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51.Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.
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I have heard that on one occasion the Blessed One was staying near Vesālī at the Gabled Hall in the Great Forest.
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Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi.
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Then, early in the morning, he adjusted his under robe and–carrying his bowl & robes–went into Vesālī for alms.
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Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi – "gaṇhāhi, ānanda, nisīdanaṃ.
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Then, having gone for alms in Vesālī, after the meal, returning from his alms round, he addressed Ven. Ānanda, “Get a sitting cloth, Ānanda.
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Yena cāpālaṃ [pāvālaṃ (syā.)] cetiyaṃ tenupasaṅkamissāma divāvihārāyā"ti.
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We will go to the Pāvāla shrine for the day’s abiding.”
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"Evaṃ, bhante"ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi.
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Responding, “As you say, lord,” to the Blessed One, Ven. Ānanda followed along behind the Blessed One, carrying the sitting cloth.
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Atha kho bhagavā yena cāpālaṃ cetiyaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
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Then the Blessed One went to the Pāvāla shrine and, on arrival, sat down on the seat laid out.
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Nisajja kho bhagavā āyasmantaṃ ānandaṃ āmantesi –
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Seated, the Blessed One addressed Ven. Ānanda,
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"Ramaṇīyā, ānanda, vesālī; ramaṇīyaṃ udenaṃ cetiyaṃ; ramaṇīyaṃ gotamakaṃ cetiyaṃ; ramaṇīyaṃ sattambaṃ cetiyaṃ; ramaṇīyaṃ bahuputtaṃ cetiyaṃ; ramaṇīyaṃ sārandadaṃ cetiyaṃ; ramaṇīyaṃ cāpālaṃ cetiyaṃ.
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“Vesālī is refreshing, Ānanda. Refreshing, too, are the Udena shrine, the Gotamaka shrine, the Sattamba shrine, the ManySon shrine, the Sāranda shrine, the Pāvāla shrine.1
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Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno ( ) [(ānanda) (ka.)] kappaṃ vā tiṭṭheyya kappāvasesaṃ vā.
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“Anyone, Ānanda, in whom the four bases of power2 are developed, pursued, given a means of transport, given a grounding, steadied, consolidated, and well-undertaken, could–if he wanted–remain for an eon or the remainder of an eon.3
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Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
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In the Tathāgata, Ānanda, the four bases of power are developed, pursued, given a means of transport, given a grounding, steadied, consolidated, and well-undertaken.
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Ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā"ti.
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He could–if he wanted–remain for an eon or the remainder of an eon.”
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Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne, oḷārike obhāse kayiramāne, nāsakkhi paṭivijjhituṃ; na bhagavantaṃ yāci – "tiṭṭhatu, bhante, bhagavā kappaṃ; tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna"nti, yathā taṃ mārena pariyuṭṭhitacitto.
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But Ven. Ānanda–even when the Blessed One had given such a blatant sign, such a blatant hint–wasn’t able to understand his meaning. He didn’t request of him, “Lord, may the Blessed One remain for an eon. May the One-Well-Gone remain for an eon–for the benefit of the many, for the happiness of the many, out of sympathy for the world, for the welfare, benefit, & happiness of human and divine beings.” It was as if his mind was possessed by Māra.
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Dutiyampi kho - pe - tatiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi –
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A second time… A third time, the Blessed One addressed Ven. Ānanda,
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"Ramaṇīyā, ānanda, vesālī; ramaṇīyaṃ udenaṃ cetiyaṃ; ramaṇīyaṃ gotamakaṃ cetiyaṃ; ramaṇīyaṃ sattambaṃ cetiyaṃ; ramaṇīyaṃ bahuputtaṃ cetiyaṃ; ramaṇīyaṃ sārandadaṃ cetiyaṃ; ramaṇīyaṃ cāpālaṃ cetiyaṃ.
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“Vesālī is refreshing, Ānanda. Refreshing, too, are the Udena shrine, the Gotamaka shrine, the Sattamba shrine, the ManySon shrine, the Sāranda shrine, the Pāvāla shrine.
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Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā.
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“Anyone, Ānanda, in whom the four bases of power are developed, pursued, given a means of transport, given a grounding, steadied, consolidated, and well-undertaken, could–if he wanted–remain for an eon or the remainder of an eon.
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Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
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In the Tathāgata, Ānanda, the four bases of power are developed, pursued, given a means of transport, given a grounding, steadied, consolidated, and well-undertaken.
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Ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā"ti.
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He could–if he wanted–remain for an eon or the remainder of an eon.”
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Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne, oḷārike obhāse kayiramāne, nāsakkhi paṭivijjhituṃ; na bhagavantaṃ yāci – "tiṭṭhatu, bhante, bhagavā kappaṃ; tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna"nti, yathā taṃ mārena pariyuṭṭhitacitto.
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But Ven. Ānanda–even when the Blessed One had given such a blatant sign, such a blatant hint–wasn’t able to understand his meaning. He didn’t request of him, “Lord, may the Blessed One remain for an eon. May the One-Well-Gone remain for an eon–for the benefit of the many, for the happiness of the many, out of sympathy for the world, for the welfare, benefit, & happiness of human and divine beings.” It was as if his mind was possessed by Māra.
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Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – "gaccha tvaṃ, ānanda, yassadāni kālaṃ maññasī"ti.
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Then the Blessed One addressed Ven. Ānanda, “Go, Ānanda. Do what you think it is now time to do.”
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"Evaṃ, bhante"ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā avidūre aññatarasmiṃ rukkhamūle nisīdi.
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Responding, “As you say, lord,” to the Blessed One, Ven. Ānanda got up from his seat, bowed down to the Blessed One and–after circling him to the right–went to sit under a tree not far from the Blessed One.
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Atha kho māro pāpimā, acirapakkante āyasmante ānande, yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi.
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Then, not long after Ven. Ānanda had left, Māra the Evil One went to the Blessed One and, on arrival, stood to one side.
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Ekamantaṃ ṭhito kho māro pāpimā bhagavantaṃ etadavoca –
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As he was standing there he said to the Blessed One,
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"Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato.
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“May the Blessed One totally unbind now, lord. May the One-Well-Gone totally unbind now, lord. Now is the time for the Blessed One’s total unbinding, lord.
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Bhāsitā kho panesā, bhante, bhagavatā vācā – 'na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā [visāradā pattayogakhemā (a. ni. 8.70), visāradappattā yogakhemā (sī. pī. ka.), visāradappattā yogakhemakāmā (syā.)] bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī'ti.
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After all, these words were said by the Blessed One: ‘Evil One, I will not totally unbind as long as my monk disciples are not yet experienced, trained, attained to confidence, desiring rest from the yoke, learned, maintaining the Dhamma, practicing the Dhamma in line with the Dhamma, practicing masterfully, living in line with the Dhamma; declaring the Dhamma–after having learned it from their own teachers–teaching it, describing it, setting it forth, revealing it, explaining it, making it plain; well-refuting, in line with the Dhamma, any opposing teachings that have arisen; teaching the Dhamma with its marvels.’4
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Etarahi kho pana, bhante [santi kho pana bhante etarahi (sī. pī. saṃ. ni. 5.822)] bhikkhū bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti.
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“But now, lord, the Blessed One’s monk disciples are experienced, trained, attained to confidence, desiring rest from the yoke, learned, maintaining the Dhamma, practicing the Dhamma in line with the Dhamma, practicing masterfully, living in line with the Dhamma; declaring the Dhamma–after having learned it from their own teachers–teaching it, describing it, setting it forth, revealing it, explaining it, making it plain; well-refuting, in line with the Dhamma, any opposing teachings that have arisen; teaching the Dhamma with its marvels.
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Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato.
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“May the Blessed One totally unbind now, lord. May the One-Well-Gone totally unbind now, lord. Now is the time for the Blessed One’s total unbinding, lord.
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"Bhāsitā kho panesā, bhante, bhagavatā vācā – 'na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī'ti.
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After all, these words were said by the Blessed One: ‘Evil One, I will not totally unbind as long as my nun disciples…
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Etarahi kho pana, bhante, bhikkhuniyo bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti.
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[…]
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Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato.
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[…]
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"Bhāsitā kho panesā, bhante, bhagavatā vācā – 'na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me upāsakā na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī'ti.
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my male lay-follower disciples…
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Etarahi kho pana, bhante, upāsakā bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti.
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[…]
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Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato.
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[…]
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"Bhāsitā kho panesā, bhante, bhagavatā vācā – 'na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī'ti.
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my female lay-follower disciples are not yet experienced, trained, attained to maturity, desiring rest from the yoke, learned, maintaining the Dhamma, practicing the Dhamma in line with the Dhamma, practicing masterfully, living in line with the Dhamma; declaring the Dhamma–after having learned it from their own teachers–teaching it, describing it, setting it forth, revealing it, explaining it, making it plain; well-refuting, in line with the Dhamma, any opposing teachings that have arisen; teaching the Dhamma with its marvels.’
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Etarahi kho pana, bhante, upāsikā bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti.
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“But now, lord, the Blessed One’s female lay-follower disciples are experienced, trained, attained to maturity, desiring rest from the yoke, learned, maintaining the Dhamma, practicing the Dhamma in line with the Dhamma, practicing masterfully, living in line with the Dhamma; declaring the Dhamma–after having learned it from their own teachers–teaching it, describing it, setting it forth, revealing it, explaining it, making it plain; well-refuting, in line with the Dhamma, any opposing teachings that have arisen; teaching the Dhamma with its marvels.
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Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato.
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“May the Blessed One totally unbind now, lord. May the One-Well-Gone totally unbind now, lord. Now is the time for the Blessed One’s total unbinding, lord.
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"Bhāsitā kho panesā, bhante, bhagavatā vācā – 'na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsita'nti.
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After all, these words were said by the Blessed One: ‘Evil One, I will not totally unbind as long as this holy life of mine is not powerful, prosperous, widely-spread, disseminated among many people, well-expounded as far as there are devas & human beings.’
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Etarahi kho pana, bhante [tayidaṃ bhante (saṃ. ni. 5.822)], bhagavato brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ.
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But now, lord, the Blessed One’s holy life is powerful, prosperous, widely-spread, disseminated among many people, well-expounded as far as there are devas & human beings.
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Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato"ti.
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“May the Blessed One totally unbind now, lord. May the One-Well-Gone totally unbind now, lord. Now is the time for the Blessed One’s total unbinding, lord.”
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Evaṃ vutte, bhagavā māraṃ pāpimantaṃ etadavoca – "appossukko tvaṃ, pāpima, hohi.
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When this was said, the Blessed One said to Māra, the Most Evil One: “Relax, Evil One.
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Na ciraṃ tathāgatassa parinibbānaṃ bhavissati.
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It won’t be long until the Tathāgata’s total unbinding.
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Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī"ti.
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In three months’ time from now, the Tathāgata will totally unbind.”
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Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṃ ossajji.
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Thus at the Pāvāla shrine–mindful & alert–the Blessed One relinquished the fabrications of life.5
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Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṃsanako lomahaṃso, devadundubhiyo [devadudrabhiyo (ka.)] ca phaliṃsu.
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And as the Blessed One relinquished the fabrications of life, there was a great earthquake, frightening & hair-raising, along with cracks of thunder.
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Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –
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Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
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"Tulamatulañca sambhavaṃ,
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Comparing the incomparable6 with coming-into-being,
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Bhavasaṅkhāramavassaji muni;
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the sage relinquished the fabrication of becoming.
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Ajjhattarato samāhito,
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Inwardly joyful, centered,
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Abhindi kavacamivattasambhava"nti. paṭhamaṃ;
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he split his own coming-into-being like a coat of mail.7
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