Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1One the same reply]. 52. And again, the third time, the venerable Ananda besought the Blessed One [in the same words]. 53. ' Hast thou faith, Ananda, in the wisdom of the Tathigata ? ' ' Even so, Lord ! ' ' Now why, then, Ananda, dost thou trouble the Tathagata even until the third time ? 7 54. * 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 III. maha-parinibbAna-sutta. 55 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 Tath&gata 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/ 55. ' 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 TathSgata, saying, " Vouch- safe, 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 Tath&gata, the Tath&gata might have rejected the appeal even to the second time, but the third time he would have granted it. Thine, there- fore, O Ananda, is the fault, thine is the offence ! ' 56. ' On one occasion, Ananda, I was dwelling at Ri^agaha, on the hill called the Vulture's Peak. Now there, Ananda, I spoke to thee, and said: " How pleasant a spot, Ananda, is Ri^iagaha ; how pleasant is this Vulture's Peak. Whosoever has thought out, Ananda, and developed, practised, accu- mulated, 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) advance- ment, and as a basis for edification — he, should he 56 THE BOOK OF THE GREAT DECEASE. CH. 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 Tathi- gata, thou wast yet incapable of comprehending them, and thou besoughtest not the Tathigata, saying, ' Vouchsafe, Lord, to remain during the kalpa.
2kalpa, 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 Tathi- gata, thou wast yet incapable of comprehending them, and thou besoughtest not the Tathigata, 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 Tathfigata, the Tathigata 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 !" 57. 'On one occasion, Ananda, I was dwelling at that same Ra^agaha in the Banyan Grove — on one occasion at that same RcL^agaha at the Robbers' Cliff — on one occasion at that same RS^agaha in the Satta- panni cave on the slope of Mount Vebhira — on one occasion at that same Rfi^agaha at the Black Rock on the slope of Mount Isigili — on one occasion at that same Ri^agaha in the Sltavana Grove in the mountain cave Sappaso^ika — on one occasion at that same Rd^agaha in the Tapoda Grove — on one occasion at that same Rd^agaha in the Bambu Grove in the Squirrels' Feeding Ground— on one occasion at that same Rd^agaha in ^ivakas Mango Grove — on one occasion at that same Ri^agaha in the Deer Forest at Maddakui^i.' 58. 4 Now there too, Ananda, I spoke to thee, and said: " How pleasant, Ananda, is R&^agaha; how pleasant the Vultures Peak ; how pleasant the HI. MAHA-PARINIBBANA-SUTTA. 57 Banyan tree of Gotama ; how pleasant the Robbers' Cliff ; how pleasant the Sattapa»/zi cave on the slope of Mount Vebhira ; how pleasant the Black Rock on the slope of Mount Isigili ; how pleasant the mountain cave Sappasotfdfika in" the Sitavana Grove ; how pleasant the Tapoda Grove ; how plea- sant the Squirrels' Feeding Ground in the Bambu Grove ; how pleasant (^ivaka's Mango Grove ; how pleasant the Deer Forest at Maddaku^i^i ! 59. ' " 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 Tathigata 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.' 60. * On one occasion, Ananda, I was residing here at Vesili at the Udena A^etiya. And there too, Ananda, I spoke to thee, and said : "How pleasant, Ananda, is Vesfili ; how pleasant the Udena ATetiya.
3uld he desire it, remain alive for a kalpa, or for that portion of a kalpa which has yet to run.' 60. * On one occasion, Ananda, I was residing here at Vesili at the Udena A^etiya. And there too, Ananda, I spoke to thee, and said : "How pleasant, Ananda, is Vesfili ; how pleasant the Udena ATetiya. 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 Tathdgata has thought out and thoroughly practised 58 THE BOOK OF THE GttEAT DECEASE. CH. 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/ 61. ' On one occasion, Ananda, I was dwelling here at Ves&li at the Gotamaka A^etiya — on one occa- sion here at Ves&li at the Sattamba Ajetiya — on one occasion here at Ves&li at the Bahuputta Afetiya — on one occasion here at Ves&li at the Sirandada A'ietiya [and on each occasion I spoke to thee, Ananda, in the same words]. 62. 4 And now to-day, Ananda, at the Afipila Aetiya, I spoke to thee, and said : " How pleasant, Ananda, is Ves&li ; how pleasant the Udena Afetiya ; how pleasant the Gotamaka Ajetiya ; how pleasant the Sattamba Aetiya ; how pleasant the Bahuputta A'etiya ; how pleasant the Sarandada A'etiya. Who- soever, Ananda, has thought out and developed, practised, accumulated, and ascended to the very heights of the four paths to saintship, and so mas- tered 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 Tathigata 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." 63. * But now, Ananda, have I not formerly 1 de- 1 That pa/iga££' eva means 'formerly, already' is clear from Maha Vagga I, 7, 1 ; X, 2, 3, though its derivation would seem to render the meaning ' frequently, recurringly ' more natural. The III. MAHA-PARINIBBANA-SUTTA. 59 clared 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 pos- sible — 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 dis- solved ? No such condition can exist ! And this mortal being, Ananda, has been relinquished, cast away, renounced, rejected, and abandoned by
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1One the same reply]. 52. And again, the third time, the venerable Ananda besought the Blessed One [in the same words]. 53. ' Hast thou faith, Ananda, in the wisdom of the Tathigata ? ' ' Even so, Lord ! ' ' Now why, then, Ananda, dost thou trouble the Tathagata even until the third time ? 7 54. * 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 III. maha-parinibbAna-sutta. 55 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 Tath&gata 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/ 55. ' 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 TathSgata, saying, " Vouch- safe, 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 Tath&gata, the Tath&gata might have rejected the appeal even to the second time, but the third time he would have granted it. Thine, there- fore, O Ananda, is the fault, thine is the offence ! ' 56. ' On one occasion, Ananda, I was dwelling at Ri^agaha, on the hill called the Vulture's Peak. Now there, Ananda, I spoke to thee, and said: " How pleasant a spot, Ananda, is Ri^iagaha ; how pleasant is this Vulture's Peak. Whosoever has thought out, Ananda, and developed, practised, accu- mulated, 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) advance- ment, and as a basis for edification — he, should he 56 THE BOOK OF THE GREAT DECEASE. CH. 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 Tathi- gata, thou wast yet incapable of comprehending them, and thou besoughtest not the Tathigata, saying, ' Vouchsafe, Lord, to remain during the kalpa.
2kalpa, 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 Tathi- gata, thou wast yet incapable of comprehending them, and thou besoughtest not the Tathigata, 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 Tathfigata, the Tathigata 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 !" 57. 'On one occasion, Ananda, I was dwelling at that same Ra^agaha in the Banyan Grove — on one occasion at that same RcL^agaha at the Robbers' Cliff — on one occasion at that same RS^agaha in the Satta- panni cave on the slope of Mount Vebhira — on one occasion at that same Rfi^agaha at the Black Rock on the slope of Mount Isigili — on one occasion at that same Ri^agaha in the Sltavana Grove in the mountain cave Sappaso^ika — on one occasion at that same Rd^agaha in the Tapoda Grove — on one occasion at that same Rd^agaha in the Bambu Grove in the Squirrels' Feeding Ground— on one occasion at that same Rd^agaha in ^ivakas Mango Grove — on one occasion at that same Ri^agaha in the Deer Forest at Maddakui^i.' 58. 4 Now there too, Ananda, I spoke to thee, and said: " How pleasant, Ananda, is R&^agaha; how pleasant the Vultures Peak ; how pleasant the HI. MAHA-PARINIBBANA-SUTTA. 57 Banyan tree of Gotama ; how pleasant the Robbers' Cliff ; how pleasant the Sattapa»/zi cave on the slope of Mount Vebhira ; how pleasant the Black Rock on the slope of Mount Isigili ; how pleasant the mountain cave Sappasotfdfika in" the Sitavana Grove ; how pleasant the Tapoda Grove ; how plea- sant the Squirrels' Feeding Ground in the Bambu Grove ; how pleasant (^ivaka's Mango Grove ; how pleasant the Deer Forest at Maddaku^i^i ! 59. ' " 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 Tathigata 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.' 60. * On one occasion, Ananda, I was residing here at Vesili at the Udena A^etiya. And there too, Ananda, I spoke to thee, and said : "How pleasant, Ananda, is Vesfili ; how pleasant the Udena ATetiya.
3uld he desire it, remain alive for a kalpa, or for that portion of a kalpa which has yet to run.' 60. * On one occasion, Ananda, I was residing here at Vesili at the Udena A^etiya. And there too, Ananda, I spoke to thee, and said : "How pleasant, Ananda, is Vesfili ; how pleasant the Udena ATetiya. 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 Tathdgata has thought out and thoroughly practised 58 THE BOOK OF THE GttEAT DECEASE. CH. 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/ 61. ' On one occasion, Ananda, I was dwelling here at Ves&li at the Gotamaka A^etiya — on one occa- sion here at Ves&li at the Sattamba Ajetiya — on one occasion here at Ves&li at the Bahuputta Afetiya — on one occasion here at Ves&li at the Sirandada A'ietiya [and on each occasion I spoke to thee, Ananda, in the same words]. 62. 4 And now to-day, Ananda, at the Afipila Aetiya, I spoke to thee, and said : " How pleasant, Ananda, is Ves&li ; how pleasant the Udena Afetiya ; how pleasant the Gotamaka Ajetiya ; how pleasant the Sattamba Aetiya ; how pleasant the Bahuputta A'etiya ; how pleasant the Sarandada A'etiya. Who- soever, Ananda, has thought out and developed, practised, accumulated, and ascended to the very heights of the four paths to saintship, and so mas- tered 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 Tathigata 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." 63. * But now, Ananda, have I not formerly 1 de- 1 That pa/iga££' eva means 'formerly, already' is clear from Maha Vagga I, 7, 1 ; X, 2, 3, though its derivation would seem to render the meaning ' frequently, recurringly ' more natural. The III. MAHA-PARINIBBANA-SUTTA. 59 clared 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 pos- sible — 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 dis- solved ? No such condition can exist ! And this mortal being, Ananda, has been relinquished, cast away, renounced, rejected, and abandoned by
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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