of a certain tree.

18: The Relinquishment of the Life Process

Then the Wicked Māra, not long after venerable Ānanda had gone, approached the Gracious One, and after approaching, he stood on one side. While standing on one side the Wicked Māra said this to the Gracious One:

“May the Gracious One attain Final Emancipation now, reverend Sir, may the Fortunate One attain Final Emancipation, now is the time, reverend Sir, for the Gracious One’s Final Emancipation. For these words, reverend Sir, were spoken by the Gracious One:

‘I will not attain Final Emancipation, Wicked One, for as long as my monks are not true disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain—after giving a good rebuke with reason to the doctrines of others that have arisen—and teach the miraculous Teaching.’

But at present, reverend Sir, the Gracious One’s monks are true disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, do declare, reveal, make known, set forth, open up, analyse, make plain—after giving a good rebuke with reason to the doctrines of others that have arisen—and teach the miraculous Teaching.

May the Gracious One attain Final Emancipation now, reverend Sir, may the Fortunate One attain Final Emancipation, now is the time, reverend Sir, for the Gracious One’s Final Emancipation. For these words, reverend Sir, were spoken by the Gracious One:

‘I will not attain Final Emancipation, Wicked One, for as long as my nuns are not true disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain—after giving a good rebuke with reason to the doctrines of others that have arisen—and teach the miraculous Teaching.’

But at present, reverend Sir, the Gracious One’s nuns are true disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, do declare, reveal, make known, set forth, open up, analyse, make plain—after giving a good rebuke with reason to the doctrines of others that have arisen—and teach the miraculous Teaching.

‘I will not attain Final Emancipation, Wicked One, for as long as my laymen are not true disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain—after giving a good rebuke with reason to the doctrines of others that have arisen—and teach the miraculous Teaching.’

But at present, reverend Sir, the Gracious One’s laymen are true disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, do declare, reveal, make known, set forth, open up, analyse, make plain—after giving a good rebuke with reason to the doctrines of others that have arisen—and teach the miraculous Teaching.

‘I will not attain Final Emancipation, Wicked One, for as long as my laywomen are not true disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain—after giving a good rebuke with reason to the doctrines of others that have arisen—and teach the miraculous Teaching.’

But at present, reverend Sir, the Gracious One’s laywomen are true disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, do declare, reveal, make known, set forth, open up, analyse, make plain—after giving a good rebuke with reason to the doctrines of others that have arisen—and teach the miraculous Teaching.

‘I will not attain Final Emancipation, Wicked One, for as long as this spiritual life of mine has not become successful and prosperous, well spread-out, possessed by many, become great, until it is well-explained amongst Divinities and men.’

But at present, reverend Sir, the Gracious One’s spiritual life is successful and prosperous, well spread-out, possessed by many, become great, it is well-explained amongst Divinities and men. May the Gracious One attain Final Emancipation now, reverend Sir, may the Fortunate One attain Final Emancipation, now is the time, reverend Sir, for the Gracious One’s Final Emancipation.”

When that was said the Gracious One said this to the Wicked Māra: “You should have little concern, Wicked One, in no long time the Realised One will be Finally Emancipated, after three months have passed from now, the Realised One will attain Final Emancipation.”

Then at the Cāpāla shrine the Gracious One, mindfully, with full awareness, relinquished the life-process. With the relinquishment of the life-process by the Gracious One there was a great earthquake, and a fearful, horrifying crash of the Divinities’ thunder drum.

Then the Gracious One, having understood the significance of it, on that occasion uttered this exalted utterance:

“Measurable and immeasurable continuity,
And the continuation-process the Sage relinquished.
Content in himself, and concentrated,
He broke continuity of self like a coat of mail.”

19: Eight Reasons for Earthquakes

Then it occurred to venerable Ānanda: “Surely it is wonderful, surely it is marvellous, this great earthquake, this very great earthquake, and this awful, hair-raising, crash of the Divinities’ thunder drum. What was the reason, what was the cause, for the occurrence of this great earthquake?”

Then venerable Ānanda approached the Gracious One, and after approaching and worshipping the Gracious One, he sat down at one side. Sitting on one side venerable Ānanda said this to the Gracious One: “Surely it is wonderful, reverend Sir, surely it is marvellous, reverend Sir, this great earthquake, this very great earthquake, and this awful, hair-raising, crash of the Divinities’ thunder drum. What was the reason, reverend Sir, what was the cause, for the occurrence of this great earthquake?”

“There are these eight reasons, eight causes, Ānanda, for the occurrence of a great earthquake.

Which eight?

1) This great Earth, Ānanda, stands in the water, the water stands in the atmosphere, the atmosphere stands in space. There comes a time, Ānanda, when great winds blow, with the great winds blowing, the waters move, the waters having moved, the Earth moves. This is the first reason, the first cause for the occurrence of a great earthquake.

2) Furthermore, Ānanda, when an ascetic or a brahmin or a Divinity, one of great power, one of great majesty, has, through spiritual power, attained complete mastery of the mind, and has then developed even a trifling perception of the Earth, or an unlimited perception of water, this Earth moves, wavers, flutters, and shakes. This is the second reason, the second cause for the occurrence of a great earthquake.

3) Furthermore, Ānanda, when the Buddha-to-be falls away from the Tusita hosts, and mindfully, with full awareness, enters his mother’s womb, this Earth moves, wavers, flutters, and shakes. This is the third reason, the third cause for the occurrence of a great earthquake.

4) Furthermore, Ānanda, when the Buddha-to-be mindfully, with full awareness, exits his mother’s womb, this Earth moves, wavers, flutters, and shakes. This is the fourth reason, the fourth cause for the occurrence of a great earthquake.

5) Furthermore, Ānanda, when the Realised One perfectly awakens to the unsurpassed and Perfect Awakening, this Earth moves, wavers, flutters, and shakes. This is the fifth reason, the fifth cause for the occurrence of a great earthquake.

6) Furthermore, Ānanda, when the Realised One sets the unsurpassed wheel of the Teaching rolling, this Earth moves, wavers, flutters, and shakes. This is the sixth reason, the sixth cause for the occurrence of a great earthquake.

7) Furthermore, Ānanda, when the Realised One mindfully, with full awareness gives up the life-process, this Earth moves, wavers, flutters, and shakes. This is the seventh reason, the seventh cause for the occurrence of a great earthquake.

8) Furthermore, Ānanda, when the Realised One is Finally Emancipated in the Emancipation-element which has no basis for attachment remaining, this Earth moves, wavers, flutters, and shakes. This is the eighth reason, the eighth cause for the occurrence of a great earthquake. These are the eight reasons, the eight causes, Ānanda, for the occurrence of a great earthquake.

20: The Eight Assemblies

There are, Ānanda, eight assemblies.

Which eight?

The assembly of Nobles, the assembly of brahmins, the assembly of householders, the assembly of ascetics, the assembly of the Four Great Kings, the assembly of the Tāvatiṁsa Divinities, the assembly of Māra, the assembly of the Brahmā Divinities.

1) I know, Ānanda, after approaching countless hundreds of assemblies of Nobles, that there, before settling down, before conversing, and before entering upon discussion, whatever their appearance was, my appearance would become, whatever their voice was, my voice would become, and I instructed, roused, enthused, and cheered them with a talk about the Teaching, and while I was speaking they did not know me and would ask: ‘Who is this speaking, a Divinity or a man?’ and having instructed, roused, enthused, and cheered them with a talk about the Teaching, I disappeared. And when I had disappeared they did not know me and would ask: ‘Who is this who disappeared, a Divinity or a man?’

2) I know, Ānanda, that after approaching countless hundreds of assemblies of brahmins, that there, before settling down, before conversing, and before entering upon discussion, whatever their appearance was, my appearance would become, whatever their voice was, my voice would become, and I instructed, roused, enthused, and cheered them with a talk about the Teaching, and while I was speaking they did not know me and would ask: ‘Who is this speaking, a Divinity or a man?’ and having instructed, roused, enthused, and cheered them with a talk about the Teaching, I disappeared. And when I had disappeared they did not know me and would ask: ‘Who is this who disappeared, a Divinity or a man?’

3) I know, Ānanda, that after approaching countless hundreds of assemblies of householders, that there, before settling down, before conversing, and before entering upon discussion, whatever their appearance was, my appearance would become, whatever their voice was, my voice would become, and I instructed, roused, enthused, and cheered them with a talk about the Teaching, and while I was speaking they did not know me and would ask: ‘Who is this speaking, a Divinity or a man?’ and having instructed, roused, enthused, and cheered them with a talk about the Teaching, I disappeared. And when I had disappeared they did not know me and would ask: ‘Who is this who disappeared, a Divinity or a man?’

4) I know, Ānanda, that after approaching countless hundreds of assemblies of ascetics, that there, before settling down, before conversing, and before entering upon discussion, whatever their appearance was, my appearance would become, whatever their voice was, my voice would become, and I instructed, roused, enthused, and cheered them with a talk about the Teaching, and while I was speaking they did not know me and would ask: ‘Who is this speaking, a Divinity or a man?’ and having instructed, roused, enthused, and cheered them with a talk about the Teaching, I disappeared. And when I had disappeared they did not know me and would ask: ‘Who is this who disappeared, a Divinity or a man?’

5) I know, Ānanda, that after approaching countless hundreds of assemblies of the Four Great Kings, that there, before settling down, before conversing, and before entering upon discussion, whatever their appearance was, my appearance would become, whatever their voice was, my voice would become, and I instructed, roused, enthused, and cheered them with a talk about the Teaching, and while I was speaking they did not know me and would ask: ‘Who is this speaking, a Divinity or a man?’ and having instructed, roused, enthused, and cheered them with a talk about the Teaching, I disappeared. And when I had disappeared they did not know me and would ask: ‘Who is this who disappeared, a Divinity or a man?’

6) I know, Ānanda, that after approaching countless hundreds of assemblies of the Tāvatiṁsa Divinities, that there, before settling down, before conversing, and before entering upon discussion, whatever their appearance was, my appearance would become, whatever their voice was, my voice would become, and I instructed, roused, enthused, and cheered them with a talk about the Teaching, and while I was speaking they did not know me and would ask: ‘Who is this speaking, a Divinity or a man?’ and having instructed, roused, enthused, and cheered them with a talk about the Teaching, I disappeared. And when I had disappeared they did not know me and would ask: ‘Who is this who disappeared, a Divinity or a man?’

7) I know, Ānanda, that after approaching countless hundreds of assemblies of Māra, that there, before settling down, before conversing, and before entering upon discussion, whatever their appearance was, my appearance would become, whatever their voice was, my voice would become, and I instructed, roused, enthused, and cheered them with a talk about the Teaching, and while I was speaking they did not know me and would ask: ‘Who is this speaking, a Divinity or a man?’ and having instructed, roused, enthused, and cheered them with a talk about the Teaching, I disappeared. And when I had disappeared they did not know me and would ask: ‘Who is this who disappeared, a Divinity or a man?’

8) I know, Ānanda, that after approaching countless hundreds of assemblies of the Brahmā Divinities, that there, before settling down, before conversing, and before entering upon discussion, whatever their appearance was, my appearance would become, whatever their voice was, my voice would become, and I instructed, roused, enthused, and cheered them with a talk about the Teaching, and while I was speaking they did not know me and would ask: ‘Who is this speaking, a Divinity or a man?’ and having instructed, roused, enthused, and cheered them with a talk about the Teaching, I disappeared. And when I had disappeared they did not know me and would ask: ‘Who is this who disappeared, a Divinity or a man?’

These, Ānanda, are the eight assemblies.

21: The Eight Means of Mind mastery

There are, Ānanda, eight means of mind mastery.

Which eight?

1) Perceiving forms internally, someone sees forms externally, limited, beautiful or ugly, and having mastered them, he is one who perceives thus: ‘I know, I see’. This is the first means of mind mastery.

2) Perceiving forms internally, someone sees forms externally, unlimited, beautiful or ugly, and having mastered them, he is one who perceives thus: ‘I know, I see’. This is the second means of mind mastery.

3) Without perceiving forms internally, someone sees forms externally, limited, beautiful or ugly, and having mastered them, he is one who perceives thus: ‘I know, I see’. This is the third means of mind mastery.

4) Without perceiving forms internally, someone sees forms externally, unlimited, beautiful or ugly, and having mastered them, he is one who perceives thus: ‘I know, I see’. This is the fourth means of mind mastery.

5) Without perceiving forms internally, someone sees forms externally, blue, blue-coloured, of blue appearance, shiny blue, just as the flower called Ummā is blue, blue-coloured, of blue appearance, shiny blue, or just as there is Banaras cloth smoothed on both sides that is blue, blue-coloured, of blue appearance, shiny blue, so, without perceiving forms internally, someone sees forms externally, blue, blue-coloured, of blue appearance, shiny blue, and having mastered them, he is one who perceives thus: ‘I know, I see’. This is the fifth means of mind mastery.

6) Without perceiving forms internally, someone sees forms externally, yellow, yellow-coloured, of yellow appearance, shiny yellow, just as the flower called Kaṇikāra is yellow, yellow-coloured, of yellow appearance, shiny yellow, or just as there is Banaras cloth smoothed on both sides that is yellow, yellow-coloured, of yellow appearance, shiny yellow, so, without perceiving forms internally, someone sees forms externally, yellow, yellow colour, of yellow appearance, shiny yellow, and having mastered them, he is one who perceives thus: ‘I know, I see’. This is the sixth means of mind mastery.

7) Without perceiving forms internally, someone sees forms externally, red, red-coloured, of red appearance, shiny red, just as the flower called Bandhujīvaka is red, red-coloured, of red appearance, shiny red, or just as there is Banaras cloth smoothed on both sides that is red, red-coloured, of red appearance, shiny red, so, without perceiving forms internally, someone sees forms externally, red, red-coloured, of red appearance, shiny red, and having mastered them, he is one who perceives thus: ‘I know, I see’. This is the seventh means of mind mastery.

8) Without perceiving forms internally, someone sees forms externally, white, white-coloured, of white appearance, shiny white, just as the Osadhī star, is white, white-coloured, of white appearance, shiny white, or just as there is Banaras cloth smoothed on both sides that is white, white-coloured, of white appearance, shiny white, so, without perceiving forms internally, someone sees forms externally, white, white-coloured, of white appearance, shiny white, and having mastered them, he is one who perceives thus: ‘I know, I see’. This is the eighth means of mind mastery.

These, Ānanda, are the eight means of mind mastery.

22: The Eight Liberations

There are, Ānanda, eight liberations.

Which eight?

1) One having form sees forms. This is the first liberation.

2) Not perceiving forms internally, he sees forms externally. This is the second liberation.

3) One is intent on endless beauty. This is the third liberation.

4) Having completely transcended perceptions of form, with the disappearance of perceptions of sensory impact, not attending to perceptions of variety, understanding: ‘This is endless space’, he abides in the sphere of endless space. This is the fourth liberation.

5) Having completely transcended the sphere of endless space, understanding: ‘This is endless consciousness’, he abides in the sphere of endless consciousness. This is the fifth liberation.

6) Having completely transcended the sphere of endless consciousness, understanding: ‘This is nothing’, he abides in the sphere of nothingness. This is the sixth liberation.

7) Having completely transcended the sphere of nothingness, he abides in the sphere of neither-perception-nor-non-perception. This is the seventh liberation.

8) Having completely transcended the sphere of neither-perception-nor-non-perception, he abides in the cessation of perception and feeling. This is the eighth liberation.

These, Ānanda, are the eight liberations.

23: Ānanda’s Fault

At one time Ānanda I was living at Uruvelā, on the bank of the river Nerañjarā, at the root of the Goatherd’s Banyan tree, in the first period after attaining Awakening. Then, Ānanda, the Wicked Māra approached me, and after approaching he stood on one side. While standing to one side, Ānanda, the Wicked Māra said this to me:

“May the Gracious One attain Final Emancipation now, reverend Sir, may the Fortunate One attain Final Emancipation, now is the time, reverend Sir, for the Gracious One’s Final Emancipation.”

After this was said, Ānanda, I said this to the Wicked Māra: “I will not attain Final Emancipation, Wicked One, for as long as my monks are not true disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain—after giving a good rebuke with reason to the doctrines of others that have arisen—and teach the miraculous Teaching.

I will not attain Final Emancipation, Wicked One, for as long as my nuns are not true disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain—after giving a good rebuke with reason to the doctrines of others that have arisen—and teach the miraculous Teaching.

I will not attain Final Emancipation, Wicked One, for as long as my laymen are not true disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain—after giving a good rebuke with reason to the doctrines of others that have arisen—and teach the miraculous Teaching.

I will not attain Final Emancipation, Wicked One, for as long as my laywomen are not true disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain—after giving a good rebuke with reason to the doctrines of others that have arisen—and teach the miraculous Teaching.

I will not attain Final Emancipation, Wicked One, for as long as this spiritual life of mine has not become successful and prosperous, well spread-out, possessed by many, become great, until it is well-explained amongst Divinities and men.”

Now today, Ānanda, at the Cāpāla Shrine the Wicked Māra approached me, and after approaching he stood on one side. While standing on one side the Wicked Māra said this to me:

‘May the Gracious One attain Final Emancipation now, reverend Sir, may the Fortunate One attain Final Emancipation, now is the time, reverend Sir, for the Gracious One’s Final Emancipation. For these words, reverend Sir, were spoken by the Gracious One:

“I will not attain Final Emancipation, Wicked One, for as long as my monks are not true disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain—after giving a good rebuke with reason to the doctrines of others that have arisen—and teach the miraculous Teaching.”

“I will not attain Final Emancipation, Wicked One, for as long as my nuns are not true disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain—after giving a good rebuke with reason to the doctrines of others that have arisen—and teach the miraculous Teaching.”

“I will not attain Final Emancipation, Wicked One, for as long as my laymen are not true disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain—after giving a good rebuke with reason to the doctrines of others that have arisen—and teach the miraculous Teaching.”

“I will not attain Final Emancipation, Wicked One, for as long as my laywomen are not true disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain—after giving a good rebuke with reason to the doctrines of others that have arisen—and teach the miraculous Teaching.”

“I will not attain Final Emancipation, Wicked One, for as long as this spiritual life of mine has not become successful and prosperous, well spread-out, possessed by many, become great, until it is well-explained amongst Divinities and men.”

But at present, reverend Sir, the Gracious One’s spiritual life is successful and prosperous, well spread-out, possessed by many, become great, it is well-explained amongst Divinities and men.

May the Gracious One attain Final Emancipation now, reverend Sir, may the Fortunate One attain Final Emancipation, now is the time, reverend Sir, for the Gracious One’s Final Emancipation.’

When that was said, Ānanda, I said this to the Wicked Māra: ‘You should have little concern, Wicked One, in no long time the Realised One will be Finally Emancipated, after three months have passed from now, the Realised One will attain Final Emancipation.’ Now today, Ānanda, at the Cāpāla Shrine the Realised One mindfully, with full awareness, gave up the life-process.”

When this was said venerable Ānanda said this to the Gracious One: “Let the Gracious One remain, reverend Sir, for the lifespan, let the Fortunate One remain for the lifespan, for the benefit of many people, for the happiness of many people, having compassion on the world, for the welfare, benefit, and happiness of Divinities and men.”

“Enough, Ānanda, do not beg the Realised One, now is the wrong time, Ānanda, for begging the Realised One.”

For a second time venerable Ānanda said this to the Gracious One:

“Let the Gracious One remain, reverend Sir, for the lifespan, let the Fortunate One remain for the lifespan, for the benefit of many people, for the happiness of many people, having compassion on the world, for the welfare, benefit, and happiness of Divinities and men.”

“Enough, Ānanda, do not beg the Realised One, now is the wrong time, Ānanda, for begging the Realised One.”

For a third time venerable Ānanda said this to the Gracious One:

“Do you, Ānanda, have faith in the Realised One’s Awakening?”

“Yes, reverend Sir,”

“Then why do you, Ānanda, harrass the Realised One up until the third time?”

“Face to face with me, reverend Sir, face to face I have heard you say: ‘Whoever has developed, Ānanda, made much of, carried on, established, maintained, augmented, and properly instigated the Four Paths to Power, could, if he wanted, remain for the lifespan or for what is left of the lifespan. The Realised One has developed, Ānanda, made much of, carried on, established, maintained, augmented, and properly instigated the Four Paths to Power. If he wanted, Ānanda, the Realised One could remain for the lifespan or for what is left of the lifespan.’”

“Do you have faith, Ānanda?”

“Yes, reverend Sir,”

“Then, Ānanda, there is this wrong-doing for you, there is this fault for you, in that you, despite such a gross hint being made by the Realised One, such a gross suggestion being made, was unable to penetrate it, and did not beg the Realised One, saying:

‘May the Gracious One remain, reverend Sir, for the lifespan; may the Fortunate One remain for the lifespan, for the benefit of many people, for the happiness of many people, out of compassion for the world, for the welfare, benefit, and happiness of Divinities and men.’

If you, Ānanda, had begged the Realised One twice the Realised One might have rejected your speech, but would have accepted it on the third occasion. So, Ānanda, there is this wrong-doing for you, there is this fault for you.

24: Ānanda’s Fault at Rājagaha

At one time, Ānanda, I was living at Rājagaha on the Vulture’s Peak Mountain, I was living right there at Rājagaha near the Gotama Banyan Tree, I was living right there at Rājagaha near the Thieves’ Precipice, I was living right there at Rājagaha on the side of the Vebhāra mountain in the Seven Leaves Cave, I was living right there at Rājagaha on the side of the Isigili mountain on Black Rock, I was living right there at Rājagaha in the Cool Wood, at the Snake Tank Slope, I was living right there at Rājagaha in the River Tapodā Monastery, I was living right there near Rājagaha, at Jīvaka’s Mango Wood, I was living right there near Rājagaha, in the Deer Park at the place called Crushing Womb, in that place, Ānanda, I addressed you, saying:

‘Delightful, Ānanda, is Rājagaha, delightful is the Vulture’s Peak Mountain, delightful is the Gotama Banyan Tree, delightful is the Thieves’ Precipice, delightful is the side of the Vebhāra mountain in the Seven Leaves Cave, delightful is the side of the Isigili mountain on Black Rock, delightful is the Cool Wood, at the Snake Tank Slope, delightful is the River Tapodā Monastery, delightful is the Squirrel’s Feeding Place in Bamboo Wood, delightful is Jīvaka’s Mango Wood, delightful is the Deer Park at the place called Crushing Womb.

But despite such a gross hint being made by the Realised One, such a gross suggestion being made, you were unable to penetrate it, and did not beg the Realised One, saying:

25: Ānanda’s Fault at Vesālī

At one time, Ānanda, I was living right here near Vesālī, in the Udena Shrine, I was living right here near Vesālī, in the Gotamaka Shrine, I was living right here near Vesālī, in the Seven Mangos Shrine, I was living right here near Vesālī, in the Many Sons Shrine, I was living right here near Vesālī, in the Sārandada Shrine, and here today, Ānanda, at the Cāpāla Shrine I addressed you, saying:

‘Delightful, Ānanda, is Vesālī, delightful is the Udena Shrine, delightful is the Gotamaka Shrine, delightful is the Seven Mangos Shrine, delightful is the Many Sons Shrine, delightful is the Sārandada Shrine, delightful is the Cāpāla Shrine.

But despite such a gross hint, Ānanda, being made by the Realised One, such a gross suggestion being made, you were unable to penetrate it, and did not beg the Realised One, saying:

Were you not warned by me when I declared: ‘There is alteration in, separation from, and changeability in all that is dear and appealing’? How can it be otherwise, Ānanda, for that which is obtained, born, become, conditioned, subject to dissolution? It is not possible to say this: ‘It should not dissolve’. But this has been relinquished, cast out, let loose, abandoned by the Realised One, forsaken, the life-process that has been given up. For sure this word was spoken by the Realised One:

‘Not long now there will be the Realised One’s Final Emancipation, after the passing of three months the Realised One will attain Final Emancipation.’ The Realised One cannot for the sake of life go back on that, it is not possible.

26: The Thirty-Seven Things on the Side of Awakening

Come Ānanda let us approach the Gabled House Hall in Great Wood.”

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One. Then the Gracious One with venerable Ānanda approached the Gabled House Hall in Great Wood, and after approaching he addressed venerable Ānanda, saying:

“Go, Ānanda, and whatever monks are living in dependence on Vesālī assemble them in the Attendance Hall.”

“Very well, reverend Sir,” said venerable Ānanda, and after replying to the Gracious One and assembling whatever monks were living in dependence on Vesālī in the Attendance Hall, he approached the Gracious One, and after approaching and worshipping the Gracious One, he stood at one side. While standing on one side, venerable Ānanda said this to the Gracious One: “The Community of monks has assembled, reverend Sir, now is the time, Gracious One, for whatever you are thinking.”

Then the Gracious One approached the Attendance Hall, and after approaching he sat down on the prepared seat. While sitting the Gracious One addressed the monks, saying:

“Therefore, monks, whatever Teachings have, with deep knowledge, been taught by me, after grasping them well, you should practise, develop, and make a lot of them, so that the Spiritual Life may last long, and may endure for a long time, and that will be for the benefit of many people, for the happiness of many people, out of compassion for the world, for the welfare, benefit, and happiness of Divinities and men.

And what are those Teachings that have, with deep knowledge, been taught by me, which after grasping them well, you should practise, develop, and make a lot of them, so that the Spiritual Life may last long, and may endure for a long time, that will be for the benefit of many people, for the happiness of many people, out of compassion for the world, for the welfare, benefit, and happiness of Divinities and men?

They are as follows:

The Four Ways of Attending to Mindfulness,

the Four Right Strivings,

the Four Paths to Power,

the Five Faculties,

the Five Strengths,

the Seven Factors of Awakening,

the Noble Eight-Fold Path.

These, monks, are those Teachings that have, with deep knowledge, been taught by me, after grasping them well, you should practise, develop, and make a lot of them, so that the Spiritual Life may last long, and may endure for a long time, and that will be for the benefit of many people, for the happiness of many people, out of compassion for the world, for the welfare, benefit, and happiness of Divinities and men.”

Then the Gracious One addressed the monks, saying:

“Come now, monks, for I tell you all conditioned things are subject to decay, strive on with heedfulness! Not long now there will be the Realised One’s Final Emancipation, after the passing of three months the Realised One will attain Final Emancipation.”

The Gracious One said this, and after saying this, the Fortunate One, the Teacher, said something more:

“Youths and also the old, fools and also the wise,
Rich and also the poor—all end in death.
Like an earthen vessel made by a potter,
Small and great, that which is baked and unbaked,
All end in breakage, just so life ends in death.”

Then the Teacher, said something more:

“Well-matured, decayed, with little of my life remaining,
Having abandoned rebirth I will go, having made myself a refuge.
Be heedful, mindful, and virtuous, monks,
With well-reasoned thoughts, protect your minds.

Whoever in this Teaching and Discipline will live heedful,
Having given up the round of rebirths, he will put an end to suffering.”

The Third Chapter for Recital is Finished.

The Fourth Chapter for Recitation

27: The Four Noble Things

Then the Gracious One, having dressed in the morning time, after picking up his bowl and robe, entered Vesālī for alms. After walking for alms in Vesālī, when he was returning from the alms-round after the meal, after looking at Vesālī with an elephant’s look, he addressed venerable Ānanda, saying: “This is the last time, Ānanda, there will be sight of Vesālī for the Realised One. Come Ānanda let us approach Bhaṇḍagāma.”

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One. Then the Gracious One together with a great Community of monks arrived at Bhaṇḍagāma. There the Gracious One lived near Bhaṇḍagāma.

There the Gracious One said this to the monks: “Because of a lack of understanding and a lack of penetration, monks, of four things both you and I have been wandering and running along in Saṁsāra for a long time.

Which four?

1) Because of a lack of understanding and a lack of penetration of Noble Virtue both you and I have been wandering and running along in Saṁsāra for a long time.

2) Because of a lack of understanding and a lack of penetration of Noble Concentrated Development both you and I have been wandering and running along in Saṁsāra for a long time.

3) Because of a lack of understanding and a lack of penetration of Noble Wisdom both you and I have been wandering and running along in Saṁsāra for a long time.

4) Because of a lack of understanding and a lack of penetration of Noble Freedom both you and I have been wandering and running along in Saṁsāra for a long time.

But now this Noble Virtue has been understood and penetrated, this Noble Concentrated Development has been understood and penetrated, this Noble Wisdom has been understood and penetrated, this Noble Freedom has been understood and penetrated. Craving for continued existence has been cut off, what leads to rebirth has been exhausted, there is no continuation in existence.”

The Gracious One said this, and after saying this, the Fortunate One, the Teacher, said something more:

“Virtue, Concentrated Development, Wisdom, and unsurpassed Freedom,
These things have been understood by the Famous Gotama,
Thus after knowing it deeply the Buddha declared the Teaching to the monks,
The Suffering-Ender, the Teacher, the Visionary One who is Emancipated.”

There also the Gracious One, while living in Bhaṇḍagāma, spoke frequently to the monks about the Teaching, saying:

“Such is virtue, such is concentration, such is wisdom, when virtue is well-developed it yields great fruit and brings great advantages in regard to concentration, when concentration is well-developed it yields great fruit and brings great advantages in regard to wisdom, when wisdom is well-developed the mind is completely liberated from the pollutants, that is to say: the pollutant of sensuality, the pollutant of craving for continued existence, the pollutant of ignorance.”

28: The Four Great Referalls

Then the Gracious One, after living near Bhaṇḍagāma for as long as he liked, addressed venerable Ānanda, saying:

“Come Ānanda let us approach Hatthigāma Elephant Village, Ambagāma Mango Village, Jambugāma Rose-Apple Village, Bhoganagara Wealthy Village.”

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One. Then the Gracious One together with a great Community of monks arrived at Bhoganagara. There the Gracious One lived near Bhoganagara at the Joyous Shrine.

There the Gracious One addressed the monks, saying: “I will teach these Four Great Referrals, monks, listen to it, apply your minds well, and I will speak.”

“Very well, reverend Sir,” those monks replied to the Gracious One, and the Gracious One said this:

1) “Here, monks, a monk might speak like this: ‘I have heard this directly from the Gracious One, friends, directly I learned it: “This is the Teaching, this is the Discipline, this is the Teacher’s Dispensation.”’ That monk’s speech, monks, is not to be rejoiced over, not to be scorned at. Without having rejoiced over it, without having scorned it, after learning those words and syllables well, they should be laid alongside the Discourses, they should be compared with the Discipline.

2) If, when these are laid alongside the Discourses, compared with the Discipline, they do not fit in with the Discourses, they do not compare well with the Discipline, you may here come to this conclusion: ‘Certainly this is not the Gracious One’s word, it is not well learned by that monk,’ and, monks, you should abandon it. If when these are laid alongside the Discourses, compared with the Discipline, they do fit in with the Discourses, they do compare well with the Discipline, you may come to this conclusion: ‘Certainly this is the Gracious One’s word, it is well-learned by that monk.’ This, monks, is the first Great Referral you should bear in mind.

3) Here, monks, a monk might speak like this: ‘In a certain dwelling place lives a Community with elders and leaders, I have heard this directly from that Community, directly I learned it: “This is the Teaching, this is the Discipline, this is the Teacher’s Dispensation.”’ Those monks’ speech, monks, is not to be rejoiced over, not to be scorned at. Without having rejoiced over it, without having scorned it, after learning those words and syllables well, they should be laid alongside the Discourses, they should be compared with the Discipline.

4) If, when these are laid alongside the Discourses, compared with the Discipline, they do not fit in with the Discourses, they do not compare well with the Discipline, you may here come to this conclusion: ‘Certainly this is not the Gracious One’s word, it is not well learned by that Community,’ and, monks, you should abandon it. If when these are laid alongside the Discourses, compared with the Discipline, they do fit in with the Discourses, they do compare well with the Discipline, you may here come to this conclusion: ‘Certainly this is the Gracious One’s word, it is well-learned by that Community.’ This, monks, is the second Great Referral you should bear in mind.

5) Here, monks, a monk might speak like this: ‘In a certain dwelling place live many elders, very learned, who have learned the traditions, who are bearers of the Teaching, bearers of the Discipline, bearers of the Tabulation, I have heard this directly from those elders, directly I learned it: “This is the Teaching, this is the Discipline, this is the Teacher’s Dispensation.”’ Those monks’ speech, monks, is not to be rejoiced over, not to be scorned at. Without having rejoiced over it, without having scorned it, after learning those words and syllables well, they should be laid alongside the Discourses, they should be compared with the Discipline.

6) If, when these are laid alongside the Discourses, compared with the Discipline, they do not fit in with the Discourses, they do not compare well with the Discipline, you may here come to this conclusion: ‘Certainly this is not the Gracious One’s word, it is not well learned by those elders,’ and, monks, you should abandon it. If when these are laid alongside the Discourses, compared with the Discipline they do fit in with the Discourses, they do compare well with the Discipline, you may here come to this conclusion: ‘Certainly this is the Gracious One’s word, it is well-learned by those elders.’ This, monks, is the third Great Referral you should bear in mind.

7) Here, monks, a monk might speak like this: ‘In a certain dwelling place lives one elder, very learned, who has learned the traditions, a bearer of the Teaching, a bearer of the Discipline, a bearer of the Tabulation, I have heard this directly from that elder, directly I learned it: “This is the Teaching, this is the Discipline, this is the Teacher’s Dispensation.”’ That monk’s speech, monks, is not to be rejoiced over, not to be scorned at. Without having rejoiced over it, without having scorned it, after learning those words and syllables well, they should be laid alongside the Discourses, they should be compared with the Discipline.

8) If, when these are laid alongside the Discourses, compared with the Discipline they do not fit in with the Discourses, they do not compare well with the Discipline, you may here come to this conclusion: ‘Certainly this is not the Gracious One’s word, it is not well learned by that elder,’ and, monks, you should abandon it. If when these are laid alongside the Discourses, compared with the Discipline, they do fit in with the Discourses, they do compare well with the Discipline, you may here come to this conclusion: ‘Certainly this is the Gracious One’s word, it is well-learned by that elder.’ This, monks, is the fourth Great Referral you should bear in mind. These, monks, are the Four Great Referrals you should bear in mind.”

There also the Gracious One, while living near Bhoganagara at the Joyful Shrine, spoke frequently to the monks about the Teaching, saying:

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