Now the Blessed One robed himself early in the morning, and taking his bowl in the robe, went into Vesali for alms, and when he returned he sat down on the seat prepared for him, and after he had finished eating the rice he addressed the venerable Ananda, and said: ‘Take up the mat, Ananda; I will go to spend the day at the Apala Cetiya.’
‘So be it, Lord!’ said the venerable Ananda, in assent, to the Blessed One. And taking up the mat he followed step for step behind the Blessed One.
So the Blessed One proceeded to the Apāla Cetiya, and when he had come there he sat down on the mat spread out for him, and the venerable Ananda took his seat respectfully beside him. Then the Blessed One addressed the venerable Ananda, and said: ‘How delightful a spot, Ananda, is Vesali, and the Udena Cetiya, and the Gotamaka Cetiya, and the Sattambaka Cetiya, and the Bahuputta Cetiya, and the Sarandada Cetiya, and the Apāla Cetiya.
‘So be it, Lord!’ said the venerable Ananda, in assent, to the Blessed One. And taking up the mat he followed step for step behind the Blessed One.
So the Blessed One proceeded to the Apāla Cetiya, and when he had come there he sat down on the mat spread out for him, and the venerable Ananda took his seat respectfully beside him. Then the Blessed One addressed the venerable Ananda, and said: ‘How delightful a spot, Ananda, is Vesali, and the Udena Cetiya, and the Gotamaka Cetiya, and the Sattambaka Cetiya, and the Bahuputta Cetiya, and the Sarandada Cetiya, and the Apāla Cetiya.
‘Ananda! whosoever has thought out, developed, practised, accumulated, and ascended to the very heights of the four paths to Iddhi, and so mastered them as to be able to use them as a means of (mental) advancement, and as a basis for edification, he, should he desire it, could remain in the same birth for a kalpa, or for that portion of the kalpa which had yet to run. Now the Tathagata has thought them out, and thoroughly practised and developed them [in all respects as just more fully described], and he could, therefore, should he desire it, live on yet for a kalpa, or for that portion of the kalpa which has yet to run.’
But even though a suggestion so evident and a hint so clear were thus given by the Blessed One, the venerable Ananda was incapable of comprehending them; and he besought not the Blessed One, saying, ‘Vouchsafe, Lord, to remain during the kalpa! Live on through the kalpa, O Blessed One! for the good and the happiness of the great multitudes, out of pity for the world, for the good and the gain and the weal of gods and men!’ So far was his heart possessed by the Evil One!
A second and a third time did the Blessed One [say the same thing, and a second and a third time was Ananda’s heart thus hardened].
Now the Blessed One addressed the venerable Ananda, and said: ‘You may leave me, Ananda, awhile, and do whatever seemeth to thee fit.’
A second and a third time did the Blessed One [say the same thing, and a second and a third time was Ananda’s heart thus hardened].
Now the Blessed One addressed the venerable Ananda, and said: ‘You may leave me, Ananda, awhile, and do whatever seemeth to thee fit.’
Now not long after the venerable Ananda had been gone, Mara, the Evil One, approached the Blessed One, and stood beside him. And so standing there, he addressed the Blessed One in these words:
‘Pass away now, Lord, from existence; let the Blessed One now die. Now is the time for the Blessed One to pass away—even according to the word which the Blessed One spoke when he said: “I shall not die, O Evil One! until the brethren and sisters of the order, and until the lay-disciples of either sex shall have become true hearers, wise and well-trained, ready and learned, versed in the Scriptures, fulfilling all the greater and the lesser duties, correct in life, walking according to the precepts—until they, having thus themselves learned the doctrine, shall be able to tell others of it, preach it, make it known, establish it, open it, minutely explain it and make it clear—until they, when others start vain doctrine, shall be able by the truth to vanquish and refute it, and so to spread the wonder-working truth abroad!”’
‘Pass away now, Lord, from existence; let the Blessed One now die. Now is the time for the Blessed One to pass away—even according to the word which the Blessed One spoke when he said: “I shall not die, O Evil One! until the brethren and sisters of the order, and until the lay-disciples of either sex shall have become true hearers, wise and well-trained, ready and learned, versed in the Scriptures, fulfilling all the greater and the lesser duties, correct in life, walking according to the precepts—until they, having thus themselves learned the doctrine, shall be able to tell others of it, preach it, make it known, establish it, open it, minutely explain it and make it clear—until they, when others start vain doctrine, shall be able by the truth to vanquish and refute it, and so to spread the wonder-working truth abroad!”’
‘And now, Lord, the brethren and sisters of the order and the lay-disciples of either sex have become [all this], are able to do [all this]. Pass away now therefore, Lord, from existence; let the Blessed One now die! The time has come for the Blessed One to pass away—even according to the word which he spake when he said: “I shall not die, O Evil One! until this pure religion of mine shall have become successful, prosperous, widespread, and popular in all its full extent—until, in a word, it shall have been well proclaimed to men.” And now, Lord, this pure religion of thine has become [all this]. Pass away now therefore, Lord, from existence.’
existence; let the Blessed One now die! The time has come for the Blessed One to pass away!'
existence; let the Blessed One now die! The time has come for the Blessed One to pass away!'
And when he had thus spoken, the Blessed One addressed Mara, the Evil One, and said: 'O Evil One! make thyself happy, the final extinction of the Tathagata shall take place before long. At the end of three months from this time the Tathagata will die!'
Thus the Blessed One while at the Apala Cetiya deliberately and consciously rejected the rest of his allotted sum of life. And on his so rejecting it there arose a mighty earthquake, awful and terrible, and the thunders of heaven burst forth. And when the Blessed One beheld this, he broke out at that time into this hymn of exultation:
'His sum of life the sage renounced.
The cause of life immeasurable or small;
With inward joy and calm, he broke,
Like coat of mail, his life's own cause!'
Thus the Blessed One while at the Apala Cetiya deliberately and consciously rejected the rest of his allotted sum of life. And on his so rejecting it there arose a mighty earthquake, awful and terrible, and the thunders of heaven burst forth. And when the Blessed One beheld this, he broke out at that time into this hymn of exultation:
'His sum of life the sage renounced.
The cause of life immeasurable or small;
With inward joy and calm, he broke,
Like coat of mail, his life's own cause!'
Now the following thought occurred to the venerable Ananda: 'Wonderful indeed and marvellous is it that this mighty earthquake should arise, awful and terrible, and that the thunders of heaven should burst forth! What may be the proximate, what the remote cause of the appearance of this earthquake?'
Then the venerable Ananda went up to the place where the Blessed One was, and did obeisance to the Blessed One, and seated himself respectfully at one side, and said: 'Wonderful indeed and marvellous is it that this mighty earthquake should arise, awful and terrible, and that the thunders of heaven should burst forth! What may be the proximate, what the remote cause of the appearance of this earthquake?'
Then the venerable Ananda went up to the place where the Blessed One was, and did obeisance to the Blessed One, and seated himself respectfully at one side, and said: 'Wonderful indeed and marvellous is it that this mighty earthquake should arise, awful and terrible, and that the thunders of heaven should burst forth! What may be the proximate, what the remote cause of the appearance of this earthquake?'
'Eight are the proximate, eight the remote causes, Ananda, for the appearance of a mighty earthquake. What are the eight? This great earth, Ananda, is established on water, the water on wind, and the wind rests upon space. And at such a time, Ananda, as the mighty winds blow, the waters are shaken by the mighty winds as they blow, and by the moving water the earth is shaken. These are the first causes, proximate and remote, of the appearance of a mighty earthquake.
'Again, Ananda, a Samana or a Brahman of great (intellectual) power, and who has the feelings of his heart well under his control; or a god or fairy (devata) of great might and power,—when such a
'Again, Ananda, a Samana or a Brahman of great (intellectual) power, and who has the feelings of his heart well under his control; or a god or fairy (devata) of great might and power,—when such a
‘Again, Ananda, when a Bodhisatta consciously and deliberately leaves his temporary form in the heaven of delight and descends into his mother’s womb, then is this earth made to quake and tremble and is shaken violently. These are the third causes, proximate or remote, of the appearance of a mighty earthquake.
‘Again, Ananda, when a Bodhisatta deliberately and consciously quits his mother’s womb, then the earth quakes and trembles and is shaken violently. This is the fourth cause, proximate and remote, of the appearance of a mighty earthquake.
‘Again, Ananda, when a Tathagata arrives at the supreme and perfect enlightenment, then this earth quakes and trembles and is shaken violently. This is the fifth cause, proximate and remote, of the appearance of a mighty earthquake.
‘Again, Ananda, when a Bodhisatta deliberately and consciously quits his mother’s womb, then the earth quakes and trembles and is shaken violently. This is the fourth cause, proximate and remote, of the appearance of a mighty earthquake.
‘Again, Ananda, when a Tathagata arrives at the supreme and perfect enlightenment, then this earth quakes and trembles and is shaken violently. This is the fifth cause, proximate and remote, of the appearance of a mighty earthquake.
‘Again, Ananda, when a Tathagata founds the sublime kingdom of righteousness, then this earth quakes and trembles and is shaken violently. This is the sixth cause, proximate and remote, of the appearance of a mighty earthquake.
‘Again, Ananda, when a Tathagata consciously and deliberately rejects the remainder of his life, then this earth quakes and trembles and is shaken violently. This is the seventh cause, proximate and remote, of the appearance of a mighty earthquake.
‘Again, Ananda, when a Tathagata passes entirely away with that utter passing away in which nothing whatever is left behind, then this earth quakes and trembles and is shaken violently. This is the eighth cause, proximate and remote, of the appearance of a mighty earthquake.
‘Again, Ananda, when a Tathagata consciously and deliberately rejects the remainder of his life, then this earth quakes and trembles and is shaken violently. This is the seventh cause, proximate and remote, of the appearance of a mighty earthquake.
‘Again, Ananda, when a Tathagata passes entirely away with that utter passing away in which nothing whatever is left behind, then this earth quakes and trembles and is shaken violently. This is the eighth cause, proximate and remote, of the appearance of a mighty earthquake.
“Now of eight kinds, Ananda, are these assemblies. Which are the eight? Assemblies of nobles, Brahmanas, householders, and Samanas, and the angel hosts of the Guardian Angels, the Great Thirty-Three, Mara, and Brahma.
“Now I call to mind, Ananda, how when I used to enter into an assembly of many hundred nobles, before I had seated myself there or talked to them or started a conversation with them, I used to become in colour like unto their colour, and in voice like unto their voice. Then with religious discourse I used to instruct, incite, and quicken them, and fill them with gladness. But they knew me not when I spoke, and would say, ‘Who may this be who thus speaks? a man or a god?’ Then having instructed, incited, quickened, and gladdened them with religious discourse, I would vanish away. But they knew me not even when I vanished away; and would say, ‘Who may this be who has thus vanished away? a man or a god?’”
“Now I call to mind, Ananda, how when I used to enter into an assembly of many hundred nobles, before I had seated myself there or talked to them or started a conversation with them, I used to become in colour like unto their colour, and in voice like unto their voice. Then with religious discourse I used to instruct, incite, and quicken them, and fill them with gladness. But they knew me not when I spoke, and would say, ‘Who may this be who thus speaks? a man or a god?’ Then having instructed, incited, quickened, and gladdened them with religious discourse, I would vanish away. But they knew me not even when I vanished away; and would say, ‘Who may this be who has thus vanished away? a man or a god?’”
[And in the same words the Blessed One spake of how he had been used to enter into assemblies of each of the other of the eight kinds, and of how he had not been made known to them either in speaking or in vanishing away.] “Now these, Ananda, are the eight assemblies.”
“Now these, Ananda, are the eight positions of mastery [over the delusion arising from the apparent permanence of external things]. What are the eight?
“When a man having subjectively the idea of form sees externally forms which are finite, and pleasant or unpleasant to the sight, and having mastered them, is conscious that he knows and sees—this is the first position of mastery.
“When a man having subjectively the idea of form sees externally forms which are boundless, and pleasant or unpleasant to the sight, and having mastered them, is conscious that he knows and sees—this is the second position of mastery.
“Now these, Ananda, are the eight positions of mastery [over the delusion arising from the apparent permanence of external things]. What are the eight?
“When a man having subjectively the idea of form sees externally forms which are finite, and pleasant or unpleasant to the sight, and having mastered them, is conscious that he knows and sees—this is the first position of mastery.
“When a man having subjectively the idea of form sees externally forms which are boundless, and pleasant or unpleasant to the sight, and having mastered them, is conscious that he knows and sees—this is the second position of mastery.
“When a man without the subjective idea of form sees externally forms which are finite, and pleasant or unpleasant to the sight, and having mastered them, is conscious that he knows and sees—this is the third position of mastery.”
“When a man without the subjective idea of form sees externally forms which are boundless, and pleasant or unpleasant to the sight, and having mastered them, is conscious that he knows and sees—this is the fourth position of mastery.
“When a man without the subjective idea of form sees externally forms that are blue in colour, blue in appearance, and reflecting blue—just, for instance, as the Umma flower is blue in colour, blue in appearance, and reflecting blue; or, again, as that fine muslin of Benares which, on whichever side you look at it, is blue in colour, blue in appearance, and reflecting blue—when a man without the subjective idea of form sees externally forms which, just in that way, are blue, blue in colour, blue in appearance, and reflecting blue, and having mastered them, is conscious that he knows and sees—that is the fifth position of mastery.”
“When a man without the subjective idea of form sees externally forms which are boundless, and pleasant or unpleasant to the sight, and having mastered them, is conscious that he knows and sees—this is the fourth position of mastery.
“When a man without the subjective idea of form sees externally forms that are blue in colour, blue in appearance, and reflecting blue—just, for instance, as the Umma flower is blue in colour, blue in appearance, and reflecting blue; or, again, as that fine muslin of Benares which, on whichever side you look at it, is blue in colour, blue in appearance, and reflecting blue—when a man without the subjective idea of form sees externally forms which, just in that way, are blue, blue in colour, blue in appearance, and reflecting blue, and having mastered them, is conscious that he knows and sees—that is the fifth position of mastery.”
30–32. [The sixth, seventh, and eighth positions of mastery are explained in words identical with those used to explain the fifth; save that yellow, red, and white are respectively substituted throughout for blue; and the Kawikara flower, the Bandhu-jivaka flower, and the morning star are respectively substituted for the Umma flower, as the first of the two objects given as examples.]
“Now these stages of deliverance, Ananda [from the hindrance to thought arising from the sensations and ideas due to external forms], are eight in number. Which are the eight?
“A man possessed with the idea of form sees forms—this is the first stage of deliverance.
“Without the subjective idea of form, he sees forms externally—this is the second stage of deliverance.
“Now these stages of deliverance, Ananda [from the hindrance to thought arising from the sensations and ideas due to external forms], are eight in number. Which are the eight?
“A man possessed with the idea of form sees forms—this is the first stage of deliverance.
“Without the subjective idea of form, he sees forms externally—this is the second stage of deliverance.
“With the thought ‘It is well,’ he becomes intent (upon what he sees)—this is the third stage of deliverance.”
By passing quite beyond all idea of form, by putting an end to all idea of resistance, by paying no attention to the idea of distinction, he, thinking “It is all infinite space,” reaches (mentally) and remains in the state of mind in which the idea of the infinity of space is the only idea that is present—this is the fourth stage of deliverance.
By passing quite beyond all idea of space being the infinite basis, he, thinking “It is all infinite reason,” reaches (mentally) and remains in the state of mind to which the infinity of reason is alone present—this is the fifth stage of deliverance.
By passing quite beyond all idea of form, by putting an end to all idea of resistance, by paying no attention to the idea of distinction, he, thinking “It is all infinite space,” reaches (mentally) and remains in the state of mind in which the idea of the infinity of space is the only idea that is present—this is the fourth stage of deliverance.
By passing quite beyond all idea of space being the infinite basis, he, thinking “It is all infinite reason,” reaches (mentally) and remains in the state of mind to which the infinity of reason is alone present—this is the fifth stage of deliverance.
By passing quite beyond the mere consciousness of the infinity of reason, he, thinking “Nothing at all exists,” reaches (mentally) and remains in the state of mind to which nothing at all is specially present—this is the sixth stage of deliverance.
By passing quite beyond all idea of nothingness he reaches (mentally) and remains in the state of mind to which neither ideas nor the absence of ideas are specially present—this is the seventh stage of deliverance.
By passing quite beyond the state of “neither ideas nor the absence of ideas” he reaches (mentally) and remains in the state of mind in which both sensations and ideas have ceased to be—this is the eighth stage of deliverance.
Now these, Ananda, are the eight stages of deliverance.
By passing quite beyond all idea of nothingness he reaches (mentally) and remains in the state of mind to which neither ideas nor the absence of ideas are specially present—this is the seventh stage of deliverance.
By passing quite beyond the state of “neither ideas nor the absence of ideas” he reaches (mentally) and remains in the state of mind in which both sensations and ideas have ceased to be—this is the eighth stage of deliverance.
Now these, Ananda, are the eight stages of deliverance.
On one occasion, Ananda, I was resting under the shepherd’s Nigrodha tree on the bank of the river Nerañjara immediately after having reached the great enlightenment. Then Mara, the Evil One, came, Ananda, to the place where I was, and standing beside me he addressed me in the words: “Pass away now, Lord, from existence! Let the Blessed One now die! Now is the time for the Blessed One to pass away!”
And when he had thus spoken, Ananda, I addressed Mara, the Evil One, and said: “I shall not die, O Evil One! until not only the brethren and sisters of the order, but also the lay-disciples of either sex shall have become true hearers, wise and well-trained, ready and learned, versed in the Scriptures, fulfilling all the greater and the lesser duties, correct in life, walking according to the precepts—until they, having thus themselves learned the doctrine, shall be able to tell others of it, preach it, make it known, establish it, open it, minutely explain it and make it clear—until they, when others start vain doctrine, shall be able by the truth to vanquish and refute it, and so to spread the wonder-working truth abroad!
And when he had thus spoken, Ananda, I addressed Mara, the Evil One, and said: “I shall not die, O Evil One! until not only the brethren and sisters of the order, but also the lay-disciples of either sex shall have become true hearers, wise and well-trained, ready and learned, versed in the Scriptures, fulfilling all the greater and the lesser duties, correct in life, walking according to the precepts—until they, having thus themselves learned the doctrine, shall be able to tell others of it, preach it, make it known, establish it, open it, minutely explain it and make it clear—until they, when others start vain doctrine, shall be able by the truth to vanquish and refute it, and so to spread the wonder-working truth abroad!
I shall not die until this pure religion of mine shall have become successful, prosperous, wide-spread, and popular in all its full extent—until, in a word, it shall have been well proclaimed among men!”
And now again to-day, Ananda, at the Capala Cetiya, Mara, the Evil One, came to the place where I was, and standing beside me addressed me [in the same words].
And when he had thus spoken, Ananda, I answered him and said: “Make thyself happy, the final extinction of the Tathagata shall take place
before long. At the end of three months from this time the Tathagata will die!”
‘Thus, Ananda, the Tathagata has now to-day at the Capala Cetiya consciously and deliberately rejected the rest of his allotted term of life.’
And now again to-day, Ananda, at the Capala Cetiya, Mara, the Evil One, came to the place where I was, and standing beside me addressed me [in the same words].
And when he had thus spoken, Ananda, I answered him and said: “Make thyself happy, the final extinction of the Tathagata shall take place
before long. At the end of three months from this time the Tathagata will die!”
‘Thus, Ananda, the Tathagata has now to-day at the Capala Cetiya consciously and deliberately rejected the rest of his allotted term of life.’
And when he had thus spoken the venerable Ananda addressed the Blessed One, and said: ‘Vouchsafe, Lord, to remain during the kalpa! Live on through the kalpa, O Blessed One! for the good and the happiness of the great multitudes, out of pity for the world, for the good and the gain and the weal of gods and men!’
‘Enough now, Ananda, beseech not the Tathagata!’ was the reply. ‘The time for making such request is past.’
And again, the second time, the venerable Ananda besought the Blessed One [in the same words. And he received from the Blessed One the same reply].
And again, the third time, the venerable Ananda besought the Blessed One [in the same words].
‘Hast thou faith, Ananda, in the wisdom of the Tathagata?’
‘Enough now, Ananda, beseech not the Tathagata!’ was the reply. ‘The time for making such request is past.’
And again, the second time, the venerable Ananda besought the Blessed One [in the same words. And he received from the Blessed One the same reply].
And again, the third time, the venerable Ananda besought the Blessed One [in the same words].
‘Hast thou faith, Ananda, in the wisdom of the Tathagata?’
‘Even so, Lord!’
‘Now why, then, Ananda, dost thou trouble the Tathagata even until the third time?’
‘From his own mouth have I heard from the Blessed One, from his own mouth have I received this saying: “Whosoever has thought out, Ananda, and developed, practised, accumulated, and ascended to the very heights of the four paths to saintship, and so mastered them as to be able to use them as a means of (mental) advancement, and as a basis for edification—he, should he desire it, could remain in the same birth for a kalpa, or for that portion of a kalpa which has yet to run.” Now the Tathagata has thought out and thoroughly practised them [in all respects as just now fully described], and might, should he desire it, remain alive for a kalpa, or for that portion of a kalpa which has yet to run.’
‘Now why, then, Ananda, dost thou trouble the Tathagata even until the third time?’
‘From his own mouth have I heard from the Blessed One, from his own mouth have I received this saying: “Whosoever has thought out, Ananda, and developed, practised, accumulated, and ascended to the very heights of the four paths to saintship, and so mastered them as to be able to use them as a means of (mental) advancement, and as a basis for edification—he, should he desire it, could remain in the same birth for a kalpa, or for that portion of a kalpa which has yet to run.” Now the Tathagata has thought out and thoroughly practised them [in all respects as just now fully described], and might, should he desire it, remain alive for a kalpa, or for that portion of a kalpa which has yet to run.’
‘Hast thou faith, Ananda?’
‘Even so, Lord!’
‘Then, O Ananda, thine is the fault, thine is the offence—in that when a suggestion so evident and a hint so clear were thus given thee by the Tathagata, thou wast yet incapable of comprehending them, and thou besoughtest not the Tathagata, saying, “Vouchsafe, Lord, to remain during the kalpa. Live on, O Blessed One! through the kalpa for the good and the happiness of the great multitudes, out of pity for the world, for the good and the gain and the weal of gods and men.” If thou shouldst then have so besought the Tathagata, the Tathagata might have rejected the appeal even to the second time, but the third time he would have granted it. Thine, therefore, O Ananda, is the fault, thine is the offence!’
‘Even so, Lord!’
‘Then, O Ananda, thine is the fault, thine is the offence—in that when a suggestion so evident and a hint so clear were thus given thee by the Tathagata, thou wast yet incapable of comprehending them, and thou besoughtest not the Tathagata, saying, “Vouchsafe, Lord, to remain during the kalpa. Live on, O Blessed One! through the kalpa for the good and the happiness of the great multitudes, out of pity for the world, for the good and the gain and the weal of gods and men.” If thou shouldst then have so besought the Tathagata, the Tathagata might have rejected the appeal even to the second time, but the third time he would have granted it. Thine, therefore, O Ananda, is the fault, thine is the offence!’
‘On one occasion, Ananda, I was dwelling at Rajagaha, on the hill called the Vulture’s Peak. Now there, Ananda, I spoke to thee, and said: “How pleasant a spot, Ananda, is Rajagaha; how pleasant is this Vulture’s Peak. Whosoever has thought out, Ananda, and developed, practised, accumulated, and ascended to the very heights of the four paths to saintship, and so mastered them as to be able to use them as a means of (mental) advancement, and as a basis for edification—he, should he
desire it, could remain in the same birth for a kalpa, or for that portion of a kalpa which has yet to run. But even when a suggestion so evident and a hint so clear were thus given thee by the Tathagata, thou wast yet incapable of comprehending them, and thou besoughtest not the Tathagata, saying, “Vouchsafe, Lord, to remain during the kalpa. Live on, O Blessed One! through the kalpa for the good and the happiness of the great multitudes, out of pity for the world, for the good and the gain and the weal of gods and men.” If thou shouldst then have so besought the Tathagata, the Tathagata might have rejected the appeal even to the second time, but the third time he would have granted it. Thine, therefore, O Ananda, is the fault, thine is the offence!
“On one occasion, Ananda, I was dwelling at that same Rajagaha in the Banyan Grove—on one occasion at that same Rajagaha at the Robbers’ Cliff—on one occasion at that same Rajagaha in the Sattapanni cave on the slope of Mount Vebhara—on one occasion at that same Rajagaha at the Black Rock on the slope of Mount Isigili—on one occasion at that same Rajagaha in the Sitavana Grove in the mountain cave Sappasondika—on one occasion at that same Rajagaha in the Tapoda Grove—on one occasion at that same Rajagaha in the Bambu Grove in the Squirrels’ Feeding Ground—on one occasion at that same Rajagaha in Jivaka’s Mango Grove—on one occasion at that same Rajagaha in the Deer Forest at Maddakucchi.
“Now there too, Ananda, I spoke to thee, and said: ‘How pleasant, Ananda, is Rajagaha; how pleasant the Vulture’s Peak; how pleasant the Banyan tree of Gotama; how pleasant the Robbers’ Cliff; how pleasant the Sattapanni cave on the slope of Mount Vebhara; how pleasant the Black Rock on the slope of Mount Isigili; how pleasant the mountain cave Sappasondika in the Sitavana Grove; how pleasant the Tapoda Grove; how pleasant the Squirrels’ Feeding Ground in the Bambu Grove; how pleasant Jivaka’s Mango Grove; how pleasant the Deer Forest at Maddakucchi!
“Whosoever, Ananda, has thought out and developed, practised, accumulated, and ascended to the very heights of the four paths to saintship, and so mastered them as to be able to use them as a means of (mental) advancement and as a basis for edification—he, should he desire it, could remain in the same birth for a kalpa, or for that portion of a kalpa which has yet to run.” Now the Tathagata has thought out and thoroughly practised them [in all respects as just now fully described], and might, should he desire it, remain alive for a kalpa, or for that portion of a kalpa which has yet to run.
“On one occasion, Ananda, I was residing here at Vesali at the Udena Cetiya. And there too, Ananda, I spoke to thee, and said: ‘How pleasant, Ananda, is Vesali; how pleasant the Udena Cetiya. Whosoever, Ananda, has thought out and developed, practised, accumulated, and ascended to the very heights of the four paths to saintship, and so mastered them as to be able to use them as a means of (mental) advancement and as a basis for edification—he, should he desire it, could remain in the same birth for a kalpa, or for that portion of a kalpa which has yet to run.’ Now the Tathagata has thought out and thoroughly practised
‘On one occasion, Ananda, I was dwelling here at Vesali at the Gotamaka Cetiya—on one occasion here at Vesali at the Sattamba Cetiya—on one occasion here at Vesali at the Bahuputta Cetiya—on one occasion here at Vesali at the Sarandada Cetiya [and on each occasion I spoke to thee, Ananda, in the same words].
‘On one occasion, Ananda, I was dwelling here at Vesali at the Gotamaka Cetiya—on one occasion here at Vesali at the Sattamba Cetiya—on one occasion here at Vesali at the Bahuputta Cetiya—on one occasion here at Vesali at the Sarandada Cetiya [and on each occasion I spoke to thee, Ananda, in the same words].
‘And now to-day, Ananda, at the Capala Cetiya, I spoke to thee, and said: “How pleasant, Ananda, is Vesali; how pleasant the Udena Cetiya; how pleasant the Gotamaka Cetiya; how pleasant the Sattamba Cetiya; how pleasant the Bahuputta Cetiya; how pleasant the Sarandada Cetiya. Whosoever, Ananda, has thought out and developed, practised, accumulated, and ascended to the very heights of the four paths to saintship, and so mastered them as to be able to use them as a means of (mental) advancement, and as a basis for edification—he, should he desire it, could remain in the same birth for a kalpa, or for that portion of a kalpa which has yet to run. Now the Tathagata has thought and thoroughly practised them [in all respects as just now fully described], and might, should he desire it, remain alive for a kalpa, or for that portion of a kalpa which has yet to run.”
‘But now, Ananda, have I not formerly declared to you that it is in the very nature of all things, near and dear unto us, that we must divide ourselves from them, leave them, sever ourselves from them? How then, Ananda, can this be possible—whereas anything whatever born, brought into being, and organised, contains within itself the inherent necessity of dissolution—how then can this be possible that such a being should not be dissolved? No such condition can exist! And this mortal being, Ananda, has been relinquished, cast away, renounced, rejected, and abandoned by the Tathagata. The remaining sum of life has been surrendered by him. Verily, the word has gone forth from the Tathagata, saying, “The final extinction of the Tathagata shall take place before long. At the end of three months from this time the Tathagata will die!” That the Tathagata for the sake of living should repent him again of that saying—this can no wise be.’
‘Come, Ananda, let us go to the Kutagara Hall, to the Mahavana.’
‘Even so, Lord!’ said the venerable Ananda, in assent, to the Blessed One.
Then the Blessed One proceeded, with Ananda
with him, to the Mahavana to the Kutagara Hall: and when he had arrived there he addressed the venerable Ananda, and said:
“Go now, Ananda, and assemble in the Service Hall such of the brethren as reside in the neighbourhood of Vesali.”
“Even so, Lord,” said the venerable Ananda, in assent, to the Blessed One. And when he had assembled in the Service Hall such of the brethren as resided in the neighbourhood of Vesali, he went to the Blessed One and saluted him and stood beside him. And standing beside him, he addressed the Blessed One, and said:
‘Even so, Lord!’ said the venerable Ananda, in assent, to the Blessed One.
Then the Blessed One proceeded, with Ananda
with him, to the Mahavana to the Kutagara Hall: and when he had arrived there he addressed the venerable Ananda, and said:
“Go now, Ananda, and assemble in the Service Hall such of the brethren as reside in the neighbourhood of Vesali.”
“Even so, Lord,” said the venerable Ananda, in assent, to the Blessed One. And when he had assembled in the Service Hall such of the brethren as resided in the neighbourhood of Vesali, he went to the Blessed One and saluted him and stood beside him. And standing beside him, he addressed the Blessed One, and said:
“Lord! the assembly of the brethren has met together. Let the Blessed One do even as seemeth to him fit.”
Then the Blessed One proceeded to the Service Hall, and sat down there on the mat spread out for him. And when he was seated the Blessed One addressed the brethren, and said:
“Therefore, O brethren—ye to whom the truths I have perceived have been made known by me—having thoroughly made yourselves masters of them, practise them, meditate upon them, and spread them abroad; in order that pure religion may last long and be perpetuated, in order that it may continue to be for the good and happiness of the great multitudes, out of pity for the world, to the good and the gain and the weal of gods and men!
Then the Blessed One proceeded to the Service Hall, and sat down there on the mat spread out for him. And when he was seated the Blessed One addressed the brethren, and said:
“Therefore, O brethren—ye to whom the truths I have perceived have been made known by me—having thoroughly made yourselves masters of them, practise them, meditate upon them, and spread them abroad; in order that pure religion may last long and be perpetuated, in order that it may continue to be for the good and happiness of the great multitudes, out of pity for the world, to the good and the gain and the weal of gods and men!
“Which then, O brethren, are the truths which, when I had perceived, I made known to you, which, when you have mastered it behoves you to practise, meditate upon, and spread abroad, in order that pure religion may last long and be perpetuated, in order that it may continue to be for the good and the happiness of the great multitudes, out of pity for the world, to the good and the gain and the weal of gods and men?”
They are these:
The four earnest meditations.
The fourfold great struggle against sin.
The four roads to saintship.
The five moral powers.
The five organs of spiritual sense.
The seven kinds of wisdom, and
The noble eightfold path.
These, O brethren, are the truths which, when I had perceived, I made known to you, which, when you have mastered it behoves you to practise, meditate upon, and spread abroad, in order that pure religion may last long and be perpetuated, in order that it may continue to be for the good and the happiness of the great multitudes, out of pity for the world, to the good and the gain and the weal of gods and men!
They are these:
The four earnest meditations.
The fourfold great struggle against sin.
The four roads to saintship.
The five moral powers.
The five organs of spiritual sense.
The seven kinds of wisdom, and
The noble eightfold path.
These, O brethren, are the truths which, when I had perceived, I made known to you, which, when you have mastered it behoves you to practise, meditate upon, and spread abroad, in order that pure religion may last long and be perpetuated, in order that it may continue to be for the good and the happiness of the great multitudes, out of pity for the world, to the good and the gain and the weal of gods and men!
And the Blessed One exhorted the brethren, and said:
“Behold now, O brethren, I exhort you, saying, ‘All component things must grow old. Work out your salvation with diligence. The final extinction of the Tathagata will take place before long. At the end of three months from this time the Tathagata will die!’”
“My age is now full ripe, my life draws to its close:
I leave you, I depart, relying on myself alone!
Be earnest then, O brethren! holy, full of thought!
Be steadfast in resolve! Keep watch o’er your own hearts!
Who wearies not, but holds fast to this truth and law,
Shall cross this sea of life, shall make an end of grief.
“Behold now, O brethren, I exhort you, saying, ‘All component things must grow old. Work out your salvation with diligence. The final extinction of the Tathagata will take place before long. At the end of three months from this time the Tathagata will die!’”
“My age is now full ripe, my life draws to its close:
I leave you, I depart, relying on myself alone!
Be earnest then, O brethren! holy, full of thought!
Be steadfast in resolve! Keep watch o’er your own hearts!
Who wearies not, but holds fast to this truth and law,
Shall cross this sea of life, shall make an end of grief.
The following are the details of the aggregate technical terms used in the above summary, but it will be understood that the English equivalents used give rather a general than an exact representation of the ideas expressed by the Pali ones. To attempt more would demand a treatise rather than a note, and it has given me peculiar pleasure to learn, as these sheets are passing through the press, that my friend Dr. Morris intends to devote a book to the treatment of these seven ‘Jewels of the Law,’ as the Culla Vagga calls them (IX, i, 4), which form, when united, the bright diadem of Nirwana.
The four Earnest Meditations (cattaro Satipatthana) are—
Meditation on the body.
Meditation on the sensations.
The four Earnest Meditations (cattaro Satipatthana) are—
Meditation on the body.
Meditation on the sensations.
Meditation on the ideas.
Meditation on reason and character.
The fourfold Great Struggle against sin is divided into cattaro Samappadhana, which are—
The struggle to prevent sinfulness arising.
The struggle to put away sinful states which have arisen.
The struggle to produce goodness not previously existing.
The struggle to increase goodness when it does exist.
The four Roads to Saintship are four means by which Iddhi is to be acquired. They are the cattaro Iddhipada:
The will to acquire it united to earnest meditation and the struggle against sin.
The necessary exertion united to earnest meditation and the struggle against sin.
The necessary preparation of the heart united to earnest meditation and the struggle against sin.
Investigation united to earnest meditation and the struggle against sin.
Meditation on reason and character.
The fourfold Great Struggle against sin is divided into cattaro Samappadhana, which are—
The struggle to prevent sinfulness arising.
The struggle to put away sinful states which have arisen.
The struggle to produce goodness not previously existing.
The struggle to increase goodness when it does exist.
The four Roads to Saintship are four means by which Iddhi is to be acquired. They are the cattaro Iddhipada:
The will to acquire it united to earnest meditation and the struggle against sin.
The necessary exertion united to earnest meditation and the struggle against sin.
The necessary preparation of the heart united to earnest meditation and the struggle against sin.
Investigation united to earnest meditation and the struggle against sin.