"Maha-Parinirvana Sutra" (Digha Nikáya 16 - Last Days of the Buddha)

For free distribution only, as a gift of Dharma - Translated from the Pali by Sister Vajira & Francis Story

Part One

In Magadha

1. Thus have I heard. Once the Blessed One [1] dwelt at Rajagaha, on the hill called Vultures' Peak. At that time the king of Magadha, Ajatashatru, son of the Videhi queen, [2] desired to wage war against the Vajjis. He spoke in this fashion: "These Vajjis, powerful and glorious as they are, I shall annihilate them, I shall make them perish, I shall utterly destroy them."

2. And Ajatashatru, the king of Magadha, addressed his chief minister, the Brahmin Vassakara, saying: "Come, Brahmin, go to the Blessed One, pay homage in my name at his feet, wish him good health, strength, ease, vigor, and comfort, and speak thus: 'O Lord, Ajatashatru, the king of Magadha, desires to wage war against the Vajjis. He has spoken in this fashion: "These Vajjis, powerful and glorious as they are, I shall annihilate them, I shall make them perish, I shall utterly destroy them."' And whatever the Blessed One should answer you, keep it well in mind and inform me; for Tathágatas [3] do not speak falsely."

3. "Very well, sire," said the Brahmin Vassakara in assent to Ajatashatru, king of Magadha. And he ordered a large number of magnificent carriages to be made ready, mounted one himself, and accompanied by the rest, drove out to Rajagaha towards Vultures' Peak. He went by carriage as far as the carriage could go, then dismounting; he approached the Blessed One on foot. After exchanging courteous greetings with the Blessed One, together with many pleasant words, he sat down at one side and addressed the Blessed One thus: "Venerable Gotama, Ajatashatru, the king of Magadha, pays homage at the feet of the Venerable Gotama and wishes him good health, strength, ease, vigor, and comfort. He desires to wage war against the Vajjis, and he has spoken in this fashion: 'These Vajjis, powerful and glorious as they are, I shall annihilate them, I shall make them perish, I shall utterly destroy them.'"

Conditions of a Nation's Welfare

4. At that time the Venerable Ánanda [4] was standing behind the Blessed One, fanning him, and the Blessed One addressed the Venerable Ánanda thus: "What have you heard, Ánanda: do the Vajjis have frequent gatherings, and are their meetings well attended?"

"I have heard, Lord, that this is so."

"So long, Ánanda, as this is the case, the growth of the Vajjis is to be expected, not their decline.

"What have you heard, Ánanda: do the Vajjis assemble and disperse peacefully and attend to their affairs in concord?"

"I have heard, Lord, that they do."

"So long, Ánanda, as this is the case, the growth of the Vajjis is to be expected, not their decline.

"What have you heard, Ánanda: do the Vajjis neither enact new decrees nor abolish existing ones, but proceed in accordance with their ancient constitutions?"

"I have heard, Lord, that they do."

"So long, Ánanda, as this is the case, the growth of the Vajjis is to be expected, not their decline.

"What have you heard, Ánanda: do the Vajjis show respect, honor, esteem, and veneration towards their elders and think it worthwhile to listen to them?"

"I have heard, Lord, that they do."

"So long, Ánanda, as this is the case, the growth of the Vajjis is to be expected, not their decline.

"What have you heard, Ánanda: do the Vajjis refrain from abducting women and maidens of good families and from detaining them?"

"I have heard, Lord, that they refrain from doing so."

"So long, Ánanda, as this is the case, the growth of the Vajjis is to be expected, not their decline.

"What have you heard, Ánanda: do the Vajjis show respect, honor, esteem, and veneration towards their shrines, both those within the city and those outside it, and do not deprive them of the due offerings as given and made to them formerly?"

"I have heard, Lord, that they do venerate their shrines, and that they do not deprive them of their offerings."

"So long, Ánanda, as this is the case, the growth of the Vajjis is to be expected, not their decline.

"What have you heard, Ánanda: do the Vajjis duly protect and guard the Arhats, so that those who have not come to the realm yet might do so, and those who have already come might live there in peace?"

"I have heard, Lord, that they do."

"So long, Ánanda, as this is the case, the growth of the Vajjis is to be expected, not their decline."

5. And the Blessed One addressed the Brahmin Vassakara in these words: "Once, Brahmin, I dwelt at Vesali, at the Sarandada shrine, and there it was that I taught the Vajjis these seven conditions leading to (a nation's) welfare. [5] So long, Brahmin, as these endure among the Vajjis, and the Vajjis are known for it, their growth is to be expected, not their decline."

Thereupon the Brahmin Vassakara spoke thus to the Blessed One: "If the Vajjis, Venerable Gotama, were endowed with only one or another of these conditions leading to welfare, their growth would have to be expected, not their decline. What then of all the seven? No harm, indeed, can be done to the Vajjis in battle by Magadha's king, Ajatashatru, except through treachery or discord. Well, then, Venerable Gotama, we will take our leave, for we have much to perform, much work to do."

"Do as now seems fit to you, Brahmin." And the Brahmin Vassakara, the chief minister of Magadha, approving of the Blessed One's words and delighted by them, rose from his seat and departed.

Welfare of the Bhikkhus

6. Then, soon after Vassakara's departure, the Blessed One addressed the Venerable Ánanda thus: "Go now, Ánanda, and assemble in the hall of audience as many Bhikkhus as live around Rajagaha."

"Very well, Lord." And the Venerable Ánanda did as he was requested and informed the Blessed One: "The community of Bhikkhus is assembled, Lord. Now let the Blessed One do as he wishes."

Thereupon the Blessed One rose from his seat, went up to the hall of audience, took his appointed seat there, and addressed the Bhikkhus thus: "Seven conditions leading to welfare I shall set forth, Bhikkhus. Listen and pay heed to what I shall say."

"So be it, Lord."

"The growth of the Bhikkhus is to be expected, not their decline, Bhikkhus, so long as they assemble frequently and in large numbers; meet and disperse peacefully and attend to the affairs of the Sangha in concord; so long as they appoint no new rules, and do not abolish the existing ones, but proceed in accordance with the code of training (Vinaya) laid down; so long as they show respect, honor, esteem, and veneration towards the elder Bhikkhus, those of long standing, long gone forth, the fathers and leaders of the Sangha, and think it worthwhile to listen to them; so long as they do not come under the power of the craving that leads to fresh becoming; so long as they cherish the forest depths for their dwellings; so long as they establish themselves in mindfulness, so that virtuous brethren of the Order who have not come yet might do so, and those already come might live in peace; so long, Bhikkhus, as these seven conditions leading to welfare endure among the Bhikkhus and the Bhikkhus are known for it, their growth is to be expected, not their decline.

7. "Seven further conditions leading to welfare I shall set forth, Bhikkhus. Listen and pay heed to what I shall say."

"So be it, Lord."

"The growth of the Bhikkhus is to be expected, not their decline, Bhikkhus, so long as they do not delight in, are not pleased with, and are not fond of activities, talk, sleep, and company; so long as they do not harbor, do not come under the spell of evil desires; have no bad friends, associates, or companions; and so long as they do not stop halfway on account of some trifling achievement. So long, Bhikkhus, as these seven conditions leading to welfare endure among the Bhikkhus and the Bhikkhus are known for it, their growth is to be expected, not their decline.

Seven Good Qualities [6]

8. "Seven further conditions leading to welfare I shall set forth, Bhikkhus. Listen and pay heed to what I shall say."

"So be it, Lord."

"The growth of the Bhikkhus is to be expected, not their decline, Bhikkhus, so long as they shall have faith, so long as they have moral shame and fear of misconduct, are proficient in learning, resolute, mindful, and wise. So long, Bhikkhus, as these seven conditions leading to welfare endure among the Bhikkhus, and the Bhikkhus are known for it, their growth is to be expected, not their decline.

Seven Factors of Enlightenment [7]

9. "Seven further conditions leading to welfare I shall set forth, Bhikkhus. Listen and pay heed to what I shall say."

"So be it, Lord."

"The growth of the Bhikkhus is to be expected, not their decline, Bhikkhus, so long as they cultivate the seven factors of enlightenment, that is: mindfulness, investigation into phenomena, energy, bliss, tranquility, concentration, and equanimity. So long, Bhikkhus, as these seven conditions leading to welfare endure among the Bhikkhus, and the Bhikkhus are known for it, their growth is to be expected, not their decline.

Seven Perceptions

10. "Seven further conditions leading to welfare I shall set forth, Bhikkhus. Listen and pay heed to what I shall say."

"So be it, Lord."

"The growth of the Bhikkhus is to be expected, not their decline, Bhikkhus, so long as they cultivate the perception of impermanence, of ego-less-ness, of (the body's) impurity, of (the body's) wretchedness, of relinquishment, of dispassion, and of cessation. So long, Bhikkhus, as these seven conditions leading to welfare endure among the Bhikkhus, and the Bhikkhus are known for it, their growth is to be expected, not their decline.

Six Conditions to be Remembered [8]

11. "Six further conditions leading to welfare I shall set forth, Bhikkhus. Listen and pay heed to what I shall say."

"So be it, Lord."

"The growth of the Bhikkhus is to be expected, not their decline, Bhikkhus, so long as they attend on each other with loving-kindness in deed, word, and thought, both openly and in private; so long as in respect of what they receive as due offerings, even the contents of their alms bowls, they do not make use of them without sharing them with virtuous members of the community; so long as, in company with their brethren, they train themselves, openly and in private, in the rules of conduct, which are complete and perfect, spotless and pure, liberating, praised by the wise, uninfluenced (by mundane concerns), and favorable to concentration of mind; and in company with their brethren, preserve, openly and in private, the insight that is noble and liberating, and leads one who acts upon it to the utter destruction of suffering. So long, Bhikkhus, as these six conditions leading to welfare endure among the Bhikkhus, and the Bhikkhus are known for it, their growth is to be expected, not their decline.

Counsel to the Bhikkhus

12. And the Blessed One, living at Rajagaha, at the hill called Vultures' Peak, often gave counsel to the Bhikkhus thus:

"Such and such is virtue; such and such is concentration; and such and such is wisdom. [9] Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints [10] of lust, becoming, and ignorance is the mind that is fully developed in wisdom."

13. When the Blessed One had stayed at Rajagaha as long as he pleased, he addressed the Venerable Ánanda thus: "Come, Ánanda, let us go to Ambalatthika."

"So be it, Lord."

And the Blessed One took up his abode at Ambalatthika, together with a large community of Bhikkhus.

14. At Ambalatthika the Blessed One came to stay in the king's rest house; and there, too, the Blessed One often gave counsel to the Bhikkhus thus:

"Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom."

15. When the Blessed One had stayed at Ambalatthika as long as he pleased, he addressed the Venerable Ánanda thus: "Come, Ánanda, let us go to Nalanda."

"So be it, Lord."

And the Blessed One took up his abode at Nalanda together with a large community of Bhikkhus, and came to stay in the mango grove of Pavarika.

Shariputra’s Lion's Roar [11]

16. Then the Venerable Shariputra went to the Blessed One, respectfully greeted him, sat down at one side, and spoke thus to him:

"This faith, Lord, I have in the Blessed One, that there has not been, there will not be, nor is there now, another recluse or Brahmin more exalted in Enlightenment than the Blessed One."

"Lofty indeed is this speech of yours, Shariputra, and lordly! A bold utterance, a veritable sounding of the lion's roar! But how is this, Shariputra? Those Arhats, Fully Enlightened Ones of the past -- do you have direct personal knowledge of all those Blessed Ones, as to their virtue, their meditation, [12] their wisdom, their abiding, and their emancipation?" [13]

"Not so, Lord."

"Then how is this, Shariputra? Those Arhats, Fully Enlightened Ones of the future -- do you have direct personal knowledge of all those Blessed Ones, as to their virtue, their meditation, their wisdom, their abiding, and their emancipation?"

"Not so, Lord."

"Then how is this, Shariputra? Of me, who am at present the Arhat, the Fully Enlightened One, do you have direct personal knowledge as to my virtue, my meditation, my wisdom, my abiding, and my emancipation?"

"Not so, Lord."

"Then it is clear, Shariputra, that you have no such direct personal knowledge of the Arhats, the Fully Enlightened Ones of the past, the future, and the present. How then dare you set forth a speech so lofty and lordly, an utterance so bold, a veritable sounding of the lion's roar, saying: 'This faith, Lord, I have in the Blessed One, that there has not been, there will not be, nor is there now another recluse or Brahmin more exalted in Enlightenment than the Blessed One'?"

17. "No such direct personal knowledge, indeed, is mine, Lord, of the Arhats, the Fully Enlightened Ones of the past, the future, and the present; and yet I have come to know the lawfulness of the Dhamma. Suppose, Lord, a king's frontier fortress was strongly fortified, with strong ramparts and turrets, and it had a single gate, and there was a gatekeeper, intelligent, experienced, and prudent, who would keep out the stranger but allow the friend to enter. As he patrols the path that leads all around the fortress, he does not perceive a hole or fissure in the ramparts even big enough to allow a cat to slip through. So he comes to the conclusion: 'Whatever grosser living things are to enter or leave this city, they will all have to do so just by this gate.’ In the same way, Lord, I have come to know the lawfulness of the Dhamma.

"For, Lord, all the Blessed Ones, Arhats, Fully Enlightened Ones of the past had abandoned the five hindrances, [14] the mental defilements that weaken wisdom; had well established their minds in the four foundations of mindfulness; [15] had duly cultivated the seven factors of enlightenment, and were fully enlightened in unsurpassed, supreme Enlightenment.

"And, Lord, all the Blessed Ones, Arhats, Fully Enlightened Ones of the future will abandon the five hindrances, the mental defilements that weaken wisdom; will well establish their minds in the four foundations of mindfulness; will duly cultivate the seven factors of enlightenment, and will be fully enlightened in unsurpassed, supreme Enlightenment.

"And the Blessed One too, Lord, being at present the Arhat, the Fully Enlightened One, has abandoned the five hindrances, the mental defilements that weaken wisdom; has well established his mind in the four foundations of mindfulness; has duly cultivated the seven factors of enlightenment, and is fully enlightened in unsurpassed, supreme Enlightenment."

18. And also in Nalanda, in the mango grove of Pavarika, the Blessed One often gave counsel to the Bhikkhus thus:

"Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom."

19. When the Blessed One had stayed at Nalanda as long as he pleased, he addressed the Venerable Ánanda thus:

"Come, Ánanda, let us go to Pataligama."

"So be it, Lord."

And the Blessed One took up his abode at Pataligama together with a large community of Bhikkhus.

20. Then the devotees of Pataligama came to know: "The Blessed One, they say, has arrived at Pataligama." And they approached the Blessed One, respectfully greeted him, sat down at one side, and addressed him thus: "May the Blessed One, Lord, kindly visit our council hall." And the Blessed One consented by his silence.

21. Knowing the Blessed One's consent, the devotees of Pataligama rose from their seats, respectfully saluted him, and keeping their right sides towards him, departed for the council hall. Then they prepared the council hall by covering the floor all over, arranging seats and water, and setting out an oil lamp. Having done this, they returned to the Blessed One, respectfully greeted him, and standing at one side, announced: "Lord, the council hall is ready, with the floor covered all over, seats and water prepared, and an oil lamp has been set out. Let the Blessed One come, Lord, at his convenience.

22. And the Blessed One got ready, and taking his bowl and robe, went to the council hall together with the company of Bhikkhus. After rinsing his feet, the Blessed One entered the council hall and took his seat close to the middle pillar, facing east. The community of Bhikkhus, after rinsing their feet, also entered the council hall and took seats near the western wall, facing east, so that the Blessed One was before them. And the devotees of Pataligama, after rinsing their feet and entering the council hall, sat down near the eastern wall, facing west, so that the Blessed One was in front of them.

The Fruits of an Immoral and a Moral Life

23. Thereupon the Blessed One addressed the devotees of Pataligama thus: "The immoral man, householders, by falling away from virtue, encounters five perils: great loss of wealth through heedlessness; an evil reputation; a timid and troubled demeanor in every society, be it that of nobles, Brahmins, householders, or ascetics; death in bewilderment; and, at the breaking up of the body after death, rebirth in a realm of misery, in an unhappy state, in the nether world, in hell.

24. "Five blessings, householders, accrue to the righteous man through his practice of virtue: great increase of wealth through his diligence; a favorable reputation; a confident deportment, without timidity, in every society, be it that of nobles, Brahmins, householders, or ascetics; a serene death; and, at the breaking up of the body after death, rebirth in a happy state, in a heavenly world."

25. And the Blessed One spent much of the night instructing the devotees of Pataligama in the Dhamma, rousing, edifying, and gladdening them, after which he dismissed them, saying: "The night is far advanced, householders. You may go at your convenience.

"So be it, Lord." And the devotees of Pataligama rose from their seats, respectfully saluted the Blessed One, and keeping their right sides towards him, departed. And the Blessed One, soon after their departure, retired into privacy.

26. At that time Sunidha and Vassakara, the chief ministers of Magadha, were building a fortress at Pataligama in defense against the Vajjis. And deities in large numbers, counted in thousands, had taken possession of sites at Pataligama. In the region where deities of great power prevailed, officials of great power were bent on constructing edifices; and where deities of medium power and lesser power prevailed, officials of medium and lesser power were bent on constructing edifices.

27. And the Blessed One saw with the heavenly eye, pure and transcending the faculty of men, the deities, counted in thousands, where they had taken possession of sites in Pataligama. And rising before the night was spent, towards dawn, the Blessed One addressed the Venerable Ánanda thus: "Who is it, Ánanda, that is erecting a city at Pataligama?"

"Sunidha and Vassakara, Lord, the chief ministers of Magadha, are building a fortress at Pataligama, in defense against the Vajjis."

28. "It is, Ánanda, as if Sunidha and Vassakara had taken counsel with the gods of the Thirty-three. For I beheld, Ánanda, with the heavenly eye, pure and transcending the faculty of men, a large number of deities, counted in thousands that have taken possession of sites at Pataligama. In the region where deities of great power prevail, officials of great power are bent on constructing edifices; and where deities of medium and lesser power prevail, officials of medium and lesser power are bent on constructing edifices. Truly, Ánanda, as far as the Aryan race extends and trade routes spread, this will be the foremost city Pataliputta, a trade-center. [16] But Pataliputta, Ánanda, will be assailed by three perils -- fire, water, and dissension."

29. Then Sunidha and Vassakara went to the Blessed One, and after courteous greeting to the Blessed One, and exchanging many pleasant words, they stood at one side and addressed him thus: "May the Venerable Gotama please accept our invitation for tomorrow's meal, together with the community of Bhikkhus." And the Blessed One consented by his silence.

30. Knowing the Blessed One's consent, Sunidha and Vassakara departed for their own abodes, where they had choice food, hard and soft, prepared. And when it was time, they announced to the Blessed One: "It is time, Venerable Gotama; the meal is ready."

Thereupon the Blessed One got ready in the forenoon, and taking bowl and robe, he went together with the community of Bhikkhus to the abode of Sunidha and Vassakara, where he took the seat prepared for him. And Sunidha and Vassakara themselves attended on the community of Bhikkhus headed by the Buddha, and served them with choice food, hard and soft. When the Blessed One had finished his meal and had removed his hand from the bowl, they took low seats and sat down at one side.

31. And the Blessed One thanked them with these stanzas:

"Wherever he may dwell, the prudent man
Ministers to the chaste and virtuous;
and having to these worthy ones made gifts,
He shares his merits with the local devas.

And so revered, they honor him in turn,
Are gracious to him even as a mother
Is towards her own, her only son;
And he who thus enjoys the devas' grace,
And is by them beloved, good fortune sees."

After this, the Blessed One rose from his seat and departed.

Crossing the Ganges

32. Then Sunidha and Vassakara followed behind the Blessed One, step by step, saying: "Through whichever gate the recluse Gotama will depart today, that we will name the Gotama-gate; and the ford by which he will cross the river Ganges shall be named the Gotama-ford." And so it came to pass, where the gate was concerned.

33. But when the Blessed One came to the river Ganges, it was full to the brim, so that crows could drink from it. And some people went in search of a boat or float, while others tied up a raft, because they desired to get across. But the Blessed One, as quickly as a strong man might stretch out his bent arm or draw in his outstretched arm, vanished from this side of the river Ganges, and came to stand on the yonder side.

34. And the Blessed One saw the people who desired to cross searching for a boat or float, while others were binding rafts. And then the Blessed One, seeing them thus, gave forth the solemn utterance:

"They who have bridged the ocean vast,
Leaving the lowlands far behind,
While others still their frail rafts bind,
Are saved by wisdom unsurpassed."

Part Two

The Journey to Vesali

The Four Noble Truths

1. Now the Blessed One spoke to the Venerable Ánanda, saying: "Come, Ánanda, let us go to Kotigama."

"So be it, Lord." And the Blessed One took up his abode at Kotigama together with a large community of Bhikkhus.

2. And the Blessed One addressed the Bhikkhus, saying: "Bhikkhus, it is through not realizing, through not penetrating the Four Noble Truths that this long course of birth and death has been passed through and undergone by me as well as by you. What are these four? They are the noble truth of suffering; the noble truth of the origin of suffering; the noble truth of the cessation of suffering; and the noble truth of the way to the cessation of suffering. But now, Bhikkhus, that these have been realized and penetrated, cut off is the craving for existence, destroyed is that which leads to renewed becoming, and there is no fresh becoming."

3. Thus it was said by the Blessed One. And the Happy One, the Master, further said:

"Through not seeing the Four Noble Truths,
Long was the weary path from birth to birth.
When these are known, removed is rebirth's cause,
the root of sorrow plucked; and then ends rebirth."

4. And also at Kotigama the Blessed One often gave counsel to the Bhikkhus thus: "Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom."

5. When the Blessed One had stayed at Kotigama as long as he pleased, he spoke to the Venerable Ánanda, saying: "Come, Ánanda, let us go to Nadika."

"So be it, Lord." And the Blessed One took up his abode in Nadika together with a large community of Bhikkhus, staying in the Brick House.

The Four Specific Attainments

6. Then the Venerable Ánanda approached the Blessed One and, after greeting him respectfully, sat down at one side. And he said to the Blessed One: "Here in Nadika, Lord, there have passed away the Bhikkhu Salha and the Bhikkhuní Nanda. Likewise there have passed away the layman Sudatta and the laywoman Sujata; likewise the layman Kakudha, Kalinga, Nikata, Katissabha, Tuttha, Santuttha, Bhadda, and Subhadda. What is their destiny, Lord? What is their future state?"

7. "The Bhikkhu Salha, Ánanda, through the destruction of the taints in this very lifetime has attained to the taint-free deliverance of mind and deliverance through wisdom, having directly known and realized it by himself. [17]

"The Bhikkhuní Nanda, Ánanda, through the destruction of the five lower fetters (that bind beings to the world of the senses), has arisen spontaneously (among the Suddhavasa deities) and will come to final cessation in that very place, not liable to return from that world.

"The layman Sudatta, Ánanda, through the destruction of the three fetters (self-belief, doubt, and faith in the efficacy of rituals and observances), and the lessening of lust, hatred, and delusion, has become a once-returner and is bound to make an end of suffering after having returned but once more to this world.

"The laywoman Sujata, Ánanda, through the destruction of the three fetters has become a stream-enterer, and is safe from falling into the states of misery, assured, and bound for Enlightenment.

"The layman Kakudha, Ánanda, through the destruction of the five lower fetters (that bind beings to the world of the senses), has arisen spontaneously (among the Suddhavasa deities), and will come to final cessation in that very place, not liable to return from that world.

"So it is with Kalinga, Nikata, Katissabha, Tuttha, Santuttha, Bhadda, and Subhadda, and with more than fifty laymen in Nadika. More than ninety laymen who have passed away in Nadika, Ánanda, through the destruction of the three fetters, and the lessening of lust, hatred, and delusion, have become once-Returners and are bound to make an end of suffering after having returned but once more to this world.

"More than five hundred laymen who have passed away in Nadika, Ánanda, through the complete destruction of the three fetters have become stream-enterers, and are safe from falling into the states of misery, assured, and bound for Enlightenment.

The Mirror of the Dhamma

8. "But truly, Ánanda, it is nothing strange that human beings should die. But if each time it happens you should come to the Tathágata and ask about them in this manner, indeed it would be troublesome to him. Therefore, Ánanda, I will give you the teaching called the Mirror of the Dhamma, possessing which the noble disciple, should he so desire, can declare of himself: 'There is no more rebirth for me in hell, nor as an animal or ghost, nor in any realm of woe. A stream-enterer am I, safe from falling into the states of misery, assured am I and bound for Enlightenment.'"

9. "And what, Ánanda, is that teaching called the Mirror of Dhamma, possessing which the noble disciple may thus declare of himself?

"In this case, Ánanda, the noble disciple possesses unwavering faith in the Buddha thus: 'The Blessed One is an Arhat, the Fully Enlightened One, perfect in knowledge and conduct, the Happy One, the knower of the world, the paramount trainer of beings, the teacher of gods and men, the Enlightened One, the Blessed One.'

"He possesses unwavering faith in the Dhamma thus: 'Well propounded by the Blessed One is the Dhamma, evident, timeless, [18] inviting investigation, leading to emancipation, to be comprehended by the wise, each for himself.'

"He possesses unwavering faith in the Blessed One's Order of Disciples thus: 'Well faring is the Blessed One's Order of Disciples, righteously, wisely, and dutifully: that is to say, the four pairs of men, the eight classes of persons. The Blessed One's Order of Disciples is worthy of honor, of hospitality, of offerings, of veneration -- the supreme field for meritorious deeds in the world.'

"And he possesses virtues that are dear to the Noble Ones, complete and perfect, spotless and pure, which are liberating, praised by the wise, uninfluenced (by worldly concerns), and favorable to concentration of mind.

10. "This, Ánanda, is the teaching called the Mirror of the Dhamma, whereby the noble disciple may thus know of himself: 'there is no more rebirth for me in hell, nor as an animal or ghost, nor in any realm of woe. A stream-enterer am I, safe from falling into the states of misery, assured am I and bound for Enlightenment.'"

11. And also in Nadika, in the Brick House, the Blessed One often gave counsel to the Bhikkhus thus: "Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom."

12. When the Blessed One had stayed in Nadika as long as he pleased, he spoke to the Venerable Ánanda, saying: "Come, Ánanda, let us go to Vesali."

"So be it, O Lord." And the Blessed One took up his abode in Vesali together with a large community of Bhikkhus, and stayed in Ambapali's grove.

Mindfulness and Clear Comprehension

13. Then the Blessed One addressed the Bhikkhus, saying: "Mindful should you dwell, Bhikkhus, clearly comprehending; thus I exhort you.

14. "And how, Bhikkhus, is a Bhikkhu mindful? When he dwells contemplating the body in the body, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world; and when he dwells contemplating feelings in feelings, the mind in the mind, and mental objects in mental objects, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world, then is he said to be mindful.

15. "And how, Bhikkhus, does a Bhikkhu have clear comprehension? When he remains fully aware of his coming and going, his looking forward and his looking away, his bending and stretching, his wearing of his robe and carrying of his bowl, his eating and drinking, masticating and savoring, his defecating and urinating, his walking, standing, sitting, lying down, going to sleep or keeping awake, his speaking or being silent, then is he said to have clear comprehension.

"Mindful should you dwell, Bhikkhus, clearly comprehending; thus I exhort you."

Ambapali and the Licchavis

16. Then Ambapali the courtesan came to know: "The Blessed One, they say, has arrived at Vesali and is now staying in my Mango Grove." And she ordered a large number of magnificent carriages to be made ready, mounted one of them herself, and accompanied by the rest, drove out from Vesali towards her park. She went by carriage as far as the carriage could go, then alighted; and approaching the Blessed One on foot, she respectfully greeted him and sat down at one side. And the Blessed One instructed Ambapali the courtesan in the Dhamma and roused, edified, and gladdened her.

17. Thereafter Ambapali the courtesan spoke to the Blessed One, saying: "May the Blessed One, O Lord, please accept my invitation for tomorrow's meal, together with the community of Bhikkhus." And by his silence the Blessed One consented.

Sure, then, of the Blessed One's consent, Ambapali the courtesan rose from her seat, respectfully saluted him, and keeping her right side towards him, took her departure.

18. Then the Licchavi of Vesali came to know: "The Blessed One, they say, has arrived at Vesali and is now staying in Ambapali's grove." And they ordered a large number of magnificent carriages to be made ready, each mounted one, and accompanied by the rest, drove out from Vesali. Now, of these Licchavis, some were in blue, with clothing and ornaments all of blue, while others were in yellow, red, and white.

19. And it so happened that Ambapali the courtesan drove up against the young Licchavis, axle-by-axle, wheel-by-wheel, and yoke by yoke. Thereupon the Licchavis exclaimed: "Why do you drive up against us in this fashion, Ambapali?"

"Thus it is, indeed, my princes, and not otherwise! For the Blessed One is invited by me for tomorrow's meal, together with the community of Bhikkhus!"

"Give up the meal, Ambapali, for a hundred thousand!"

But she replied: "Even if you were to give me Vesali, sirs, together with its tributary lands, I would not give up a meal of such importance."

Then the Licchavis snapped their fingers in annoyance: "See, friends! We are defeated by this mango lass! We are utterly outdone by this mango lass!" But they continued on their way to Ambapali's grove.

20. And the Blessed One beheld the Licchavis from afar, as they drove up. Then he spoke to the Bhikkhus, saying: "Those of you, Bhikkhus, who have not yet seen the Thirty-three gods, may behold the assembly of the Licchavis, and may gaze on them, for they are comparable to the assembly of the Thirty-three gods."

21. Then the Licchavis drove their carriages as far as the carriages could go, then alighted; and approaching the Blessed One on foot, they respectfully greeted him and sat down at one side. The Blessed One instructed the Licchavis in the Dhamma, and roused, edified, and gladdened them.

22. Thereafter the Licchavis spoke to the Blessed One, saying: "May the Blessed One, O Lord, please accept our invitation for tomorrow's meal, together with the community of Bhikkhus."

"The invitation for tomorrow's meal, Licchavis, has been accepted by me from Ambapali the courtesan."

Then the Licchavis snapped their fingers in annoyance: "See, friends! We are defeated by this mango lass! We are utterly outdone by this mango lass!" And then the Licchavis, approving of the Blessed One's words and delighted with them, rose from their seats, respectfully saluted him, and keeping their right sides towards him, took their departure.

23. Then, after the night had passed, Ambapali the courtesan had choice food, hard and soft, prepared in her park, and announced it to the Blessed One: "It is time, O Lord; the meal is ready." Thereupon the Blessed One got ready in the forenoon, and taking bowl and robe, he went together with the community of Bhikkhus to Ambapali's dwelling, and there he took the seat prepared for him. And Ambapali herself attended on the community of Bhikkhus headed by the Buddha, and served them with choice food, hard and soft.

24. And when the Blessed One had finished his meal and had removed his hand from his bowl, Ambapali the courtesan took a low seat, and placing herself at one side, spoke to the Blessed One, saying: "This park, O Lord, I offer to the community of Bhikkhus headed by the Buddha." And the Blessed One accepted the park. He then instructed Ambapali in the Dhamma, and having roused, edified, and gladdened her; he rose from his seat and departed.

25. And also at Vesali, in Ambapali's grove, the Blessed One often gave counsel to the Bhikkhus thus: "Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom."

26. When the Blessed One had stayed in Ambapali's grove as long as he pleased, he spoke to the Venerable Ánanda, saying: "Come, Ánanda, let us go to the village of Beluva."

"So be it, Lord." And the Blessed One took up his abode in the village of Beluva together with a large community of Bhikkhus.

The Blessed One's Deadly Sickness

27. At that time the Blessed One spoke to the Bhikkhus, saying: "Go now, Bhikkhus, and seek shelter anywhere in the neighborhood of Vesali where you are welcome, among acquaintances and friends, and there spend the rainy season. As for me, I shall spend the rainy season in this very place, in the village of Beluva."

"So be it, O Lord," the Bhikkhus said.

28. But when the Blessed One had entered upon the rainy season, there arose in him a severe illness, and sharp and deadly pains came upon him. And the Blessed One endured them mindfully, clearly comprehending and unperturbed.

29. Then it occurred to the Blessed One: "It would not be fitting if I came to my final passing away without addressing those who attended on me, without taking leave of the community of Bhikkhus. Then let me suppress this illness by strength of will, resolve to maintain the life process, and live on."

30. And the Blessed One suppressed the illness by strength of will, resolved to maintain the life process, and lived on. So it came about that the Blessed One's illness was allayed.

31. And the Blessed One recovered from that illness; and soon after his recovery he came out from his dwelling place and sat down in the shade of the building, on a seat prepared for him. Then the Venerable Ánanda approached the Blessed One, respectfully greeted him, and sitting down at one side, he spoke to the Blessed One, saying: "Fortunate it is for me, O Lord, to see the Blessed One at ease again! Fortunate it is for me, O Lord, to see the Blessed One recovered! For truly, Lord, when I saw the Blessed One's sickness it was as though my own body became weak as a creeper, every thing around became dim to me, and my senses failed me. Yet, Lord, I still had some little comfort in the thought that the Blessed One would not come to his final passing away until he had given some last instructions respecting the community of Bhikkhus."

32. Thus spoke the Venerable Ánanda, but the Blessed One answered him, saying: "What more does the community of Bhikkhus expect from me, Ánanda? I have set forth the Dhamma without making any distinction of esoteric and exoteric doctrine; there is nothing, Ánanda, with regard to the teachings that the Tathágata holds to the last with the closed fist of a teacher who keeps some things back. Whosoever may think that it is he who should lead the community of Bhikkhus, or that the community depends upon him, it is such a one that would have to give last instructions respecting them. But, Ánanda, the Tathágata has no such idea, as that it is he who should lead the community of Bhikkhus, or that the community depends upon him. So what instructions should he have to give respecting the community of Bhikkhus?

"Now I am frail, Ánanda, old, aged, far gone in years. This is my eightieth year, and my life is spent. Even as an old cart, Ánanda, is held together with much difficulty, so the body of the Tathágata is kept going only with supports. It is, Ánanda, only when the Tathágata, disregarding external objects, with the cessation of certain feelings, attains to and abides in the sign less concentration of mind, [19] that his body is more comfortable.

33. "Therefore, Ánanda, be islands unto yourselves, refuges unto yourselves, seeking no external refuge; with the Dhamma as your island, the Dhamma as your refuge, seeking no other refuge.

"And how, Ánanda, is a Bhikkhu an island unto himself, a refuge unto himself, seeking no external refuge; with the Dhamma as his island, the Dhamma as his refuge, seeking no other refuge?

34. "When he dwells contemplating the body in the body, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world; when he dwells contemplating feelings in feelings, the mind in the mind, and mental objects in mental objects, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world, then, truly, he is an island unto himself, a refuge unto himself, seeking no external refuge; having the Dhamma as his island, the Dhamma as his refuge, seeking no other refuge.

35. "Those Bhikkhus of mine, Ánanda, who now or after I am gone, abide as an island unto themselves, as a refuge unto themselves, seeking no other refuge; having the Dhamma as their island and refuge, seeking no other refuge: it is they who will become the highest, [20] if they have the desire to learn."

Part Three

Relinquishing the Will to Live

The Blessed One's Prompting

1. Then the Blessed One, getting ready in the forenoon, took bowl and robe and went into Vesali for alms. After the alms round and meal, on his return, he spoke to the Venerable Ánanda, saying: "Take up a mat, Ánanda, and let us spend the day at the Capala shrine."

"So be it, Lord." And the Venerable Ánanda took up a mat and followed behind the Blessed One, step by step.

2. And the Blessed One went to the Capala shrine and sat down on the seat prepared for him. And when the Venerable Ananda had seated himself at one side after he had respectfully saluted the Blessed One, the Lord said to him: "Pleasant, Ananda, is Vesali; pleasant are the shrines of Udena, Gotamaka, Sattambaka, Bahuputta, Sarandada, and Capala."

3. And the Blessed One said: "Whosoever, Ánanda, has developed, practiced, employed, strengthened, maintained, scrutinized, and brought to perfection the four constituents of psychic power could, if he so desired, remain throughout a world-period or until the end of it. [21] The Tathágata, Ánanda, has done so. Therefore the Tathágata could, if he so desired, remain throughout a world-period or until the end of it."

4. But the Venerable Ánanda was unable to grasp the plain suggestion, the significant prompting, given by the Blessed One. As though his mind was influenced by Mara, [22] he did not beseech the Blessed One: "May the Blessed One remain, O Lord!. May the Happy One remain, O Lord, throughout the world-period, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men!"

5. And when for a second and a third time the Blessed One repeated his words, the Venerable Ánanda remained silent.

6. Then the Blessed One said to the Venerable Ánanda: "Go now, Ánanda, and do as seems fit to you."

"Even so, O Lord." And the Venerable Ánanda, rising from his seat, respectfully saluted the Blessed One, and keeping his right side towards him, took his seat under a tree some distance away.

Mara's Appeal

7. And when the Venerable Ánanda had gone away, Mara, the Evil One, approached the Blessed One. And standing at one side he spoke to the Blessed One, saying: "Now, O Lord, let the Blessed One come to his final passing away; let the Happy One utterly pass away! The time has come for the Parinibbána of the Lord.

"For the Blessed One, O Lord, spoke these words to me: 'I shall not come to my final passing away, Evil One, until my Bhikkhus and Bhikkhunis, laymen and laywomen, have come to be true disciples -- wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding by the appropriate conduct, and having learned the Master's word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; until, when adverse opinions arise, they shall be able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma.' [23]

8. "And now, O Lord, Bhikkhus and Bhikkhunis, laymen and laywomen, have become the Blessed One's disciples in just this way. So, O Lord, let the Blessed One come to his final passing away! The time has come for the Parinibbána of the Lord.

"For the Blessed One, O Lord, spoke these words to me: 'I shall not come to my final passing away, Evil One, until this holy life taught by me has become successful, prosperous, far-renowned, popular, and widespread, until it is well proclaimed among gods and men.’ And this too has come to pass in just this way. So, O Lord, let the Blessed One come to his final passing away, let the Happy One utterly pass away! The time has come for the Parinibbána of the Lord."

The Blessed One Relinquishes His Will to Live

9. When this was said, the Blessed One spoke to Mara, the Evil One, saying: "Do not trouble yourself, Evil One. Before long the Parinibbána of the Tathágata will come about. Three months hence the Tathágata will utterly pass away."

10. And at the Capala shrine the Blessed One thus mindfully and clearly comprehending renounced his will to live on. And upon the Lord's renouncing his will to live on, there came a tremendous earthquake, dreadful and astonishing, and thunder rolled across the heavens. And the Blessed One beheld it with understanding, and made this solemn utterance:

"What causes life, unbounded or confined [24] --
His process of becoming [25] -- this the Sage
Renounces. With inward calm and joy he breaks,
As though a coat of mail, his own life's cause." [26]

11. Then it came to the mind of the Venerable Ánanda: "Marvelous it is indeed, and most wonderful! The earth shakes mightily, tremendously! Dreadful and astonishing it is, how the thunders roll across the heavens! What could be the reason, what the cause, that so mighty an earthquake should arise?"

Eight Causes of Earthquakes

12. And the Venerable Ánanda approached the Blessed One, and respectfully greeting him, sat down at one side. Then he spoke to the Blessed One, saying: "Marvelous it is indeed, and most wonderful! The earth shakes mightily, tremendously! Dreadful and astonishing it is how the thunders roll across the heavens! What could be the reason, what the cause, that so mighty an earthquake should arise?"

13. Then the Blessed One said: "There are eight reasons, Ánanda, eight causes for a mighty earthquake to arise. What are those eight?

14. "This great earth, Ánanda, is established upon liquid, the liquid upon the atmosphere, and the atmosphere upon space. And when, Ánanda, mighty atmospheric disturbances take place, the liquid is agitated. And with the agitation of the liquid, tremors of the earth arise. This is the first reason, the first cause for the arising of mighty earthquakes.

15. "Again, Ánanda, when an ascetic or holy man of great power, one who has gained mastery of his mind, or a deity who is mighty and potent, develops intense concentration on the delimited aspect of the earth element, and to a boundless degree on the liquid element, he, too, causes the earth to tremble, quiver, and shake. This is the second reason, the second cause for the arising of mighty earthquakes.

16-21. "Again, Ánanda, when the Bodhisattva departs from the Tushita realm and descends into his mother's womb, mindfully and clearly comprehending; and when the Bodhisattva comes out from his mother's womb, mindfully and clearly comprehending; and when the Tathágata becomes fully enlightened in unsurpassed, supreme Enlightenment; when the Tathágata sets rolling the excellent Wheel of the Dhamma; when the Tathágata renounces his will to live on; and when the Tathágata comes to pass away into the state of Nibbána in which no element of clinging remains -- then, too, Ánanda, this great earth trembles, quivers, and shakes.

"These, Ánanda, are the eight reasons, the eight causes for a great earthquake to arise. [27]

Eight Assemblies

22. "Now there are eight kinds of assemblies, Ánanda, that is to say, assemblies of nobles, Brahmins, householders, ascetics, of the Four Great Kings, of the Thirty-three gods, of Mara’s, and of Brahmas.

23. "And I recall, Ánanda, how I have attended each of these eight kinds of assemblies, amounting to hundreds. [28] And before seating myself and starting the conversation or the discussion, I made my appearance resemble theirs, my voice resemble theirs. And so I taught them the Dhamma, and roused, edified, and gladdened them. Yet while I was speaking to them thus, they did not know me, and they would enquire of one another, asking: 'who is he that speaks to us? Is it a man or a god?'

"Then having taught them the Dhamma, and roused, edified, and gladdened them, I would straightaway vanish. And when I had vanished, too, they did not know me, and they would enquire of one another, asking: 'who is he that has vanished? Is it a man or a god?'

"And such, Ánanda, are the eight kinds of assemblies.

Eight Fields of Mastery

24. "Now there are eight fields of mastery, [29] Ánanda. What are those eight?

25. "When one, perceiving forms subjectively, [30] sees small forms, beautiful or ugly, external to himself, [31] and mastering them, is aware that he perceives and knows them as they are -- this is the first field of mastery.

26. "When one, perceiving forms subjectively, sees large forms, beautiful or ugly, external to himself, and mastering them, is aware that he perceives and knows them as they are -- this is the second field of mastery.

27. "When one, not perceiving forms subjectively, [32] sees small forms, beautiful or ugly, external to himself, and mastering them, is aware that he perceives and knows them as they are -- this is the third field of mastery.

28. "When one, not perceiving forms subjectively, sees large forms, beautiful or ugly, external to himself, and mastering them, is aware that he perceives and knows them as they are -- this is the fourth field of mastery.

29. "When one, not perceiving forms subjectively, sees forms external to himself that are blue, blue in color, of a blue luster like the blossoms of flax, or like fine Benares muslin which, burnished on both sides, is blue, blue in color, of a blue luster -- when such a one sees forms external to himself that are blue, and mastering them, is aware that he perceives and knows them as they are -- this is the fifth field of mastery.

30. "When one, not perceiving forms subjectively, sees forms external to himself that are yellow, yellow in color, of a yellow luster like the Kanikara blossom, or like fine Benares muslin which, burnished on both sides, is yellow, yellow in color, of a yellow luster -- when such a one sees forms external to himself that are yellow, and mastering them, is aware that he perceives and knows them as they are -- this is the sixth field of mastery.

31. "When one, not perceiving forms subjectively, sees forms external to himself that are red, red in color, of a red luster like the Bandhujivaka blossom, or like fine Benares muslin which, burnished on both sides, is red, red in color, of a red luster -- when such a one sees forms external to himself that are red, and mastering them, is aware that he perceives and knows them as they are -- this is the seventh field of mastery.

32. "When one, not perceiving forms subjectively, sees forms external to himself that are white, white in color, of a white luster like the morning star, or like fine Benares muslin which, burnished on both sides, is white, white in color, of a white luster -- when such a one sees forms external to himself that are white, and mastering them, is aware that he perceives and knows them as they are -- this is the eighth field of mastery.

"These, Ánanda, are the eight fields of mastery.

Eight Liberations

33. "Now there are eight liberations, Ánanda. What are those eight? [33]

34. "Oneself having form, [34] one perceives forms; this is the first liberation.

35. "Being unaware of one's own form, one perceives forms external to oneself; this is the second liberation.

36. "Experiencing loveliness, one is intent upon it; [35] this is the third liberation.

37. "By utterly transcending the perceptions of matter, by the disappearance of the perceptions of sense-reaction, and by giving no attention to diversity-perceptions, one becomes aware of, attains to, and abides in the sphere of infinite space; this is the fourth liberation.

38. "By utterly transcending the sphere of infinite space, one becomes aware of, attains to, and abides in the sphere of infinite consciousness; this is the fifth liberation.

39. "By utterly transcending the sphere of infinite consciousness, one becomes aware of, attains to, and abides in the sphere of nothingness; this is the sixth liberation.

40. "By utterly transcending the sphere of nothingness, one attains to and abides in the sphere of neither-perception-nor-non-perception; this is the seventh liberation.

41. "By utterly transcending the sphere of neither-perception-nor-non-perception, one attains to and abides in the cessation of perception and sensation; this is the eighth liberation.

"These, Ánanda, are the eight liberations.

Mara's Former Temptation

42. "There was a time, Ánanda, when I dwelt at Uruvela, on the bank of the Nerañjara River, at the foot of the goatherds' banyan-tree, soon after my supreme Enlightenment. And Mara, the Evil One, approached me, saying: 'Now, O Lord, let the Blessed One come to his final passing away! Let the Happy One utterly pass away! The time has come for the Parinibbána of the Lord.'

43. "Then, Ánanda, I answered Mara, the Evil One, saying: 'I shall not come to my final passing away, Evil One, until my Bhikkhus and Bhikkhunis, laymen and laywomen, have come to be true disciples -- wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding by appropriate conduct and, having learned the Master's word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; until, when adverse opinions arise, they shall be able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma.

44. "'I shall not come to my final passing away, Evil One, until this holy life taught by me has become successful, prosperous, far-renowned, popular, and widespread, until it is well proclaimed among gods and men.'

45. "And again today, Ánanda, at the Capala shrine, Mara, the Evil One, approached me, saying: 'Now, O Lord, Bhikkhus and Bhikkhunis, laymen and laywomen, have come to be true disciples of the Blessed One -- wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding in the appropriate conduct, and having learned the Master's word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; and when adverse opinions arise, they are now able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma.

"'And now, O Lord, this holy life taught by the Blessed One has become successful, prosperous, far-renowned, popular and widespread, and it is well proclaimed among gods and men. Therefore, O Lord, let the Blessed One come to his final passing away! Let the Happy One utterly pass away! The time has come for the Parinibbána of the Lord.'

46. "And then, Ánanda, I answered Mara, the Evil One, saying: 'do not trouble yourself, Evil One. Before long the Parinibbána of the Tathágata will come about. Three months hence the Tathágata will utterly pass away.'

47. "And in this way, Ánanda, today at the Capala shrine the Tathágata has renounced his will to live on."

Ánanda's Appeal

48. At these words the Venerable Ánanda spoke to the Blessed One, saying: "May the Blessed One remain, O Lord! May the Happy One remain, O Lord, throughout the world-period, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men!"

49. And the Blessed One answered, saying: "Enough, Ánanda. Do not entreat the Tathágata, for the time is past, Ánanda, for such an entreaty."

50-51. But for a second and a third time, the Venerable Ánanda said to the Blessed One: "May the Blessed One remain, O Lord! May the Happy One remain, O Lord, throughout the world-period, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men!"

52. Then the Blessed One said: "Do you have faith, Ánanda, in the Enlightenment of the Tathágata?" And the Venerable Ánanda replied: "Yes, O Lord, I do."

"Then how, Ánanda, can you persist against the Tathágata even up to the third time?"

53. Then the Venerable Ánanda said: "This, O Lord, I have heard and learned from the Blessed One himself when the Blessed One said to me: 'Whosoever, Ánanda, has developed, practiced, employed, strengthened, maintained, scrutinized, and brought to perfection the four constituents of psychic power could, if he so desired, remain throughout a world-period or until the end of it. The Tathágata, Ánanda, has done so. Therefore the Tathágata could, if he so desired, remain throughout a world-period or until the end of it.'"

54. "And did you believe it, Ánanda?"

"Yes, O Lord, I did."

"Then, Ánanda, the fault is yours. Herein have you failed, inasmuch as you were unable to grasp the plain suggestion, the significant prompting given by the Tathágata, and you did not then entreat the Tathágata to remain. For if you had done so, Ánanda, twice the Tathágata might have declined, but the third time he would have consented. Therefore, Ánanda, the fault is yours; herein have you failed.

55. "At Rajagaha, Ánanda, when dwelling at Vultures' Peak, I spoke to you, saying: 'Pleasant, Ánanda, is Rajagaha; pleasant is Vultures' Peak. Whosoever, Ánanda, has developed ... Therefore the Tathágata could, if he so desired, remain throughout a world-period or until the end of it.'

56. "So also at the Banyan Grove, at Robbers' Cliff, at the Sattapanni Cave on the Vebhara Mountain, at the Black Rock of Isigili, at the Serpents' Pool in the Cool Forest, at the Tapoda Grove, at the Bamboo Grove in the Squirrels' Feeding-ground, at Jivaka's Mango Grove, and at Small Nook in the Deer Park I spoke to you in the same words, saying: 'Pleasant, Ánanda, is Rajagaha, pleasant are these places. Whosoever, Ánanda, has developed ... Therefore the Tathágata could, if he so desired, remain throughout a world-period or until the end of it.'

"But you, Ánanda, were unable to grasp the plain suggestion, the significant prompting given you by the Tathágata, and you did not entreat the Tathágata to remain. For if you had done so, Ánanda, twice the Tathágata might have declined, but the third time he would have consented. Therefore, Ánanda, the fault is yours; herein you have failed.

57. "So also at Vesali, Ánanda, at different times the Tathágata has spoken to you, saying: 'Pleasant, Ánanda, is Vesali; pleasant are the shrines of Udena, Gotamaka, Sattambaka, Bahuputta, Sarandada, and Capala. Whosoever, Ánanda, has developed ... Therefore the Tathágata could, if he so desired, remain throughout a world-period or until the end of it.'

"But you, Ánanda, were unable to grasp the plain suggestion, the significant prompting, given you by the Tathágata, and you did not entreat the Tathágata to remain. For if you had done so, Ánanda, twice the Tath&aa