Mahāparinibbānasuttaṁ
The Discourse about the Great Emancipation

[Tatiyabhāṇavāraṁ]
[The Third Chapter for Recitation]

[24: Rājagahe Ānandassa Aparaddhaṁ]
[Ānanda's Fault at Rājagaha]

Ekam-idāhaṁ Ānanda samayaṁ Rājagahe viharāmi Gijjhakūṭe pabbate,
At one time, Ānanda, I was living at Rājagaha Most editions write out the first section (Gijjakūṭe) in full, then the next section (Gotamanigrodhe) as ellipsis, and the rest without ellipsis. When we get to the repetition though, just below, it appears that it is summarising the whole sequence at one go, which implies that the way I have edited it here must be correct. The same applies to the Vesālī section below.01 on the Vulture's Peak Mountain, This is where this discourse began, but it does not appear to have been on that occasion as there are many other places mentioned subsequently which do not appear earlier, therefore it must be referring to a period more than one year before the parinibbāna.02

tattheva Rājagahe viharāmi Gotamanigrodhe,
I was living right there at Rājagaha near the Gotama Banyan Tree,

tattheva Rājagahe viharāmi Corapapāte,
I was living right there at Rājagaha near the Thieves' Precipice,

tattheva Rājagahe viharāmi Vebhārapasse Sattapaṇṇiguhāyaṁ,
I was living right there at Rājagaha on the side of the Vebhāra (mountain) in the Seven Leaves Cave, CPED: Sattapaṇṇī, m., the tree Alstonia Scholaris. This is a tree much used in Ayurveda medicine for skin diseases and the like. Its leaves have seven points to them, hence the name. It was here that the First Council was held a few months after the parinibbāna.03

tattheva Rājagahe viharāmi Isigilipasse Kāḷasilāyaṁ,
I was living right there at Rājagaha on the side of the Isigili (mountain) on Black Rock,

tattheva Rājagahe viharāmi Sītavane Sappasoṇḍikapabbhāre,
I was living right there at Rājagaha in the Cool Wood, at the Snake Tank Slope,

tattheva Rājagahe viharāmi Tapodārāme,
I was living right there at Rājagaha in the (River) Tapodā Monastery,

tattheva Rājagahe viharāmi Veḷuvane Kalandakanivāpe,
I was living right there near Rājagaha, at the Squirrel's Feeding Place in Bamboo Wood,

tattheva Rājagahe viharāmi Jīvakambavane,
At one time, Ānanda, I was living right there near Rājagaha, at Jīvaka's Mango Wood,

tattheva Rājagahe viharāmi Maddakucchismiṁ Migadāye,
I was living right there near Rājagaha, in the Deer Park at (the place called) Crushing Womb,

tatra pi kho tāhaṁ Ānanda āmantesiṁ:
in that place, Ānanda, I addressed you, (saying):

‘Ramaṇīyaṁ Ānanda Rājagahaṁ ramaṇīyo Gijjhakūṭo pabbato,
‘Delightful, Ānanda, is Rājagaha, delightful is the Vulture's Peak Mountain,

ramaṇīyo Gotamanigrodho ramaṇīyo Corapapāto,
delightful is the Gotama Banyan Tree, delightful is the Thieves' Precipice,

ramaṇīyā Vebhārapasse Sattapaṇṇiguhā ramaṇīyā Isigilipasse Kāḷasilā,
delightful is the side of the Vebhāra (mountain) in the Seven Leaves Cave, delightful is the side of the Isigili (mountain) on Black Rock,

ramaṇīyo Sītavane Sappasoṇḍikapabbhāro ramaṇīyo Tapodārāmo,
delightful is the Cool Wood, at the Snake Tank Slope, delightful is the (River) Tapodā Monastery,

ramaṇīyo Veḷuvane Kalandakanivāpo ramaṇīyaṁ Jīvakambavanaṁ,
delightful is the Squirrel's Feeding Place in Bamboo Wood, delightful is Jīvaka's Mango Wood,

ramaṇīyo Maddakucchismiṁ Migadāyo.
delightful is the Deer Park at (the place called) Crushing Womb.

Yassa kassaci Ānanda cattāro Iddhipādā bhāvitā,
* Whoever has developed, Ānanda,

bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā,
made much of, carried on, established, maintained, augmented, and properly instigated the Four Paths to Power,

so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.
could, if he wanted, remain for the lifespan or for what is left of the lifespan.

Tathāgatassa kho Ānanda cattāro Iddhipādā bhāvitā,
* The Realised One has developed, Ānanda,

bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
made much of, carried on, established, maintained, augmented, and properly instigated the Four Paths to Power.

So ākaṅkhamāno Ānanda Tathāgato
If he wanted, Ānanda, the Realised One

kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.’ ti
could remain for the lifespan or for what is left of the lifespan.’

Evam-pi kho tvaṁ Tathāgatena oḷārike nimitte kayiramāne,
But despite such a gross hint being made by the Realised One,

oḷārike obhāse kayiramāne, nāsakkhi paṭivijjhituṁ,
such a gross suggestion being made, you were unable to penetrate it,

na Tathāgataṁ yāci:
and did not beg the Realised One, (saying):

‘Tiṭṭhatu Bhante Bhagavā kappaṁ tiṭṭhatu Sugato kappaṁ,
‘May the Gracious One remain, reverend Sir, for the lifespan; may the Fortunate One remain for the lifespan,

bahujanahitāya bahujanasukhāya lokānukampāya,
for the benefit of many people, for the happiness of many people, out of compassion for the world,

atthāya hitāya sukhāya Devamanussānan.’-ti
for the welfare, benefit, and happiness of Divinities and men.’

Sace tvaṁ Ānanda Tathāgataṁ yāceyyāsi dve va te vācā Tathāgato paṭikkhipeyya,
If you, Ānanda, had begged the Realised One twice the Realised One might have rejected your speech,

atha tatiyakaṁ adhivāseyya.
but would have accepted it on the third occasion.

Tasmātih' Ānanda tuyhevetaṁ dukkaṭaṁ tuyhevetaṁ aparaddhaṁ.
So, Ānanda, there is this wrong-doing for you, there is this fault for you.