1Thus have I heard.[n.248] The incident is included in the Mahāparinibbāna Sutta at DN II 102–7, with Spk here parallel to Sv II 554–58. The passage also occurs at Ud 62–64, commented on at Ud-a 322–30. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. sn.v.259 Then, in the morning, the Blessed One dressed and, taking bowl and robe, entered Vesālī for alms. When he had walked for alms in Vesālī and had returned from the alms round, after his meal he addressed the Venerable Ānanda thus: "Take a sitting cloth, Ānanda. Let us go to the Capala Shrine for the day's abiding." "Yes, venerable sir," the Venerable Ānanda replied and, having taken a sitting cloth, he followed closely behind the Blessed One. | 1Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā vesāliyaṁ vihārati mahāvane kūṭāgārasālāyaṁ. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi. Vesālīyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ Ānandaṁ āmantesi: "gaṇhāhi, Ānanda, nisīdanaṁ. Yena cāpālaṁ cetiyaṁ tenupasaṅkamissāma divāvihārāyā"ti. "Evaṁ, bhante"ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṁ ādāya bhagavantaṁ piṭṭhito piṭṭhito anubandhi. |
2The Blessed One then went to the Capala Shrine and sat down on a seat that was prepared. The Venerable Ānanda, having paid homage to the Blessed One, also sat down to one side. The Blessed One then said to the Venerable Ānanda: | 2Atha kho bhagavā yena cāpālaṁ cetiyaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Āyasmāpi kho ānando bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ Ānandaṁ bhagavā etadavoca: |
3"Delightful is Vesālī, Ānanda. Delightful is the Udena Shrine, delightful the Gotamaka Shrine, delightful the Sattamba Shrine, delightful the Bahuputta Shrine, delightful the Sarandada Shrine, delightful the Capala Shrine. Whoever, Ānanda, has developed and cultivated the four bases for spiritual power, made them a vehicle, made them a basis, stabilized them, exercised himself in them, and fully perfected them could, if he so wished, live on for the aeon or for the remainder of the aeon. The Tathāgata, Ānanda, has developed and cultivated the four bases for spiritual power, made them a vehicle, made them a basis, stabilized them, exercised himself in them, and fully perfected them. If he so wished, the Tathāgata could live on for the aeon or for the remainder of the aeon."[n.249] Kappaṁ vā tiṭṭheyya kappāvasesaṃ vā. Spk glosses kappa, "aeon," as āyukappa, "the life aeon," explained as the full normal life span of human beings at a particular time, presently a hundred years. Kappāvasesaṁ, "the remainder of the aeon," is explained as a little more than the normal life span of a hundred years. Spk mentions the view of one Mahāsīva Thera, who held that the Buddha could live on for the rest of this bhaddakappa, "excellent cosmic aeon," only to reject this proposition on the basis of the ancient commentaries. Mil 141 also interprets kappa here as āyukappa, perhaps drawing from the same source as the commentaries. Nevertheless, nowhere else in the Nikāyas is kappa used in the sense of a normal human life span, and there seems to be no valid reason to ascribe to kappa here a different meaning from the usual one, i.e., a cosmic aeon. Whether the present passage is genuine or an interpolation, and whether meditative success can confer such extraordinary powers, are different questions about which conflicting opinions have been voiced. | 3"Ramaṇīyā, Ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtaṁ cetiyaṁ, ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ cetiyaṁ. Yassa kassaci, Ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. Tathāgatassa kho, Ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno, Ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā"ti. |
4But though the Venerable Ānanda was given such an obvious signal by the Blessed One, though he was given such an obvious hint, he was unable to penetrate it. He did not implore the Blessed One: "Venerable sir, let the Blessed One live on for the aeon! Let the Fortunate One live on for the aeon, for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of devas and humans." To such an extent was his mind obsessed by Māra.[n.250] Yathā taṁ Mārena pariyuṭṭhitacitto. Spk: Māra is able to obsess the mind of anyone who has not entirely abandoned all cognitive distortions (vipallāsa), and Ānanda had not done so (being still a stream-enterer, he was still subject to distortions of mind and perception, though not of views). Māra obsessed his mind by displaying a frightful sight, and when he saw it the elder failed to catch the hint given him by the Buddha. | 4Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ; na bhagavantaṁ yāci: "tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan"ti yathā taṁ mārena pariyuṭṭhitacitto. |
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5A second time … sn.v.260 A third time the Blessed One addressed the Venerable Ānanda: "Delightful is Vesālī, Ānanda … . Whoever, Ānanda, has developed and cultivated the four bases for spiritual power … could, if he so wished, live on for the aeon or for the remainder of the aeon … . If he so wished, the Tathāgata could live on for the aeon or for the remainder of the aeon." | 5Dutiyampi kho bhagavā … pe … tatiyampi kho bhagavā āyasmantaṁ Ānandaṁ āmantesi: "ramaṇīyā, Ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtaṁ cetiyaṁ, ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ cetiyaṁ. Yassa kassaci, Ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. Tathāgatassa kho, Ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno, Ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā"ti. |
6But again, though the Venerable Ānanda was given such an obvious signal by the Blessed One, though he was given such an obvious hint, he was unable to penetrate it … . To such an extent was his mind obsessed by Māra. 7Then the Blessed One addressed the Venerable Ānanda: "You may go, Ānanda, at your own convenience." | 6Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ; na bhagavantaṁ yāci: "tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan"ti yathā taṁ mārena pariyuṭṭhitacitto. |
"Yes, venerable sir," the Venerable Ānanda replied, and he rose from his seat, paid homage to the Blessed One, and, keeping his right side towards him, sat down nearby at the foot of a tree. | 7Atha kho bhagavā āyasmantaṁ Ānandaṁ āmantesi: "gaccha kho tvaṁ, Ānanda, yassadāni kālaṁ maññasī"ti. "Evaṁ, bhante"ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā avidūre aññatarasmiṁ rukkhamūle nisīdi. |
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8Then, not long after the Venerable Ānanda had left, Māra the Evil One approached the Blessed One and said to him: "Venerable sir, let the Blessed One now attain final Nibbāna! | 8Atha kho māro pāpimā, acirapakkante āyasmante ānande, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: |
9Let the Fortunate One now attain final Nibbāna! Now is the time for the Blessed One's final Nibbāna! This statement was made, venerable sir, by the Blessed One:[n.251] Interestingly, no such earlier conversation between the Buddha and Māra is recorded elsewhere in the Nikāyas. Among the terms describing the disciples, pattayogakkhemā, "secure from bondage," is not found in Be nor mentioned in Spk (though all the other terms are glossed), but it does come in Se and Ee. The parallel DN II 104–5 excludes it, but DN III 125,19 has it. sn.v.261 ‘I will not attain final Nibbāna, Evil One, until I have bhikkhu disciples who are wise, disciplined, confident, secure from bondage, learned, upholders of the Dhamma, practising in accordance with the Dhamma, practising in the proper way, conducting themselves accordingly; who have learned their own teacher's doctrine and can explain it, teach it, proclaim it, establish it, disclose it, analyse it, and elucidate it; who can refute thoroughly with reasons the prevalent tenets of others and can teach the efficacious Dhamma.’[n.252] Sappāṭihāriyaṁ dhammaṁ desenti. Spk does not explain the derivation of sappāṭihāriya but paraphrases: "They will teach the Dhamma, having made it emancipating." Spk-pṭ expands on this: "They will explain the Dhamma with reasons and examples so that it conveys the intended meaning; they will convey the ninefold supramundane Dhamma." | 9"Parinibbātu dāni, bhante, bhagavā, parinibbātu dāni sugato. Parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘Na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ acariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti. |
10But at present, venerable sir, the Blessed One has bhikkhu disciples who are wise … and who can teach the efficacious Dhamma. Venerable sir, let the Blessed One now attain final Nibbāna! Let the Fortunate One now attain final Nibbāna! Now is the time for the Blessed One's final Nibbāna! | 10Santi kho pana, bhante, etarahi bhikkhū bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ acariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti. Parinibbātu dāni, bhante, bhagavā, parinibbātu dāni, sugato. Parinibbānakālo dāni, bhante, bhagavato. |
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11"And this statement was made, venerable sir, by the Blessed One: ‘I will not attain final Nibbāna, Evil One, until I have bhikkhuni disciples | 11Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘Na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ acariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti. |
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12… until I have male lay disciples … | 12Santi kho pana, bhante, etarahi bhikkhuniyo bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ acariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti. Parinibbātu dāni, bhante, bhagavā, parinibbātu dāni, sugato. Parinibbānakālo dāni, bhante, bhagavato. |
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13… until I have female lay disciples who are wise … and who can teach the efficacious Dhamma.’ | 13Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘Na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me upāsakā … pe … yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ acariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti. |
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14But at present, venerable sir, the Blessed One has female lay disciples who are wise, disciplined, confident, secure from bondage, learned, upholders of the Dhamma, practising in accordance with the Dhamma, sn.v.262 practising in the proper way, conducting themselves accordingly; who have learned their own teacher's doctrine and can explain it, teach it, proclaim it, establish it, disclose it, analyse it, and elucidate it; who can refute thoroughly with reasons the prevalent tenets of others and can teach the efficacious Dhamma. Venerable sir, let the Blessed One now attain final Nibbāna! Let the Fortunate One now attain final Nibbāna! Now is the time for the Blessed One's final Nibbāna! | 14Santi kho pana, bhante, etarahi upāsakā … upāsikā bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ acariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti. Parinibbātu dāni, bhante, bhagavā, parinibbātu dāni, sugato. Parinibbānakālo dāni, bhante, bhagavato. |
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15"And this statement was made, venerable sir, by the Blessed One: ‘I will not attain final Nibbāna, Evil One, until this holy life of mine has become successful and prosperous, extensive, popular, widespread, well proclaimed among devas and humans.’ That holy life of the Blessed One, venerable sir, has become successful and prosperous, extensive, popular, widespread, well proclaimed among devas and humans.[n.253] See SN12.65. Venerable sir, let the Blessed One now attain final Nibbāna! Let the Fortunate One now attain final Nibbāna! Now is the time for the Blessed One's final Nibbāna!" | 15Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘Na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me idaṁ brahmacariyaṁ na iddhañceva bhavissati phītañca vitthāritaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitan’ti. Tayidaṁ, bhante, bhagavato brahmacariyaṁ iddhañceva phītañca vitthāritaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ. Parinibbātu dāni, bhante, bhagavā, parinibbātu dāni sugato. Parinibbānakālo dāni, bhante, bhagavato"ti. |
16When this was said, the Blessed One said to Māra the Evil One: "Be at ease, Evil One. It will not be long before the Tathāgata's final Nibbāna takes place. Three months from now the Tathāgata will attain final Nibbāna." | 16Evaṁ vutte, bhagavā māraṁ pāpimantaṁ etadavoca: "appossukko tvaṁ, pāpima, hohi. Na ciraṁ tathāgatassa parinibbānaṁ bhavissati. Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī"ti. |
17Then the Blessed One, at the Capala Shrine, mindfully and with clear comprehension relinquished his vital formation.[n.254] Āyusaṅkhāraṁ ossaji. Spk: The Blessed One did not relinquish his vital formation in the way one drops a clod of earth with one's hand, but he made a determination, "I will enter fruition attainment for only three months more, but not beyond that." Spk does not comment on āyusaṅkhāra, but it is probably identical with jīvitindriya, the life faculty, and with jīvitasaṅkhāra (at SN47.9, V 152,29) in its role of maintaining the future continuity of life. Āyusaṅkhāra (plural) occurs at SN20.6 (II 266,19), and there is a discussion about the term at MN I 295,36–296,6. And when the Blessed One had relinquished his vital formation, a great earthquake occurred, frightening and terrifying, and peals of thunder shook the sky. Then, having understood the meaning of this, the Blessed One on that occasion uttered this inspired utterance: sn.v.263 | 17Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṁ ossaji. Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṁsanako lomahaṁso, devadundubhiyo ca phaliṁsu. Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: |
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18"Comparing the incomparable and continued existence,
The sage relinquished the formation of existence.
Rejoicing within, concentrated, he broke
Continued self-existence like a coat of armour."[n.255] The verse is difficult, especially the first couplet. It is commented on identically by Spk, Sv II 557–58, Mp IV 153–54, and Ud-a 329–30. These commentaries offer two alternative modes of interpretation, one taking tulaṁ and atulaṁ as contrasted opposites, the other taking tulaṁ as a present participle and atulaṁ and sambhavaṁ as the contrasted opposites.
I translate from Spk: "(1) Tulaṁ is tulitaṁ, measured, that is delimited (paricchinnaṁ), because it is directly apparent even to dogs and jackals, etc.; this is sense-sphere kamma. Atulaṁ is what is not measurable (not comparable), because there is no other mundane kamma like it; this is exalted kamma (mahaggata-kamma, the kamma of the jhānas and formless attainments). Or else: tulaṁ is sense-sphere and form-sphere kamma, atulaṁ formless-sphere kamma. Or tulaṁ is (kamma) with few results, atulaṁ kamma with many results. ‘Continued existence’ (sambhavaṁ) is the cause of continued existence, meaning the amassment or heaping up (of kamma). ‘The formation of existence’ (bhavasaṅkhāraṁ) is the formation (which engenders) renewed existence. … This is meant: He rejected mundane kamma consisting of the comparable and incomparable (measurable and measureless), which (kamma) is called ‘continued existence’ in the sense that it produces results and ‘the formation of existence’ in the sense that it engenders (future) existence. ‘The sage’ is the Buddha-sage (buddhamuni); ‘self-existence’ (attasambhavaṁ) is the defilements produced within oneself. Like a great warrior at the head of battle, rejoicing within and concentrated, he broke, like a coat of armour, self-existence and the defilements.
"(2) Or alternatively: Tulaṁ is (the present participle) tulento, ‘comparing’ = tīrento, ‘scrutinizing.’ ‘The incomparable’ and ‘continued existence’ are, respectively, Nibbāna and existence; ‘the formation of existence’ is kamma leading to existence. ‘The sage relinquished’: comparing the five aggregates as impermanent with Nibbāna, their cessation, as permanent, and having seen the danger in existence and the advantage in Nibbāna, the Buddha-sage relinquished the ‘formation of existence,’ which is the root-cause of the aggregates, by means of the noble path, which effects the destruction of kamma; as it is said, ‘It leads to the destruction of kamma.’"
So the commentary. Initially it seemed to me very unlikely that tulaṁ and atulaṁ should function in grammatically distinct ways, and I therefore inclined to the former interpretation, in principle if not in details. On reflection, however, I now believe that the verse is deliberately playing upon tulaṁ and atulaṁ as different grammatical forms rather than as a pair of opposites. Atulaṁ (or its cognates) occurs elsewhere in the texts: at Sn 85b atulyo describes a teacher of the path (reading maggakkhāyī with Be), probably the Buddha; at Sn 683a, it is used in apposition to the Bodhisatta, the future Buddha; at Thi 201a atuliyaṁ describes the akampitaṁ dhammaṁ, "the unshaken state," presumably Nibbāna. Nevertheless, though I believe the commentary's second explanation is correct grammatically, I disagree with its interpretation.
In my understanding, sambhavaṁ here does not mean continued existence in saṁsara, the cause of which the Buddha had already ended with his attainment of enlightenment forty-five years earlier. Here the word means, rather, the continuation of his present life until the end of the kappa. Bhavasaṅkhāra is not "kamma leading to new existence," but the vital formation (āyusaṅkhāra) that the Buddha has just rejected. On this interpretation, the meaning that emerges from the verse is perfectly consonant with the preceding prose passage: Having compared the prospect of continuing on until the end of the aeon with the prospect of attaining final Nibbāna, "the incomparable," the Buddha opted for the latter; and he did so by mindfully relinquishing his vital formation, the same life formation (as jīvitasaṅkhāra) that earlier, during his illness, he had resolved to maintain (see SN47.9). Thus by rejecting the bhavasaṅkhāra that might have sustained him until the end of the aeon, the Buddha renounced the extension of his life.
On the second couplet Spk says: "He rejoiced within by way of insight, and was concentrated by way of serenity. Thus, from the preliminary stage onwards, by the power of serenity and insight he broke the entire mass of defilements that had enveloped his whole individual existence like a coat of armour and that was called ‘self-existence’ (attasambhavaṁ) because it originates within oneself. When there are no more defilements, in the absence of rebirth kamma is said to be relinquished; thus he cast off kamma by the abandoning of defilements. Since there is no fear for one who has abandoned defilements, he relinquished his vital formation fearlessly. The Buddha ‘uttered this inspired utterance’ to show his freedom from fear."
There is also an ancient commentary on this verse at Nett 61. This commentary takes tulaṁ as the saṅkhāradhātu, the totality of conditioned things, and atulaṁ as the nibbānadhātu. Apparently here tulaṁ and atulaṁ are taken as by-forms of tullaṁ and atullaṁ respectively.
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18"Tulamatulañca sambhavaṁ,
Bhavasaṅkhāramavassaji muni;
Ajjhattarato samāhito,
Abhindi kavacamivattasambhavan"ti.
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Dasamaṁ.
Cāpālavaggo paṭhamo.
19Apārāpi viraddho ca,
ariyā nibbidāpi ca;
Padesaṁ samattaṁ bhikkhu,
buddhaṁ ñāṇañca cetiyanti.
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