Now the Blessed One addressed the venerable Ananda, and said: “Come, Ananda, let us go on to the Sala Grove of the Mallas, the Upavattana of Kusinara, on the further side of the river Hiranyavati.”
“Even so, Lord!” said the venerable Ananda, in assent, to the Blessed One.
And the Blessed One proceeded with a great company of the brethren to the Sala Grove of the Mallas, the Upavattana of Kusinara, on the further side of the river Hiranyavati: and when he had come there he addressed the venerable Ananda, and said:
“Spread over for me, I pray you, Ananda, the couch with its head to the north, between the twin Sala trees. I am weary, Ananda, and would lie down.”
“Even so, Lord!” said the venerable Ananda, in assent, to the Blessed One.
And the Blessed One proceeded with a great company of the brethren to the Sala Grove of the Mallas, the Upavattana of Kusinara, on the further side of the river Hiranyavati: and when he had come there he addressed the venerable Ananda, and said:
“Spread over for me, I pray you, Ananda, the couch with its head to the north, between the twin Sala trees. I am weary, Ananda, and would lie down.”
“Even so, Lord!” said the venerable Ananda, in assent, to the Blessed One. And he spread a
The Blessed One covered over the couch with its head to the north, between the twin Sala trees. And the Blessed One laid himself down on his right side, with one leg resting on the other; and he was mindful and self-possessed.
Now at that time the twin Sala trees were all one mass of bloom with flowers out of season; and all over the body of the Tathagata these dropped and sprinkled and scattered themselves, out of reverence for the successor of the Buddhas of old. And heavenly Mandarava flowers, too, and heavenly sandal-wood powder came falling from the sky, and all over the body of the Tathagata they descended and sprinkled and scattered themselves, out of reverence for the successor of the Buddhas of old. And heavenly music was sounded in the sky, out of reverence for the successor of the Buddhas of old. And heavenly songs came wafted from the skies, out of reverence for the successor of the Buddhas of old!
The Blessed One covered over the couch with its head to the north, between the twin Sala trees. And the Blessed One laid himself down on his right side, with one leg resting on the other; and he was mindful and self-possessed.
Now at that time the twin Sala trees were all one mass of bloom with flowers out of season; and all over the body of the Tathagata these dropped and sprinkled and scattered themselves, out of reverence for the successor of the Buddhas of old. And heavenly Mandarava flowers, too, and heavenly sandal-wood powder came falling from the sky, and all over the body of the Tathagata they descended and sprinkled and scattered themselves, out of reverence for the successor of the Buddhas of old. And heavenly music was sounded in the sky, out of reverence for the successor of the Buddhas of old. And heavenly songs came wafted from the skies, out of reverence for the successor of the Buddhas of old!
Then the Blessed One addressed the venerable Ananda, and said: ‘The twin Sala trees are all one mass of bloom with flowers out of season; all over the body of the Tathagata these drop and sprinkle and scatter themselves, out of reverence for the successor of the Buddhas of old. And heavenly Mandarava flowers, too, and heavenly sandal-wood powder come falling from the sky, and all over the body of the Tathagata they descend and sprinkle and scatter themselves, out of reverence for the successor of the Buddhas of old. And heavenly music sounds in the sky, out of reverence for the successor of the Buddhas of old. And heavenly songs come wafted from the skies, out of reverence for the successor of the Buddhas of old!’
‘Now it is not thus, Ananda, that the Tathagata is rightly honoured, reverenced, venerated, held sacred or revered. But the brother or the sister, the devout man or the devout woman, who continually fulfils all the greater and the lesser duties, who is correct in life, walking according to the precepts—it is he who rightly honours, reverences, venerates, holds sacred, and reveres the Tathagata with the worthiest homage. Therefore, O Ananda, be ye constant in the fulfilment of the greater and of the lesser duties, and be ye correct in life, walking according to the precepts; and thus, Ananda, should it be taught.’
Now at that time the venerable Upavāṇa was standing in front of the Blessed One, fanning him. And the Blessed One was not pleased with Upavāṇa, and he said to him: ‘Stand aside, O brother, stand not in front of me!’
Now at that time the venerable Upavāṇa was standing in front of the Blessed One, fanning him. And the Blessed One was not pleased with Upavāṇa, and he said to him: ‘Stand aside, O brother, stand not in front of me!’
Then this thought sprung up in the mind of the venerable Ānanda: ‘The venerable Upavāṇa has long been in close personal attendance and service on the Blessed One. And now, at the last moment, the Blessed One is not pleased with Upavāṇa, and has said to him, “Stand aside, O brother, stand not in front of me!” What may be the cause and what the reason that the Blessed One is not pleased with Upavāṇa, and speaks thus with him?’
And the venerable Ānanda said to the Blessed One: ‘The venerable Upavāṇa has long been in close personal attendance and service on the Blessed One. And now, at the last moment, the Blessed One is not pleased with Upavāṇa, and has said to him, “Stand aside, O brother, stand not in front of me!” What may be the cause and what the reason that the Blessed One is not pleased with Upavāṇa, and speaks thus with him?’
And the venerable Ānanda said to the Blessed One: ‘The venerable Upavāṇa has long been in close personal attendance and service on the Blessed One. And now, at the last moment, the Blessed One is not pleased with Upavāṇa, and has said to him, “Stand aside, O brother, stand not in front of me!” What may be the cause and what the reason that the Blessed One is not pleased with Upavāṇa, and speaks thus with him?’
‘In great numbers, Ānanda, are the gods of the ten world-systems assembled together to behold the Tathāgata. For twelve leagues, Ānanda, around the Sāla Grove of the Mallas, the Upavattana of Kusinārā, there is no spot in size even as the pricking of the point of the tip of a hair which is not pervaded by powerful spirits. And the spirits, Ānanda, are murmuring, and say, “From afar have we come to behold the Tathāgata. Few and far between are the Tathāgatas, the Arahat Buddhas who appear in the world: and now to-day, in the last watch of the night, the death of a Tathāgata will take place; and this eminent brother stands in front of the Tathāgata, concealing him, and in his last hour we are prevented from beholding the Tathāgata”; thus, Ānanda, do the spirits murmur.’
‘But of what kind of spirits is the Blessed One thinking?’
‘There are spirits, Ānanda, in the sky, but of worldly mind, who dishevel their hair and weep, who stretch forth their arms and weep, who fall prostrate on the ground, and roll to and fro in anguish at the thought: “Too soon will the Blessed One die! Too soon will the Happy One pass away! Full soon will the Light of the world vanish away!”’
‘There are spirits, too, Ananda, on the earth, and of worldly mind, who tear their hair and weep, who stretch forth their arms and weep, who fall prostrate on the ground, and roll to and fro in anguish at the thought: “Too soon will the Blessed One die! Too soon will the Happy One pass away! Full soon will the Eye of the world disappear from sight!”
‘There are spirits, Ānanda, in the sky, but of worldly mind, who dishevel their hair and weep, who stretch forth their arms and weep, who fall prostrate on the ground, and roll to and fro in anguish at the thought: “Too soon will the Blessed One die! Too soon will the Happy One pass away! Full soon will the Light of the world vanish away!”’
‘There are spirits, too, Ananda, on the earth, and of worldly mind, who tear their hair and weep, who stretch forth their arms and weep, who fall prostrate on the ground, and roll to and fro in anguish at the thought: “Too soon will the Blessed One die! Too soon will the Happy One pass away! Full soon will the Eye of the world disappear from sight!”
‘But the spirits who are free from passion bear it, calm and self-possessed, mindful of the saying which begins, “Impermanent indeed are all component things. How then is it possible [whereas anything whatever, when born, brought into being, and organised, contains within itself the inherent necessity of dissolution—how then is it possible that such a being should not be dissolved? No such condition can exist!”]
‘In times past, Lord, the brethren, when they had spent the rainy season in different districts, used to come to see the Tathagata, and we used to receive those very reverend brethren to audience, and to wait upon the Blessed One. But, Lord, after the end of the Blessed One, we shall not be able to receive those very reverend brethren to audience, and to wait upon the Blessed One.’
‘In times past, Lord, the brethren, when they had spent the rainy season in different districts, used to come to see the Tathagata, and we used to receive those very reverend brethren to audience, and to wait upon the Blessed One. But, Lord, after the end of the Blessed One, we shall not be able to receive those very reverend brethren to audience, and to wait upon the Blessed One.’
‘There are these four places, Ananda, which the believing man should visit with feelings of reverence and awe. Which are the four?
‘The place, Ananda, at which the believing man can say, “Here the Tathagata was born!” is a spot to be visited with feelings of reverence and awe.
‘The place, Ananda, at which the believing man can say, “Here the Tathagata attained to the supreme and perfect insight!” is a spot to be visited with feelings of reverence and awe.
‘The place, Ananda, at which the believing man can say, “Here was the kingdom of righteousness set on foot by the Tathagata!” is a spot to be visited with feelings of reverence and awe.
‘The place, Ananda, at which the believing man can say, “Here the Tathagata passed finally away in that utter passing away which leaves nothing whatever to remain behind!” is a spot to be visited with feelings of reverence and awe.
‘The place, Ananda, at which the believing man can say, “Here the Tathagata was born!” is a spot to be visited with feelings of reverence and awe.
‘The place, Ananda, at which the believing man can say, “Here the Tathagata attained to the supreme and perfect insight!” is a spot to be visited with feelings of reverence and awe.
‘The place, Ananda, at which the believing man can say, “Here was the kingdom of righteousness set on foot by the Tathagata!” is a spot to be visited with feelings of reverence and awe.
‘The place, Ananda, at which the believing man can say, “Here the Tathagata passed finally away in that utter passing away which leaves nothing whatever to remain behind!” is a spot to be visited with feelings of reverence and awe.
'And there will come, Ananda, to such spots, believers, brethren and sisters of the order, or devout men and devout women, and will say, “Here was the Tathagata born!” or, “Here did the Tathagata attain to the supreme and perfect insight!” or, “Here was the kingdom of righteousness set on foot by the Tathagata!” or, “Here the Tathagata passed away in that utter passing away which leaves nothing whatever to remain behind!”
'And they, Ananda, who shall die while they, with believing heart, are journeying on such pilgrimage, shall be reborn after death, when the body shall dissolve, in the happy realms of heaven.'
'How are we to conduct ourselves, Lord, with regard to womankind?'
'Don't see them, Ananda.'
'But if we should see them, what are we to do?'
'And they, Ananda, who shall die while they, with believing heart, are journeying on such pilgrimage, shall be reborn after death, when the body shall dissolve, in the happy realms of heaven.'
'How are we to conduct ourselves, Lord, with regard to womankind?'
'Don't see them, Ananda.'
'But if we should see them, what are we to do?'
'Abstain from speech, Ananda.'
'But if they should speak to us, Lord, what are we to do?'
'Keep wide awake, Ananda.'
'What are we to do, Lord, with the remains of the Tathagata?'
'Hinder not yourselves, Ananda, by honouring the remains of the Tathagata. Be zealous, I beseech you, Ananda, in your own behalf! Devote yourselves to your own good! Be earnest, be zealous, be intent on your own good! There are wise men, Ananda, among the nobles, among the Brahmans, among the heads of houses, who are firm believers in the Tathagata; and they will do due honour to the remains of the Tathagata.'
'What should be done, Lord, with the remains of the Tathagata?'
'As men treat the remains of a king of kings, so, Ananda, should they treat the remains of a Tathagata.'
'But if they should speak to us, Lord, what are we to do?'
'Keep wide awake, Ananda.'
'What are we to do, Lord, with the remains of the Tathagata?'
'Hinder not yourselves, Ananda, by honouring the remains of the Tathagata. Be zealous, I beseech you, Ananda, in your own behalf! Devote yourselves to your own good! Be earnest, be zealous, be intent on your own good! There are wise men, Ananda, among the nobles, among the Brahmans, among the heads of houses, who are firm believers in the Tathagata; and they will do due honour to the remains of the Tathagata.'
'What should be done, Lord, with the remains of the Tathagata?'
'As men treat the remains of a king of kings, so, Ananda, should they treat the remains of a Tathagata.'
'And how, Lord, do they treat the remains of a king of kings?'
'They wrap the body of a king of kings, Ananda, in a new cloth. When that is done they wrap it in carded cotton wool. When that is done they wrap it in a new cloth,—and so on till they have wrapped the body in five hundred successive layers of both kinds. Then they place the body in an oil vessel of iron, and cover that close up with another
They then build a funeral pile of all kinds of perfumes, and burn the body of the king of kings. And then at the four cross roads they erect a dagaba to the king of kings. This, Ananda, is the way in which they treat the remains of a king of kings.
'They wrap the body of a king of kings, Ananda, in a new cloth. When that is done they wrap it in carded cotton wool. When that is done they wrap it in a new cloth,—and so on till they have wrapped the body in five hundred successive layers of both kinds. Then they place the body in an oil vessel of iron, and cover that close up with another
They then build a funeral pile of all kinds of perfumes, and burn the body of the king of kings. And then at the four cross roads they erect a dagaba to the king of kings. This, Ananda, is the way in which they treat the remains of a king of kings.
‘And as they treat the remains of a king of kings, so, Ananda, should they treat the remains of the Tathagata. At the four cross roads a dagaba should be erected to the Tathagata. And whosoever shall there place garlands or perfumes or paint, or make salutation there, or become in its presence calm in heart—that shall long be to them for a profit and a joy.’
‘These men, Ananda, worthy of a dagaba are four in number. Which are the four?
‘A Tathagata, or Arahat-Buddha, is worthy of a dagaba. A Pacceka-Buddha is worthy of a dagaba. A true hearer of the Tathagata is worthy of a dagaba. A king of kings is worthy of a dagaba.
‘And on account of what circumstance, Ananda, is a Tathagata, an Arahat-Buddha, worthy of a dagaba?
‘These men, Ananda, worthy of a dagaba are four in number. Which are the four?
‘A Tathagata, or Arahat-Buddha, is worthy of a dagaba. A Pacceka-Buddha is worthy of a dagaba. A true hearer of the Tathagata is worthy of a dagaba. A king of kings is worthy of a dagaba.
‘And on account of what circumstance, Ananda, is a Tathagata, an Arahat-Buddha, worthy of a dagaba?
‘At the thought, Ananda, “This is the dagaba of that Blessed One, of that Arahat-Buddha,” the hearts of many shall be made calm and happy; and since they there had calmed and satisfied their hearts they will be reborn after death, when the body has dissolved, in the happy realms of heaven. It is on account of this circumstance, Ananda, that a Tathagata, an Arahat-Buddha, is worthy of a dagaba.’
‘And on account of what circumstance, Ananda, is a Pacceka-Buddha worthy of a dagaba?
At the thought, Ananda, “This is the dagaba of that Pacceka-Buddha,” the hearts of many shall be made calm and happy; and since they there had calmed and satisfied their hearts they will be reborn after death, when the body has dissolved, in the happy realms of heaven. It is on account of this circumstance, Ananda, that a Pacceka-Buddha is worthy of a dagaba.
‘And on account of what circumstance, Ananda, is a Pacceka-Buddha worthy of a dagaba?
At the thought, Ananda, “This is the dagaba of that Pacceka-Buddha,” the hearts of many shall be made calm and happy; and since they there had calmed and satisfied their hearts they will be reborn after death, when the body has dissolved, in the happy realms of heaven. It is on account of this circumstance, Ananda, that a Pacceka-Buddha is worthy of a dagaba.
And on account of what circumstance, Ananda, is a true hearer of the Blessed One, the Arahat-Buddha, worthy of a dagaba?
At the thought, Ananda, “This is the dagaba of that true hearer of the Blessed Arahat-Buddha,” the hearts of many shall be made calm and happy; and since they there had calmed and satisfied their hearts they will be reborn after death, when the body has dissolved, in the happy realms of heaven. It is on account of this circumstance, Ananda, that a true hearer of the Blessed One, the Arahat-Buddha, is worthy of a dagaba.
And on account of what circumstance, Ananda, is a king of kings worthy of a dagaba?
At the thought, Ananda, “This is the dagaba of that righteous king who ruled in righteousness,” the hearts of many shall be made calm and happy; and since they there had calmed and satisfied their hearts they will be reborn after death, when the body has dissolved, in the happy realms of heaven. It is on account of this circumstance, Ananda, that a king of kings is worthy of a dagaba.
At the thought, Ananda, “This is the dagaba of that true hearer of the Blessed Arahat-Buddha,” the hearts of many shall be made calm and happy; and since they there had calmed and satisfied their hearts they will be reborn after death, when the body has dissolved, in the happy realms of heaven. It is on account of this circumstance, Ananda, that a true hearer of the Blessed One, the Arahat-Buddha, is worthy of a dagaba.
And on account of what circumstance, Ananda, is a king of kings worthy of a dagaba?
At the thought, Ananda, “This is the dagaba of that righteous king who ruled in righteousness,” the hearts of many shall be made calm and happy; and since they there had calmed and satisfied their hearts they will be reborn after death, when the body has dissolved, in the happy realms of heaven. It is on account of this circumstance, Ananda, that a king of kings is worthy of a dagaba.
These four, Ananda, are the persons worthy of a dagaba.
Now the venerable Ananda went into the Vihara, and stood leaning against the lintel of the door and weeping at the thought: “Alas! I remain still but a learner, one who has yet to work out his own perfection. And the Master is about to pass away from me—he who is so kind!”
Now the Blessed One called the brethren, and said: “Where, then, brethren, is Ananda?”
The venerable Ananda, Lord, has gone into the Vihara, and stands leaning against the lintel of the door, and weeping at the thought: “Alas! I remain still but a learner, one who has yet to work out his own perfection. And the Master is about to pass away from me—he who is so kind!”
Now the venerable Ananda went into the Vihara, and stood leaning against the lintel of the door and weeping at the thought: “Alas! I remain still but a learner, one who has yet to work out his own perfection. And the Master is about to pass away from me—he who is so kind!”
Now the Blessed One called the brethren, and said: “Where, then, brethren, is Ananda?”
The venerable Ananda, Lord, has gone into the Vihara, and stands leaning against the lintel of the door, and weeping at the thought: “Alas! I remain still but a learner, one who has yet to work out his own perfection. And the Master is about to pass away from me—he who is so kind!”
And the Blessed One called a certain brother, and said: “Go now, brother, and call Ananda in my name, and say, ‘Brother Ananda, the Master calls for thee.’”
“Even so, Lord!” said that brother, in assent, to the Blessed One. And he went up to the place where the Blessed One was; and when he had come there, he said to the venerable Ananda: “Brother Ananda, the Master calls for thee.”
“Even so, Lord!” said that brother, in assent, to the Blessed One. And he went up to the place where the Blessed One was; and when he had come there, he said to the venerable Ananda: “Brother Ananda, the Master calls for thee.”
Then the Blessed One said to the venerable Ananda, as he sat there by his side: ‘Enough, Ananda! Do not let yourself be troubled; do not weep! Have I not already, on former occasions, told you that it is in the very nature of all things most 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! For a long time, Ananda, have you been very near to me by acts of love, kind and good, that never varies, and is beyond all measure. For a long time, Ananda, have you been very near to me by words of love, kind and good, that never varies, and is beyond all measure. For a long time, Ananda, have you been very near to me by thoughts of love, kind and good, that never varies and is beyond all measure. You have done well, Ananda!
Be earnest in effort, and you too shall soon be free from the great evils—from sensuality, from individuality, from delusion, and from ignorance!’
Then the Blessed One addressed the brethren, and said: ‘Whosoever, brethren, have been Arahat-Buddhas through the long ages of the past, there were servitors just as devoted to those Blessed Ones as Ananda has been to me. And whosoever, brethren, shall be Arahat-Buddhas in the long ages of the future, there shall be servitors just as devoted to those Blessed Ones as Ananda has been to me.
‘He is a wise man, brethren,—is Ananda.
He knows when it is the right time for him to come and visit the Tathagata, and when it is the right time for the brethren and sisters of the order, for devout men and devout women, for a king, or for a king's ministers, for other teachers or their disciples, to come and visit the Tathagata.
Then the Blessed One addressed the brethren, and said: ‘Whosoever, brethren, have been Arahat-Buddhas through the long ages of the past, there were servitors just as devoted to those Blessed Ones as Ananda has been to me. And whosoever, brethren, shall be Arahat-Buddhas in the long ages of the future, there shall be servitors just as devoted to those Blessed Ones as Ananda has been to me.
‘He is a wise man, brethren,—is Ananda.
He knows when it is the right time for him to come and visit the Tathagata, and when it is the right time for the brethren and sisters of the order, for devout men and devout women, for a king, or for a king's ministers, for other teachers or their disciples, to come and visit the Tathagata.
‘Brethren, there are these four wonderful and marvellous qualities in Ananda. Which are the four?
‘If, brethren, a number of the brethren of the order should come to visit Ananda, they are filled with joy on beholding him; and if Ananda should then preach the truth to them, they are filled with joy at the discourse; while the company of brethren is ill at ease, brethren, when Ananda is silent.
‘If, brethren, a number of the sisters of the order, or of devout men, or of devout women, should come to visit Ananda, they are filled with joy on beholding him; and if Ananda should then preach the truth to them, they are filled with joy at the discourse; while the company of sisters is ill at ease, brethren, when Ananda is silent.
‘If, brethren, a number of the brethren of the order should come to visit Ananda, they are filled with joy on beholding him; and if Ananda should then preach the truth to them, they are filled with joy at the discourse; while the company of brethren is ill at ease, brethren, when Ananda is silent.
‘If, brethren, a number of the sisters of the order, or of devout men, or of devout women, should come to visit Ananda, they are filled with joy on beholding him; and if Ananda should then preach the truth to them, they are filled with joy at the discourse; while the company of sisters is ill at ease, brethren, when Ananda is silent.
‘Brethren, there are these four wonderful and marvellous qualities in a king of kings. What are the four?
‘If, brethren, a number of nobles, or Brahmans, or heads of houses, or Samaṇas should come to visit a king of kings, they are filled with joy on beholding him; and if the king of kings should then speak, they are filled with joy at what is said; while they are ill at ease, brethren, when the king of kings is silent.
‘Just so, brethren, are the four wonderful and marvellous qualities in Ananda.
‘If, brethren, a number of the brethren of the order, or of the sisters of the order, or of devout men, or of devout women, should come to visit Ananda, they are filled with joy on beholding him; and if Ananda should then preach the truth to them, they are filled with joy at the discourse; while the company of brethren is ill at ease, brethren, when Ananda is silent.
‘If, brethren, a number of nobles, or Brahmans, or heads of houses, or Samaṇas should come to visit a king of kings, they are filled with joy on beholding him; and if the king of kings should then speak, they are filled with joy at what is said; while they are ill at ease, brethren, when the king of kings is silent.
‘Just so, brethren, are the four wonderful and marvellous qualities in Ananda.
‘If, brethren, a number of the brethren of the order, or of the sisters of the order, or of devout men, or of devout women, should come to visit Ananda, they are filled with joy on beholding him; and if Ananda should then preach the truth to them, they are filled with joy at the discourse; while the company of brethren is ill at ease, brethren, when Ananda is silent.
‘Now these, brethren, are the four wonderful and marvellous qualities that are in Ananda.’
When he had thus spoken, the venerable Ananda said to the Blessed One:
‘Let not the Blessed One die in this little wattle-and-daub town, in this town in the midst of the jungle, in this branch township. For, Lord, there are other great cities, such as Champa, Rajagaha, Savatthi, Saketa, Kosambi, and Benares. Let the Blessed One die in one of them. There are many wealthy nobles and Brahmans and heads of houses there, believers in the Tathagata, who will pay due honour to the remains of the Tathagata.’
When he had thus spoken, the venerable Ananda said to the Blessed One:
‘Let not the Blessed One die in this little wattle-and-daub town, in this town in the midst of the jungle, in this branch township. For, Lord, there are other great cities, such as Champa, Rajagaha, Savatthi, Saketa, Kosambi, and Benares. Let the Blessed One die in one of them. There are many wealthy nobles and Brahmans and heads of houses there, believers in the Tathagata, who will pay due honour to the remains of the Tathagata.’
“Say not so, Ananda! Say not so, Ananda, that this is but a small wattel and daub town, a town in the midst of the jungle, a branch township. Long ago, Ananda, there was a king, by name Maha-Sudassana, a king of kings, a righteous man who ruled in righteousness, Lord of the four quarters of the earth, conqueror, the protector of his people, possessor of the seven royal treasures. This Kusinara, Ananda, was the royal city of king Maha-Sudassana, under the name of Kusavati, and on the east and on the west it was twelve leagues in length, and on the north and on the south it was seven leagues in breadth.
That royal city Kusavati, Ananda, was mighty, and prosperous, and full of people, crowded with men, and provided with all things for food. Just, Ananda, as the royal city of the gods, Alakamanda by name, is mighty, prosperous, and full of people, crowded with the gods, and provided with all kinds of food, so, Ananda, was the royal city Kusavati mighty and prosperous, full of people, crowded with men, and provided with all kinds of food.
That royal city Kusavati, Ananda, was mighty, and prosperous, and full of people, crowded with men, and provided with all things for food. Just, Ananda, as the royal city of the gods, Alakamanda by name, is mighty, prosperous, and full of people, crowded with the gods, and provided with all kinds of food, so, Ananda, was the royal city Kusavati mighty and prosperous, full of people, crowded with men, and provided with all kinds of food.
Both by day and by night, Ananda, the royal city Kusavati resounded with the ten cries; that is to say, the noise of elephants, and the noise of horses, and the noise of chariots; the sounds of the drum, of the tabor, and of the lute; the sound of singing, and the sounds of the cymbal and of the gong; and lastly, with the cry, “Eat, drink, and be merry!”
Go now, Ananda, and enter into Kusinara, and inform the Mallas of Kusinara, saying, “This day, O Vaseṭṭhas, in the last watch of the night, the final passing away of the Tathagata will take place. Be favourable herein, O Vaseṭṭhas, be favourable. Give no occasion to reproach yourselves hereafter, saying, ‘In our own village did the death of our Tathagata take place, and we took not the opportunity of visiting the Tathagata in his last hours.’”
Go now, Ananda, and enter into Kusinara, and inform the Mallas of Kusinara, saying, “This day, O Vaseṭṭhas, in the last watch of the night, the final passing away of the Tathagata will take place. Be favourable herein, O Vaseṭṭhas, be favourable. Give no occasion to reproach yourselves hereafter, saying, ‘In our own village did the death of our Tathagata take place, and we took not the opportunity of visiting the Tathagata in his last hours.’”
“Even so, Lord,” said the venerable Ananda, in assent, to the Blessed One; and he robed himself, and taking his bowl, entered into Kusinara attended by another member of the order.
Now at that time the Mallas of Kusinara were assembled in the council hall on some public affair.
And the venerable Ananda went to the council hall of the Mallas of Kusinara; and when he had arrived there, he informed them, saying, ‘This day, O Vāseṭṭhas, in the last watch of the night, the final passing away of the Tathāgata will take place. Be favourable herein, O Vāseṭṭhas, be favourable. Give no occasion to reproach yourselves hereafter, saying, “In our own village did the death of our Tathāgata take place, and we took not the opportunity of visiting the Tathāgata in his last hours.”’
Now at that time the Mallas of Kusinara were assembled in the council hall on some public affair.
And the venerable Ananda went to the council hall of the Mallas of Kusinara; and when he had arrived there, he informed them, saying, ‘This day, O Vāseṭṭhas, in the last watch of the night, the final passing away of the Tathāgata will take place. Be favourable herein, O Vāseṭṭhas, be favourable. Give no occasion to reproach yourselves hereafter, saying, “In our own village did the death of our Tathāgata take place, and we took not the opportunity of visiting the Tathāgata in his last hours.”’
And when they had heard this saying of the venerable Ananda, the Mallas with their young men and maidens and their wives were grieved, and sad, and afflicted at heart. And some of them wept, disheveling their hair, and stretched forth their arms and wept, fell prostrate on the ground, and rolled to and fro in anguish at the thought: ‘Too soon will the Blessed One die! Too soon will the Happy One pass away! Full soon will the Light of the world vanish away!’
Then the Mallas, with their young men and maidens and their wives, being grieved and sad and afflicted at heart, went to the Sala Grove of the Mallas, to the Upavattana, and to the place where the venerable Ananda was.
Then the Mallas, with their young men and maidens and their wives, being grieved and sad and afflicted at heart, went to the Sala Grove of the Mallas, to the Upavattana, and to the place where the venerable Ananda was.
Then the venerable Ananda thought: ‘If I allow the Mallas of Kusinara, one by one, to pay their respects to the Blessed One, the whole of the Mallas of Kusinara will not have been presented to the Blessed One until this night brightens up into the dawn. Let me, now, cause the Mallas of Kusinara to stand in groups, each family in a group, and so present them to the Blessed One, saying, “Lord! a Malla of such and such a name, with his children, his wives, his retinue, and his friends, humbly bows down at the feet of the Blessed One.”’
And the venerable Ananda caused the Mallas of Kusinara to stand in groups, each family in a group, and so presented them to the Blessed One, and said: ‘Lord! A Malla of such and such a name, with his children, his wives, his retinue, and his friends, humbly bows down at the feet of the Blessed One.’
And the venerable Ananda caused the Mallas of Kusinara to stand in groups, each family in a group, and so presented them to the Blessed One, and said: ‘Lord! A Malla of such and such a name, with his children, his wives, his retinue, and his friends, humbly bows down at the feet of the Blessed One.’
And after this manner the venerable Ananda presented all the Mallas of Kusinara to the Blessed One in the first watch of the night.
Now at that time a mendicant named Subhadda, who was not a believer, was dwelling at Kusinara. And the mendicant Subhadda heard the news: ‘This very day, they say, in the third watch of the night, will take place the final passing away of the Samaṇa Gotama.’
Then thought the mendicant Subhadda: ‘This have I heard from fellow mendicants of mine, old and well stricken in years, teachers and disciples, when they said: “Sometimes and full seldom do Tathāgatas appear in the world, the Arahat Buddhas.” Yet this day, in the last watch of the night, the final passing away of the Samaṇa Gotama will take place. Now a certain feeling of uncertainty has sprung up in my mind; and this faith have I in the Samaṇa Gotama, that he, methinks, is able so to present the truth that I may get rid of this feeling of uncertainty.’
Now at that time a mendicant named Subhadda, who was not a believer, was dwelling at Kusinara. And the mendicant Subhadda heard the news: ‘This very day, they say, in the third watch of the night, will take place the final passing away of the Samaṇa Gotama.’
Then thought the mendicant Subhadda: ‘This have I heard from fellow mendicants of mine, old and well stricken in years, teachers and disciples, when they said: “Sometimes and full seldom do Tathāgatas appear in the world, the Arahat Buddhas.” Yet this day, in the last watch of the night, the final passing away of the Samaṇa Gotama will take place. Now a certain feeling of uncertainty has sprung up in my mind; and this faith have I in the Samaṇa Gotama, that he, methinks, is able so to present the truth that I may get rid of this feeling of uncertainty.’
Then the mendicant Subhadda went to the Sāla Grove of the Mallas, to the Upavattana of Kusinara, to the place where the venerable Ananda was.
And when he had come there he said to the venerable Ananda: ‘Thus have I heard from fellow mendicants of mine, old and well stricken in years, teachers and disciples, when they said: “Sometimes and full seldom do Tathāgatas appear in the world, the Arahat Buddhas.” Yet this day, in the last watch of the night, the final passing away of the Samaṇa Gotama will take place. Now a certain feeling of uncertainty has sprung up in my mind; and this faith have I in the Samaṇa Gotama, that he, methinks, is able so to present the truth that I may get rid of this feeling of uncertainty. O that I, even I, Ananda, might be allowed to see the Samaṇa Gotama!’
And when he had come there he said to the venerable Ananda: ‘Thus have I heard from fellow mendicants of mine, old and well stricken in years, teachers and disciples, when they said: “Sometimes and full seldom do Tathāgatas appear in the world, the Arahat Buddhas.” Yet this day, in the last watch of the night, the final passing away of the Samaṇa Gotama will take place. Now a certain feeling of uncertainty has sprung up in my mind; and this faith have I in the Samaṇa Gotama, that he, methinks, is able so to present the truth that I may get rid of this feeling of uncertainty. O that I, even I, Ananda, might be allowed to see the Samaṇa Gotama!’
And when he had thus spoken the venerable Ananda said to the mendicant Subhadda: ‘Enough! friend Subhadda. Trouble not the Tathāgata. The Blessed One is weary.’
And again the mendicant Subhadda made the same request in the same words, and received the same reply; and the third time the mendicant Subhadda made the same request in the same words, and received the same reply.
Now the Blessed One overheard this conversation of the venerable Ananda with the mendicant Subhadda. And the Blessed One called the venerable Ananda, and said: ‘It is enough, Ananda! Do not keep out Subhadda. Subhadda, Ananda, may be allowed to see the Tathāgata. Whatever Subhadda may ask of me, he will ask from a desire for knowledge, and not to annoy me. And whatever I may say in answer to his questions, that he will quickly understand.’
And again the mendicant Subhadda made the same request in the same words, and received the same reply; and the third time the mendicant Subhadda made the same request in the same words, and received the same reply.
Now the Blessed One overheard this conversation of the venerable Ananda with the mendicant Subhadda. And the Blessed One called the venerable Ananda, and said: ‘It is enough, Ananda! Do not keep out Subhadda. Subhadda, Ananda, may be allowed to see the Tathāgata. Whatever Subhadda may ask of me, he will ask from a desire for knowledge, and not to annoy me. And whatever I may say in answer to his questions, that he will quickly understand.’
Then the venerable Ananda said to Subhadda, the mendicant: ‘Enter in, friend Subhadda; for the Blessed One gives you leave.’
Then Subhadda, the mendicant, went in to the place where the Blessed One was, and saluted him courteously, and after exchanging with him the compliments of esteem and of civility, he took his seat on one side. And when he was thus seated, Subhadda, the mendicant, said to the Blessed One:
‘The Brahmans by saintliness of life, Gotama, who are heads of companies of disciples and students, teachers of students, well known, renowned, founders of schools of doctrine, esteemed as good men by the multitude—to wit, Pūrana Kassapa, Makkhali of the cattle-pen, Ajita of the garment of hair, Kaccāyana of the Pakudha tree, Sañjaya the son of the Belattha slave-girl, and Nigaṇṭha of the Nātha clan—have they all, according to their own assertion, thoroughly understood things? Or have they not? Or are there some of them who have understood, and some who have not?’
Then Subhadda, the mendicant, went in to the place where the Blessed One was, and saluted him courteously, and after exchanging with him the compliments of esteem and of civility, he took his seat on one side. And when he was thus seated, Subhadda, the mendicant, said to the Blessed One:
‘The Brahmans by saintliness of life, Gotama, who are heads of companies of disciples and students, teachers of students, well known, renowned, founders of schools of doctrine, esteemed as good men by the multitude—to wit, Pūrana Kassapa, Makkhali of the cattle-pen, Ajita of the garment of hair, Kaccāyana of the Pakudha tree, Sañjaya the son of the Belattha slave-girl, and Nigaṇṭha of the Nātha clan—have they all, according to their own assertion, thoroughly understood things? Or have they not? Or are there some of them who have understood, and some who have not?’
‘Enough, Subhadda! Let this matter rest, whether they, according to their own assertion, have thoroughly understood things, or whether they have not, or whether some of them have understood and some have not! The truth, Ānanda, will I teach you. Listen well to that, and give ear attentively, and I will speak.’
‘Even so, Lord!’ said the mendicant Subhadda, in assent, to the Blessed One.
And the Blessed One spake: ‘In whatsoever doctrine and discipline, Subhadda, the noble eightfold path is not found, neither in it is there found a man of true saintliness of the first or of the second or of the third or of the fourth degree.
And in whatsoever doctrine and discipline, Subhadda, the noble eightfold path is found, is found the man of true saintliness of the first and the second and the third and the fourth degree. Now in this doctrine and discipline, Subhadda, is found the noble eightfold path, and in it alone, Subhadda, is the man of true saintliness. Void are the systems of other teachers—void of true saints. And in this one, Subhadda, may the brethren live the Life that's Right, so that the world be not bereft of Arahats.
‘Even so, Lord!’ said the mendicant Subhadda, in assent, to the Blessed One.
And the Blessed One spake: ‘In whatsoever doctrine and discipline, Subhadda, the noble eightfold path is not found, neither in it is there found a man of true saintliness of the first or of the second or of the third or of the fourth degree.
And in whatsoever doctrine and discipline, Subhadda, the noble eightfold path is found, is found the man of true saintliness of the first and the second and the third and the fourth degree. Now in this doctrine and discipline, Subhadda, is found the noble eightfold path, and in it alone, Subhadda, is the man of true saintliness. Void are the systems of other teachers—void of true saints. And in this one, Subhadda, may the brethren live the Life that's Right, so that the world be not bereft of Arahats.
But twenty-nine was I when I renounced
The world, Subhadda, seeking after good.
For fifty years and one year more, Subhadda,
Since I went out, a pilgrim have I been
Through the wide realms of virtue and of truth.
And outside these no really “saint” can be.
Yea, not of the first, nor of the second, nor of the
third, nor of the fourth degree. Void are the systems
of other teachers—void of true saints. But in this
one, Subhadda, may the brethren live the perfect
life, that the world be not bereft of those who have
reached the highest fruit.
The world, Subhadda, seeking after good.
For fifty years and one year more, Subhadda,
Since I went out, a pilgrim have I been
Through the wide realms of virtue and of truth.
And outside these no really “saint” can be.
Yea, not of the first, nor of the second, nor of the
third, nor of the fourth degree. Void are the systems
of other teachers—void of true saints. But in this
one, Subhadda, may the brethren live the perfect
life, that the world be not bereft of those who have
reached the highest fruit.
And when he had thus spoken, Subhadda, the mendicant, said to the Blessed One: ‘Most excellent, Lord, are the words of thy mouth, most excellent! Just as if a man were to set up that which is thrown down, or were to reveal that which is hidden away, or were to point out the right road to him who has gone astray, or were to bring a lamp into the darkness, so that those who have eyes can see external forms;—just even so, Lord, has the truth been made known to me, in many a figure, by the Blessed One. And I, even I, betake myself, Lord, to the Blessed One as my refuge, to the truth, and to the order. May the Blessed One accept me as a disciple, as a true believer, from this day forth, as long as life endures!’
‘Whosoever, Subhadda, that has formerly been a follower of another doctrine and then desires to be received into the higher or the lower grade in this doctrine and discipline, he remains on probation for the space of four months; and at the end of the four months, the brethren, exalted in spirit, receive him into the lower or into the higher grade of the order. Nevertheless in this case I acknowledge the difference in persons.’
‘If, Lord, whosoever that has formerly been a follower of another doctrine and then desires to be received into the higher or the lower grade in this doctrine and discipline,—if, in that case, such a person remains on probation for the space of four months; and at the end of the four months, the brethren, exalted in spirit, receive him into the lower or into the higher grade of the order—I too, then, will remain on probation for the space of four months; and at the end of the four months let the brethren, exalted in spirit, receive me into the lower or into the higher grade of the order!’
‘If, Lord, whosoever that has formerly been a follower of another doctrine and then desires to be received into the higher or the lower grade in this doctrine and discipline,—if, in that case, such a person remains on probation for the space of four months; and at the end of the four months, the brethren, exalted in spirit, receive him into the lower or into the higher grade of the order—I too, then, will remain on probation for the space of four months; and at the end of the four months let the brethren, exalted in spirit, receive me into the lower or into the higher grade of the order!’
But the Blessed One called the venerable Ananda, and said: ‘As it is, Ananda, receive Subhadda into the order!’
‘Even so, Lord!’ said the venerable Ananda, in assent, to the Blessed One.
And Subhadda, the mendicant, said to the venerable Ananda: ‘Great is your gain, friend Ananda, great is your good fortune, friend Ananda, that you all have been sprinkled with the sprinkling of discipleship in this brotherhood at the hands of the Master himself!’
So Subhadda, the mendicant, was received
‘Even so, Lord!’ said the venerable Ananda, in assent, to the Blessed One.
And Subhadda, the mendicant, said to the venerable Ananda: ‘Great is your gain, friend Ananda, great is your good fortune, friend Ananda, that you all have been sprinkled with the sprinkling of discipleship in this brotherhood at the hands of the Master himself!’
So Subhadda, the mendicant, was received
into the higher grade of the order under the Blessed One; and from immediately after his ordination the venerable Subhadda remained alone and separate, earnest, zealous, and resolved. And ere long he attained to that supreme goal of the higher life for the sake of which men go out from all and every household gain and comfort to become houseless wanderers—yea, that supreme goal did he, by himself, and while yet in this visible world, bring himself to the knowledge of, and continue to realise, and to see face to face! And he became conscious that birth was at an end, that the higher life had been fulfilled, that all that should be done had been accomplished, and that after this present life there would be no beyond!
So the venerable Subhadda became yet another among the Arahats; and he was the last disciple whom the Blessed One himself converted.
So the venerable Subhadda became yet another among the Arahats; and he was the last disciple whom the Blessed One himself converted.