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The Discourse about the Great Emancipation
[The Third Chapter for Recitation]
[25: Vesāliyaṁ Ānandassa Aparaddhaṁ]
[Ānanda’s Fault at Vesālī]
Ekam-idāhaṁ Ānanda samayaṁ idheva Vesāliyaṁ viharāmi Udene Cetiye,
At one time, Ānanda, I was living right here near Vesālī, in the Udena Shrine,
idheva Vesāliyaṁ viharāmi Gotamake Cetiye,
I was living right here near Vesālī, in the Gotamaka Shrine,
idheva Vesāliyaṁ viharāmi Sattambe Cetiye,
I was living right here near Vesālī, in the Seven Mangos Shrine,
idheva Vesāliyaṁ viharāmi Bahuputte Cetiye,
I was living right here near Vesālī, in the Many Sons Shrine,
idheva Vesāliyaṁ viharāmi Sārandade Cetiye,
I was living right here near Vesālī, in the Sārandada Shrine,
idāneva kho tāhaṁ Ānanda ajja Cāpāle Cetiye āmantesiṁ:
and here today, Ānanda, at the Cāpāla Shrine I addressed you, (saying):
‘Ramaṇīyā Ānanda Vesālī ramaṇīyaṁ Udenaṁ Cetiyaṁ,
‘Delightful, Ānanda, is Vesālī, delightful is the Udena Shrine,
ramaṇīyaṁ Gotamakaṁ Cetiyaṁ ramaṇīyaṁ Sattambaṁ Cetiyaṁ,
delightful is the Gotamaka Shrine, delightful is the Seven Mangos Shrine,
ramaṇīyaṁ Bahuputtaṁ Cetiyaṁ ramaṇīyaṁ Sārandadaṁ Cetiyaṁ,
delightful is the Many Sons Shrine, delightful is the Sārandada Shrine,
ramaṇīyaṁ Cāpālaṁ Cetiyaṁ,
delightful is the Cāpāla Shrine.
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 Ānanda Tathāgatena oḷārike nimitte kayiramāne,
But despite such a gross hint, Ānanda, 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 Fortunate One remain, reverend Sir, for the lifespan; may the Happy 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.
* * *
Na nu etaṁ Ānanda mayā paṭikacceva akkhātaṁ:
Were you not warned by me when I declared:
‘Sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’?
‘There is alteration in, separation from, and changeability in all that is dear and appealing’? As far as I can see outside of this context this warning only appears in two other places, once towards the end of the Mahāsuddasanasuttaṁ (DN 17), and also in the Abhiṇhapaccavekkhitabbaṭhānasuttaṁ (AN Bk 5.57).01
Taṁ kutettha Ānanda labbhā yaṁ taṁ,
How can it be otherwise, Ānanda, for that which is obtained,
jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ?
born, become, conditioned, subject to dissolution?
‘Taṁ vata mā palujjī’ ti netaṁ ṭhānaṁ vijjati.
It is not possible (to say) this: ‘It should not dissolve’.
Yaṁ kho panetaṁ Ānanda Tathāgatena cattaṁ vantaṁ muttaṁ pahīnaṁ,
But this has been relinquished, cast out, let loose, abandoned by the Realised One,
paṭinissaṭṭhaṁ ossaṭṭho āyusaṅkhāro:
forsaken, the life-process that has been given up.
Ekaṁsena vācā Tathāgatena bhāsitā:
For sure this word was spoken by the Realised One:
‘Na ciraṁ Tathāgatassa Parinibbānaṁ bhavissati,
‘Not long now there will be the Realised One’s Final Emancipation,
ito tiṇṇaṁ māsānaṁ accayena Tathāgato parinibbāyissatī.’ ti
after the passing of three months the Realised One will attain Final Emancipation.’
Tañ-ca Tathāgato jīvitahetu puna paccāgamissatī ti netaṁ ṭhānaṁ vijjati.
The Realised One cannot for the sake of life go back on that, it is not possible.
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last updated: July 2008