MAHA PARI NIBBANA SUTTA: English Translation from Pali

Prachin Bharat

MAHAPARINIBBANA SUTTA

Canonical- दीघनिकाय-महावग्गपाळि-महापरिनिब्बानसुत्तं

Chapter 1

1. So I heard: Once the Blessed One lived in Rajagriha, on a hill called the Gizzha kuta. At this very time, the son of the wife of the Queen of the Vedih family, the king of Magadhi, planned to attack Bajji[वज्‍जी]; and so he said: “I will uproot them, although they are strong and powerful, I will destroy them, I will bring them to the utmost destruction.”

2. This is how he spoke to the Brahmin Vassakare[वस्सकारब्राह्मणो], the first counselor in Magadha, and said: “Get on the road, O Brahman, go to the Blessed One, bow down to venerate his feet, and ask on my behalf, ask him free from sin and misery, joyful in tranquility and joy, healed: And then tell him that Ajatasattu, the son of Vedihi, ruler of Magadha, planned to attack Vajjiyan and says: “I will eradicate these Vajjjans, let them be strong and powerful, I will crush them at the end of them ! “And keep in your memory everything that the Blessed One will say, and repeat to me later. For Buddhas You never tell a lie.

3. Brahman Vassakara listened to the king’s words and said: “So be it!” And ordering to hide a large number of magnificent chariots, he sat on one of them and turned to the top of Korshun, driving as fast as the soil allowed and leaving the chariot he walked approached the place where the Blessed One was. Having approached the Blessed, he exchanged bows and friendly greetings with him and sat respectfully in the direction. And sitting on the side, he said to the Blessed One: “This is what the king told me:“ Pack your way, O brahmana, go to the Blessed One, bow down to venerate his feet at my command, and raise him on my behalf, raise him free from sin and suffering, happy in joy and reassurance, painless. And say, Ajatasattu is the son of the Vedihah, the king of Magadhi decided to attack the Vajjiyan and says: “I will eradicate them, may they be strong and powerful, I will destroy these Vajjiyans, ruin them at the end. And keep it in your memory, all that Blessed will say, and repeat to me later. For the word of Buddha is forever true. “

4. At this time, the worthy Ananda stood behind the Blessed One and fancied him. And the Blessed One said to him: “Have you heard, Ananda, that the Wajjians are gathering in full and private public gatherings?” “Yes Sir, I heard that,” Ananda answered. “And here is Ananda,” said Blessed, “as long as the Wajjians have those private and complete gatherings, until then, they will not decline, but succeed.” And now, Ananda, while they meet in agreement and talk in agreement, – and now, Ananda until they establish nothing statutory, do not cancel anything from the established and act in full accordance with the ancient charters of Vajdzhiyan, – and while they honor, respect , honor and support the elders, respectfully listening to them – and so far neither the girls nor the wives belonging to their clans can withstand either withdrawal or violence among them,

5. Then the Blessed One turned to Vassakara, a brahmana and said: “When I visited Vesali once, I taught Vajjiyan the conditions of prosperity; and so long as those conditions exist among them, as long as they live according to those rules, I should expect that not “they will decline, but succeed.” “So we should expect not the decline but the success of the Vajjiyans,” said the Brahman, “so far they have some of those conditions of well-being, and even more so if they have all seven conditions.” Therefore, they cannot be defeated by the king of Magadha. But now, Gotama, we need to leave: we are busy and we will have important work ahead. “You think good, O brahmana,” answered the Blessed One. And the brahmana of Vassakar, delighted and delighted by the words of the Blessed One, got up from his seat and set off on his way.

6. Soon after he left, the Blessed One turned to the glorious Ananda and said to him: “Go now Anand, and gather in the assembly hall those brothers who live in the vicinity of Rajagriha.” So he did and returned to the Blessed One and informed him saying: “Brothers have gathered, O Lord, may the Blessed One act, as he will honor for granted.” Then the Blessed One got up and went to the Assembly Hall; and sowing turned to the monks, saying: “I will teach you, about the brother, the seven conditions of prosperity in the community. Listen with attention, look into my words.” “May it be so, Sir,” the monks answered in agreement; and this is how Blessed said: “As long as the brothers come to private and complete gatherings,” until they meet in agreement and in agreement fulfill all the rules of the Charter, “until the brothers do not accept the regulations that were not given, and do not fall away from what was previously established, and act in accordance with the rules of the Charter of this, until the brothers honor and respect, honor and support the elders, people of old and old experience, fathers and community leaders, and carefully listen to them, until the brothers do not submit to the thirst that arising over and over again leads to repeated existences, – as long as the solitudes enjoy their lives, – until they develop their spirit in goodwill, so that the good and pious could come to them and live among them in kindness – time I can not expect the decline but ppeuspevaniya. Verily! As long as those seven conditions are kept sacred among the brothers, while they faithfully observe those seven conditions, until then, they can wait not for decline, but for success. and act in accordance with the rules of the Charter of this – until they honor and respect, and honor and support the elders, people of old age and experience, fathers and leaders of the community, and listen carefully to them – until the brothers obey the thirst that arises again and again again leads to repeated existences — until the solitude of their life rejoices — so long as they cultivate their spirit in goodwill, so that the good and pious could come to them and live among them in kindness — until then, they can expect not to fall apart. Verily! As long as those seven conditions are kept sacred among the brothers, while they faithfully observe those seven conditions, until then, they can wait not for decline, but for success. and act in accordance with the rules of the Charter of this – until they honor and respect, and honor and support the elders, people of old age and experience, fathers and leaders of the community, and listen carefully to them – until the brothers obey the thirst that arises again and again again leads to repeated existences — until the solitude of their life rejoices — so long as they cultivate their spirit in goodwill, so that the good and pious could come to them and live among them in kindness — until then, they can expect not to fall apart. Verily! As long as those seven conditions are kept sacred among the brothers, while they faithfully observe those seven conditions, until then, they can wait not for decline, but for success. fathers and community leaders, and listen carefully to them — until the brothers are submissive to the thirst that arising again and again leads to repeated existences — until the brothers enjoy their solitude, as long as they cultivate their spirit in benevolence, so that the good and pious could to come to them and live among them in the joy – until then, they can expect not decline but success. Verily! As long as those seven conditions are kept sacred among the brothers, while they faithfully observe those seven conditions, until then, they can wait not for decline, but for success. fathers and community leaders, and listen carefully to them — until the brothers are submissive to the thirst that arising again and again leads to repeated existences — until the brothers enjoy their solitude, as long as they cultivate their spirit in benevolence, so that the good and pious could to come to them and live among them in the joy – until then, they can expect not decline but success. Verily! As long as those seven conditions are kept sacred among the brothers, while they faithfully observe those seven conditions, until then, they can wait not for decline, but for success. so that the good and pious could come to them and live among them in good fortune – until then, they can expect not decline but success. Verily! As long as those seven conditions are kept sacred among the brothers, while they faithfully observe those seven conditions, until then, they can wait not for decline, but for success. so that the good and pious could come to them and live among them in good fortune – until then, they may expect not decline but success. Verily! As long as those seven conditions are kept sacred among the brothers, while they faithfully observe those seven conditions, until then they can wait not for decline, but for success.

7. Now, about the other seven conditions, I will teach you about the matter. Listen carefully, get to my words. Until the brothers are associated with thoughts, they will not love them, they will not be given to them – until the customs of the brothers will be very good, until they take part in them, they will not love them, until they take part in greed , will not love her, will not surrender to her – until they are drawn to the crowd of people, will not love her, will not merge with her – until they are away from sinful desires, will not obey them, until they are taken neither friends nor comrades nor close to evil people – until they stop on their way Brothers who have reached the first steps, until then they will not decline, but succeed.

8. For the other seven conditions of prosperity, I will teach you, o brother. Listen carefully, get to my words. As long as the monks have faith, and they will be humble in their hearts, and their hearts will be disgusted by the sinful, as long as their spirit is vigorous and steady, as long as they are filled with wisdom, until they decline, but they succeed .

9. I will teach you about the other seven conditions of prosperity, o brother. Listen to me carefully, get to my words. Until they stop trying to work on the path of the sevenfold highest wisdom, strengthening themselves in spiritual improvement, in search of truth, staying in vigor, joy, peace, thought and peace of mind – until then, they will go to waste.

10. For the other seven conditions, I will teach you, oh shit. Listen to me carefully, get to my words. As long as the brothers will work on a seven-dimensional understanding of what is due for the perfect mind; over the understanding of the fragility of earthly life, the futility of the personal, over the understanding of what is harmful, over the understanding of the danger from evil, over the understanding of perfection, the purity of the heart, Nirvana – until they decline, they will succeed.

11. For the other six conditions of prosperity, I will teach you, oh shit, listen carefully, take a look at my words. As long as each word and thought and the action of the brothers will be brief — until they share without impartiality, compassionate and sacred to all that they receive in accordance with the faithful charters of the community, deserted in a beggarly cup — until they walk in the virtues leading to liberation, blessed To the wise, leading to lofty and holy thoughts, not clouded by the desire for future lives or faith in the reality of external actions, until they take life in love for that noble lofty faith, which leads to the complete destruction of suffering, until then they are susceptible to slope, but ppeuspevat.

12. Staying in Rajagriha, on the top of Korshun, the Blessed one led a pious beselom with brothers about a just life, deep thought, about reason. Great is the fruit, great is the gain from deep reflection, improved in the ordinary life. Great is the fruit, great is the gain from the mind improved in deep thought. The spirit has blossomed in wisdom, free from great evils; from sensuality, from seduction, from blinding, from self!

13-15. The blessed one turned to Ananda and said: “On the way, Ananda, let’s go to Nalanda!” “So be it, Master,” Ananda answered. Then the Blessed One, surrounded by a large crowd of monks, went to Nalanda and stopped in a mango grove.

16. And then the worthy Sariputtra came to the place where the blessed one was and greeted him; and sitting down with reverence next to him, he said: “Sir, my faith in the Blessed is so strong that it seems to me that there has never been, there will never be and will not be anyone who would be higher and wiser than the Blessed, who would surpass him in the highest wisdom. ”
– “The words of your mouth are great and bold, Sariputtra; sure! – they burst out from you like a hymn of admiration … and did you know all the Blessed that in the distant, distant past years were Arkhat Buddhas, their life and teachings, their wisdom also ruled the way of salvation that they went ?! ”
– “No, Sir.”
– “And you do not foresee all the Blessed that in the long, long centuries of the future will appear Arhatami-Buddhas?”
– “No, Sir.”
– “Oh, Sariputtra, but at least you know me, Arhata Buddha, now the living one, and my spirit is revealed to you?”
– “And even that I do not know, Sir!”
– “You see now, Sariputtra, that you don’t know the spirit of the Akhat-Buddhas of the past and the future. Why are these words majestic and bold? Why did they break out like a song of a spell?”

17. “Oh, Sir! Yes, I don’t know the spirit of the Arkhat-Buddhas, those that were, and those that will be, and the one who is now. And I know only one way of faith. I know that the Arkhat-Buddhas who came back, rejected lust and anger, cunning and pride and desires, – having learned all those errors that destroy a person, – having developed his spirit in four kinds of spiritual perfection, – having strengthened in sevenfold highest wisdom, have reached the highest level of perfection, I know all the same. “Arhats-Buddhas of the future. I know that this is you, Arhat-Buddha of the present times!”

18. So in the mango grove the Blessed One kept a pious conversation with the brothers about the nature of a just life, about deep reflection, about reason. “Great is the fruit, great is the gain from deep thought, improved in the past life. Great is fruit, great is the gain from the mind, improved in deep thought. The spirit that has blossomed in wisdom, is free from great evils; from sensuality, from personality, from seduction, from seduction!

19. Having spent as much as was appropriate in Nalanda, the Blessed One turned to the glorious Ananda and said: “On the way, Ananda we go to Potaligama.” “So be it, Master,” Ananda answered the Blessed One. Then the Blessed One, surrounded by a large crowd of students, went to Pataligama.

20. The disciples who were in Pataligam, having heard that Blessed had arrived, went to the place where he was and sat down respectfully beside him and invited him to their village monastery. And Blessed agreed in silence.

21. Then the disciples of Pataligama, seeing that the Blessed One agreed, rose from the seat and walked away, bowing before him. Arriving, they prepared everything they needed in the monastery, arranged seats, filled a bowl with water, lit a lamp. After that, they again went to the Blessed One and, greeting him, stood beside him and said: “Time, Sir. Everything is ready. Do as you mail for the best.”

22. And Blessed, having dressed, and having taken his cup, went away with the monks to the monastery. Having washed his feet, he entered the chambers and sat down against the adjoining column, facing east. And the monks, having washed their feet, entered the chambers and sat around Blessed, along the western wall, facing east. And all the disciples of Pataligama, having washed their feet, entered the chambers and sat down against the Blessed One, facing the west along the eastern wall.

23. Then the Blessed One turned to the disciples of Pataligam and said: “Fivefold, about the landlord, losing the evil one, the loss that befalls him who has lost his conscience. First, the unrighteous person falls into extreme poverty through his unrighteousness; about him, it makes a noise everywhere; thirdly, wherever he goes, whether to brahmana, to the noble, to homeowners, or hermits, he comes in fearfully and embarrassed; fourthly, he is exhausted by the fear of death; and finally, by the destruction of the body, by death, it is reborn again in a state that ki and stpadaniya. This is about domovladeteli, pyatipichnaya potepi neppavednogo.

24. Quintuple, about homeowners, the profit of the virtuous: having gained in justice, in a fair way, he is gaining considerable wealth; secondly, good rumor is far from it; thirdly, wherever he goes — whether to the noble, whether to the brahmanas, or to the proprietors, or to the hermits — he goes boldly and in self-control; fourthly, he dies without fear before death; and finally, by the destruction of the body, by death, it is reborn in heaven, in the dwellings of happiness. Such, of the homeowner, is the fivefold profit of the virtuous.

25. So the Blessed One taught his disciples, convincing, exalting their spirit, saying: “Deep night, O homeowners, time! Do what you consider to be the best.” – “So be it, Sir.” – answered the disciples of Pataligama and got up from the seat, and having bowed before him and going around him from the right, they left. And the Blessed One, having released the disciples, went into his bedchamber.

26. At the same time, Sunidha and Vassakar, the chief advisers in Magadha, built a fortress in Pataligam to repel Vajjiyan, and there were many fairies who lived thousands on the fields of that land. And the fairies of higher power who lived here, persuaded the hearts of the most powerful kings and advisers to lay a village here, and the fairies of medium and lower powers persuaded the hearts of the middle and lowest kings to the same.

27. Blessed with his clear eye, surpassing the glance of simple mortals, he saw thousands of those fairies who lived in Pataligama. And, getting up early in the morning, he turned to Ananda and said: “Who is to be strengthened in Pataligama, Ananda?” “Sunidha and Vassakara, the first advisers in Magadha, are here to be ashamed, Sir, to repel Vajjiyan.”

28. They act as if holding advice with the spirits of Tavatins. Among the glorious places of royal residence and dwellings of commercial people, here will be the city of Pataliputta, the center of all kinds of trade. But three dangers will gravitate over Pataliputta: the danger of fire, the danger of water and the danger of tearing.

29. And now Sunidzhha and Vassakara, the first advisers in Magadha, went to the place where the Blessed One lived. And having come, they greeted the Blessed one kindly and friendly and became respectfully on the side. And standing on the side, Sunidha and Vassakara turned to the Blessed with the following words: “Yes, the Blessed One will welcome tomorrow to us for a meal with the community of monks.” And Blessed agreed in silence.

30. Then, Sunidha and Vassakara, seeing that the Blessed had expressed consent, returned home. And when they arrived they prepared sweet dishes, cooked rice and cakes, and informed Blessed, saying: “It was time for a meal, Gotama, and everything was prepared.” Early in the morning Blessed dressed, and taking his cup, went to the monks to the monks to and Vassakara and sat on the seat prepared for him. And they put delicious cookies and rice in front of the monks with their hands, and served them until they were full. And when Blessed finished the meal, the companions took a low seat and respectfully sat next.

31. And when they sat like this, the Blessed One said: “Wherever a noble man chooses a place for himself, let him nourish the good people who have restrained himself and the righteous. Let him offer gifts to all the deities that will be in that place: they will honor them and he will be rewarded with honor for his honor. And that person, to whom the gods are favorable, will receive a good fate. “

32. And having expressed in such words his favor to the advisers, he got up from the seat and left. They led him, saying: Those gates, through which the hermit of Gotama now leaves, will be called the gates of Gotama, and that raft on which the river will reclaim the hermit, will be called the raft of Gotama. “And from that time, the hermit Gotama came out.

33. And the Blessed One approached the river. At that time, the Ganges River overflowed, and there was a flood. Wanting to go to that side, some began to search for the raft, other boats, and the three made a pair of reeds. And just as a powerful man would quickly stretch his hand forward, or squeeze it, so the Blessed One suddenly disappeared from the shore with his students and just as suddenly appeared on the other.

34. And then the Blessed One, looking at the people who were searching for boats and rafts, said: “Who crosses the sea of ​​sorrow, having faithfully passed through its underwater shallows – when people of fuss knit a reed raft, – those wise, those truly saved!”

Chapter 2
1. Then the Blessed One turned to the glorious Ananda, and said: “On the way, Ananda, let’s go to Katigama!” – “So be it, Master,” answered the glorious Ananda. And Blessed with a large community of monks, went to Katigama, and stopped there in the village itself.

2. And then the Blessed One turned to the monks and said: “Because of the misunderstanding of the four holy truths, about brotherhood, from their lack of understanding, that’s why we were destined to wander along the path of rebirths – and to you and me! What are these four?” the truth about Sorrows; the noble truth about the sources of sorrow; the noble truth about the victory over sorrow; the noble truth about the path leading to victory. When those noble truths are understood, comprehended – the thirst for life, leading to renewal in existence, is uprooted, “- then comes the end of rebirth!”

3. Thus the Blessed One said, and when Happy said so, he again said, the Teacher: “In the ignorance of the four holy truths, the path leading through many, many births is languid … Holy truths are comprehended – and the cause of birth is conquered, rooting out of grief, no more rebirth! “

4. In those days, when he was in Katigama, the Blessed One conducted a pious conversation with the monks about a just life, about deep reflection, about reason. “Great is the fruit, great is the gain from deep thought, flourished in the past life. Great is fruit, great is the loss of thought, flourished in the deepest concentration. The spirit, perfecting in wisdom, is saved from great evils: from sensuality, from personality, from seduction, from blinding . “

5. Having spent as much as was appropriate in Katigama, the Blessed One turned to the worthy Ananda and said: “Go ahead, Ananda, let’s go to the village of Nadiki!” – “So be it, Sir!” – answered Ananda. And the Blessed One, surrounded by a crowd of monks, headed to the village of Nadiki and arrived, stopped there in the “Stone Monastery”.

6. Then the glorious ananda came to the Blessed One and, having paid due respect to him, sat next to him. And sitting like this, he turned to the Blessed One and said: “Sir! He died in Nadiki a monk named Salha; where is he born, what is his fate now? Sir, a nun named Nanda died in Nadiki; where is she born, what is her fate now?” “He also asked about a noble Sudatt, about a pious Lady Sujat, about a pious Kakudha and Kalinga, and Nikat, and Katissabha, and Santuttha, and Bhaddre, and Subhadra.

7. “A monk named Salha, Ananda, by the destruction of great evils, knew, repented, attained the state of Arkhat, freed his spirit and mind. A nun by the name of Nanda, completely crushing the five bonds that bind people to this world, became the highest inhabitant the pious Sudatta by the complete destruction of three bonds, the extinguishing of lust, hate and seduction, has reached the state of one who, in his first return to this world, will put an end to tribulation. The pious wife of Sujata has completely transformed and has never been converted again. Mr CL skopbi – is nearing its end spasenieBlagochestivy Kakudha, sovepshenno pazpusheniem five ties ppivyazyvavshih people to this baser mipam lust, she became an inhabitant of the highest villages, where there is no way vozpatitsya reverse Similarly, Keeling and Hikata, Katissabha and Tuttha,. and Santuttha and Bhaddra and Subhaddra and other pious people of Nadika, numbering more than five hundred. More than ninety deceased pious husbands of Nadika, Ananda, by perfect destruction of three bonds, were transformed and will never be reborn again in the world of suffering, faithfully approaching ultimate salvation. “

8. Is it possible to marvel at the fact that people doomed to death are dying; but it’s amazing that when someone dies you come to me and ask about the fate of bothering Buddha. Therefore, I will teach you the truth called the Mirror of Right; possessing that truth, the chosen student will be able to discourse about his future. “For me, the underworld is broken and I will not be reborn again, neither in the image of an animal, nor in the image of spirit in any other way of sorrow! I am converted – I cannot be reborn in a place of suffering, I clearly see my last salvation!”

9. What, then, is Ananda, the mirror of the truth? It is the consciousness that a true disciple has faith in Buddha – believes that the Blessed One is Holy, Perfectly Enlightened, Wise, Righteous, Happy, Peacemaker, the Most High, Tamer of evil human hearts, Teacher of gods and people, Akhat Buddha. – The student believes in Truth, he believes that the Blessed Truth has been declared, good for the world, eternal, desired by all, leading to salvation, and its rational self must reach itself. – And the disciple believes in the Brotherhood, believes in the community of the Blessed disciples, ascending the four steps of the eightfold noble path, the righteous, the righteous, the Teaching, – believes that the Buddha community is worthy of reverence, blessings, and repentance, that virtues, beloved of the Good, bloom in it, virtues untouched, unsullied, unchanged,

10. Such is Ananda, the Mirror of Pravda, and possessing him, a chosen disciple, can thus foretell his future: “The abyss is broken, and every rebirth in the image of the beast, spirit and other ways of sorrow. I am converted, I cannot be reborn in the place of birth again near ultimate salvation! “

11-12. After a proper time in Nadiki, the Blessed One turned to Ananda and said: “Forward Ananda, go to Vesali!” – “So be it, Sir.” – answered Ananda. Then Blessed with a large community of monks, went to Vesali and stopped there at Ambapale Grove.

13. And then the Blessed One turned to the monks and said: “Oh, brother, keep faithful your souls, live in the spirit,” – this is my instruction to you.

14. And how is it fitting to live in the spirit? – Staying in the body, let the monk look at his body in such a way that even in this world, with his resolve, deep concentration and zeal, defeat him the suffering that grows out of bodily thirst, – still experiencing sensations, let him look at them like that, so that in this world, by decisiveness, deep focus and diligence, to defeat him the sadness arising from desires born of sensation, so let him look at feelings and thoughts, so that he can defeat his sadness arising from desires stimulated by thoughts and feelings.

15. And how should a monk live in deep concentration? Do everything that you don’t do, with full consciousness: entering and leaving, looking and awake, holding out your hand and bending, carrying a dress and carrying a bowl, while eating and sewing, eating and tasting, walking, standing, sitting, in bed and on more strictly, in conversation and in silence … Oh, take a look, live in the spirit! – here is my instruction.

16. At that time Ambapali, the concubine heard that Vesili had arrived blessed and stopped there in a mango grove. And having commanded to hide a lot of magnificent carts, she sat down on one of them, and with a yard went towards the grove. As far as the soil allowed, she drove up in the wagon, and then got off and walked closer to the place where the Blessed One was, and approaching him, respectfully sat next to her. And the Blessed One taught, urged, touched her heart and pleased her with a pious teaching. And then she, taught, awakened, touched, and admired by his words, turned to the blessed and said: “May the blessed one welcome me to my chambers tomorrow with the community of monks.” Blessed agreed in silence. Then Ambapati, the concubine, seeing that Blessed agrees, got up and bowed before him, left.

17-18. At that time, the Lichchavi Vesalsky heard that the blessed one had arrived and stopped at Ambapali Grove. And they pulled in many magnificent chariots, and with a whole two headed for Vesali. Some of them were dark in dark dresses and outfits; others are light and in light dresses and outfits; other copper – red and red dresses and gowns; others were pale and in white dresses and outfits.

19. And here Ambapali met an axle with an axle, a wheel with a wheel, a drawbar with a drawbar, and Lichchavi told Ambapmli the concubine: “What does ambapali mean that you met us?” – “My gentlemen, I invited the Blessed One together with the community to have breakfast tomorrow.” – she said. ““ Ambapali, give us a meal, ”exclaimed Lichchavi.“ My gentlemen, if you had all Vesali with his subject lands, you would have offered me and then I would not have given this honorable meal. ”Then Lichchawi exclaimed, raising their hands, exclaimed: “This gardener exceeded us, this mango grove breeder exceeded us!” – and went to Ambapali grove.

20. Seeing that Lichchavi was on his way, the Blessed One turned to the monks and said: “Brother, let those of you who have never seen the gods of Tavatins look carefully at these Lichchavis, take a closer look at them, for they are perfect as the assembly of the gods of Tavatins . “

21. Having arrived as close as the soil allowed, Lichchavi got off the chariots and walked closer to the Blessed One, and sat respectfully beside him. And when they sat down like this, the Blessed One taught them, urged them, awakened, touched their hearts and delighted, in a pious conversation.

22. And they, taught, awakened, admired and broken by the blessed speech, turned to him and said: “Come, Blessed, come to us at the table tomorrow, with your students in our palace.” – “I promised Lichchavi to go tomorrow to a meal at Ambapali, the concubine,” answered Blessed. Then Lichchavi, raising their hands, exclaimed: “The gardener has exceeded us! The gardener has exceeded us!” And having thanked the Blessed One, praising him, they stood up and bowed, departed.

23. At the end of the night, Ambapali the concubine made tender rice and cookies in her drawing room and informed the Blessed One: “Time, Sir! Perhaps for a meal!” And Blessed early in the morning, getting dressed and taking his cup, went with the disciples to the palace of Ambapali; and he sat down on the place prepared for him; and Ambapali, the concubine, set tender rice and cookies in front of the monks led by the Blessed One and served them until the monks were full.

24. And when the Blessed One finished the meal, Ambapali, the concubine, took the low seat and sat beside him, and sitting like that, turned to the Blessed One and said: “Sir, I bring these chambers to the community of monks and to You their Lord!” And the Blessed One accepted the gift; and having taught her in a pious conversation, awakening, touching her heart and gladdening, he got up from the seat and left.

25-26. Having spent as much as was appropriate in the mango grove, the Blessed One turned to Ananda and said: “On the way, Ananda, we are going to Belgova!” “So be it, Master,” Ananda answered. And Blessed, surrounded by a community of monks, went to Belgova and stopped there in the village itself.

27. And then the Blessed One turned to the monks and said: “Find yourself a place of refuge, a brother, in the surroundings of Vesali at your friends, relatives and comrades during the rains. I am here in Belgov for a rainy season.” – “So be it, Sir,” answered the monks. And they, during the rains, found refuge with their friends, relatives and comrades, and Blessed stayed here in Belgov.

28. And so, Koshda the Blessed was here in Belgovoy rainy time, he was struck by a terrible ailment, sharp torment, harbingers of death. But Blessed, mighty in spirit, self-possessing, he carried them without complaining.

29. And Blessed thought: “It will not be fair for me to leave my life without addressing the last words to my disciples, without saying goodbye to the community. Yes, I will do my best, let me relieve the disease, and I will remain in my life until my time comes!”

30. And the Blessed One, by a powerful effort of will, threw off his ailment and kept himself in life, until the time when the proper time arrived. And the disease left him.

31. Soon after, the Blessed One recovered, and when he was completely healed, from an illness, left his shelter, and sat down to rest. And then the worthy Ananda came to the place where the Blessed One was and greeted him, sat respectfully beside the Blessed One, and addressed him with these words: “Sir, I saw the Blessed One, how healthy he was, and I saw how the Blessed One languished with an ailment. And when I saw the Blessed One suffer, my body was weakened from grief, the sky was dark, my mind was clouded … Now, I perked up at the thought that the blessed would not die until I left my last edification to the community. “

32. “How, Ananda, does the community still expect something from me? I told you the whole truth, and I had no separation between secret and explicit teachings – between truths, Ananda, not one was hidden from you in a tight hand teachers … And if, Ananda, one of you thinks: “I will now be the leader of the community,” or “the community is now subordinate to me”, that first violator of my testament to you. No, Ananda, the Perfect One does not recognize that that driver of the community that she is subordinate to him! And why then the first one will break my charter? Oh, Ananda, I’m old, depressed for years, my stay here is nearing by the end, I lived my days, I’m eighty years old: like a dilapidated chariot, it can only move quietly and carefully, my body can hardly move on the move, and only then, Ananda, when Perfect, ceasing to listen to external things, impressions and sensations,

33. Oh Ananda, shine for yourself, guard yourself, find refuge in yourself! Do not look for support in anything, except as in yourself! .. And how will the student shine on himself, how to protect himself, how he will lean on himself when he sees the Truth, running to the Teaching, not relying on anything, except for himself?

34. Let my disciple, while still in the body, look at the body – being decisive, persistent, focused – in this world already overwhelm the grief arising from bodily desires – and although it is still accessible to sensations, let it look at them, that being zealous, persistent, wise, already in this life will overwhelm the grief that arose from sensations – and thinking, thinking, feeling, let him conquer suffering, which is conceived in desires born of thought, feeling, reasoning! “

35. And no matter who he is, Ananda, now or after my death, who himself will shine for himself, will protect himself, not having run to any external refuge, but having found light for himself in the Truth, seeing refuge in the Teaching, and nowhere “without seeking another refuge, he will reach the highest peak among my disciples!”

Chapter 3
1. Early in the morning the Blessed One dressed and, taking his cup, went to Vesali to ask for alms; Having returned, he sat down on the seat prepared for him and, having tasted rice food, turned to Ananda and said: “Take a mat, Ananda, I will go to spend the day in Chopala-Chetye.” “So be it, Master,” Ananda answered. And taking the mat, he followed step by step in the footsteps of the Blessed One.

2. So, the Blessed One went to Chopala-Chetya, and when he arrived there, he sat on the mat that was spread out for him, and the worthy Ananda sat respectfully beside him. Then the Blessed One turned to Ananda and said to him: “How wonderful, Ananda, Vesali and Udana-Chetya, and Gotama-Chetya, and Bahuputta-Chetya, and Sapandada-Chetya, and Chopala-Chetya!”

3. Ananda! – who, having developed his spirit in wisdom, feat, has reached the highest four stages of Iddha and is so firmly established in them that he can use them as a means of spiritual ascent, and as a basis for edification, he, if he wished, could be in the same birth , in this calpe. And the Perfect One went up to them in wisdom, experienced and tested them – and could, if he wished, abide in this calpe. “

4. And although the hint was so obvious, the reason was so clear, – the glorious Ananda did not understand that, – and did not beg the Blessed One, did not say: “Good Lord, stay here! Rest all this kalpa, O Blessed one for the good and happiness of many and many, out of pity for the world, for joy, for the experience and prosperity of people and gods! ” – so sternly took possession of his heart the Evil Spirit of Mara …

5-6. And then the Blessed One turned to Ananda and said: “Leave me now, Ananda, for your needs,” – “So be it, Sir.” – answered Ananda, and rising up, bowing before the Blessed One and going around him with the right hand, he went away and sat down at the foot of the tree, not far from the Blessed One.

7. In the short time, as Ananda, Mara, the Evil Spirit departed, approached the Blessed with the following words: “O Lord, leave life, die now, O Blessed! It was time for the Blessed to leave life, as the Blessed One spoke of himself : “Until then, I will die, the Evil Spirit, until the brothers and sisters of the community and all the worlds, students, husbands and wives, become faithful followers, wise, knowledgeable, knowledgeable, proficient in writing, faithfully observing all the great and small decrees living righteously, keeping their way in accordance with the rules – while they have mastered the doctrine, ut ready to proclaim it and porphyry intrusions, teach porphyry intrusions, otkpyvat, pazyasnyat d.pugoy – until they are ready to Truth passeyat every false doctrine, and not far paznesut around the world the news of the miraculous truth.

8. Now leave life, Sir! Die, O Blessed One! It was time to depart to Blessed Nirvana, as he himself had spoken about himself, saying: “I will not die until that day, the Evil Spirit, until my pure doctrine of piety with a wide wave of good spreads around the world, it is beloved, it will not be fully fulfilled, human good. ” Die now, Master, leave the existence, O Blessed One, the due hour of your death has now come. “

9. And the Blessed One answered Mary, the Spirit of Evil: “Oh, Evil, rejoice, – the last tranquility of the Perfection is drawing near. By the end of three months from this day the Perfected will die.”

10. So in Chopala-Chetier the Blessed One rejected the rest of his life in spiritual freedom and wisdom. And when he renounced his life, a terrible earthquake occurred and the thundering heavens parted. And loudly and solemnly uttered the Blessed One: “Renounce the Wise, – renounce the great and small, like the chain mail he tore apart the seduction of life, – in joy of spirit, peace!”

11. Then Ananda thought: “It is wonderful, incomprehensible, that the earth was so terribly cracked and the sky was all covered with arrows. What would be the near and distant reason that the earth was so cracked?”

12. And then Ananda approached the Blessed One and respectfully sat side by side with him, said: “Wonderful, it is not clear why it was such a terrible earthquake, and the whole sky was struck by lightning? What is the reason, close and distant, that it is so terrible crashing ground? “

13. “Eight close and eight distant causes, Ananda, that the earth was struck. What are those eight reasons? This great land is established in the waters, the waters in the winds, the winds rest in the spaces. And when Ananda, the mighty winds sway, – shake of water, and the swell of the water, the earth sways. This is the first reason, near and far from the fact that the earth is being destroyed.

14. Then, Ananda, a hermit or a brahmana of great spiritual strength, having curbed all his senses, or a god or spirit of great strength and power, can break through a strained thought. shake and shake the earth. Here is the second reason, near and far to the terrible terrible land.

15. Then, Ananda, when the Bodhisattva, by will and freedom, leaves her stay in the heavens of joy and descends into the womb, at that moment she is overwhelmed. the earth trembles and hesitates, that’s the third reason, near and far, that the land is terribly erased.

16. Then, Ananda, when the Bodhisattva freely and freely leaves her womb, then the earth is shaken, swaying, shaking violently. Here is the fourth reason, near and far, to the fact that the earth is cracked.

17. Then, Ananda, when the accomplished person attains the highest and most perfect Enlightenment, then the earth is shaken, swaying, and shaking violently. Here is the fifth reason, near and far to the fact that the earth is being destroyed.

18. Then, Ananda, when the Perfect One acquires the great kingdom of justice, then the earth is shaken, swaying, shaking violently. Here is the sixth reason, near and far to the fact that the earth is being destroyed.

19. Then, Ananda, when Perpetrated by the will and freedom, he rejects the rest of his days on the earth, then the earth sways, shakes, shudders violently. Here is the sixth reason that the earth is being erased.

20. Then, Ananda, when the Perfect One departs forever in the last highest departure, then the earth sways, shakes, shakes violently. Here is the eighth reason, near and far, to the earth being destroyed.

21-23. There are eight congregations, Ananda — a gathering of noble, brahmana, homeowners, hermits, guardian spirits, the Great Thirty Three, Mary and Brahma. And when, Ananda, I entered those gatherings before sitting down or entering into a conversation, I became a color similar to their color and voice, similar to their voice. And then in a pious conversation I taught them, awakened, and pleased. But they did not know me when I spoke with them and said: “Who is it, that says so, is it a man, is it a god?” And having taught them, having awakened, encouraged and delighted in a pious conversation, I disappeared from there. But they did not recognize me, even when I hid and said: “Who is it that disappeared so, is it a man, is it a god?”

24-32. Here, Ananda, eight positions of knowledge. When a person with the thought of forms in his mind sees external forms that are finite and pleasant or unpleasant to the eye, and having met them, he realizes that he knows and sees them – this is the first position of knowledge. When a person having the thought of a form in his mind sees an outward form of a form that is unprecedented and pleasant or unpleasant, for looking, and meeting them he realizes that he sees and knows them – this is the second position of knowledge. When a person is outside the inner thought of the form, he sees by external means the forms that are finite and attractive or unpleasant to the eye, and meeting with them he realizes that he sees and knows them – this is the third position of knowledge. When a person is outside the inner thought of the form, he sees outwardly the forms that are unprecedented and pleasant or unpleasant to the eye, and meeting them realizes that he sees and knows them, – This is the fourth position of knowledge. When a person is outside the inner thought of the form, he sees outwardly the forms blue in color, blue in appearance and reflecting blue, as for example a Ummah flower of blue color and reflecting blue, and having met with them realizes that he sees and knows them, this is the fifth position knowledge. When a person is outside the inner thought of the form, he sees with an outward appearance the forms that are yellow in color, yellow in appearance and reflecting yellow, and having met with them he realizes that he sees and knows them – this is the sixth position of knowledge. When a person is outside the inner thought of the form, he sees the appearance of the form, red color, red view and reflecting the red, and meeting with them realizes that he sees and knows them – this is the sixth position of knowledge. When a person is outside the inner thought of the form, he sees with an external image the forms that are light in color, light in appearance and reflecting light,

33-42. This is the way of deliverance, Ananda, and there are eight steps in it. Whoever realizes that there is a view, he clearly recognizes the view – this is the first stage of deliverance. Outside of the inner thought of the form, he sees forms in an external way — this is the second stage of deliverance. Thinking: this is what – good, he becomes alert – this third stage of deliverance. Throwing away completely any thought about the form, destroying any image of cash, leaving all difference, he thought: all the one infinite space is asserted in the state in which only the consciousness of infinity resides – this is the fourth stage of deliverance. Distracting completely from the thought of infinity, he, with the thought: all one united infinite consciousness, is asserted in the state when a single infinite consciousness is attained – this is the fifth stage of deliverance. Descending from a state of infinite consciousness, he thought: “

43. When I bowed, Ananda, under the tree of the shepherd Nigrodhi on the banks of the Nerejara river, after attaining great illumination, then, Ananda, Mara, the Evil Spirit, came to the place where I was, and standing next to me turned to me with these words: “Leave now life, Sir! Go away, O Blessed One! It is due time to leave the Blessed One!”

44. When he said so, I turned, Ananda, to Mary, the Evil Spirit, and said: “Until then, I will not leave, O Evil Spirit, until not only the brothers and sisters of the community, but also the lay disciples, husbands and wives , will not become truly accommodating, wise and taming themselves, taught and prepared, immersed in the Scriptures, fulfilling all the great and small rules, true in life, going their own way, according to the decrees – until they have perfectly learned the Teaching, they will not be able and others pass it on, teach it, make it cognize, establish, explain, until they are ready s defeat vain talk, kotopym ppedany d.pugiye, and by far the paznesti Lighting proclamation about the miraculous truth.

45. I will not leave until my pure Teaching of piety becomes prosperous, spreads far into the world, is not beloved in its entirety, and will not be fully announced for the good of men.

46. ​​And now, Ananda, Mary again visited me in Chopala-Chetye, the Evil Spirit turned to me and said: “Leave now life, O Blessed! Die now, Sir! Time to pass away to the Blessed!”

47. And when he said so, I answered him and said: “Rejoice, the final extinction of the Perfect One will come soon. By the end of the third month from this day the Perfect One will die!”

48. In this way, Ananda, Performed today in Chopala-Chetye, by will and freedom, threw off the rest of his life! “

49. And when those words were said, the worthy Ananda turned to the Blessed One and said: “Good Lord, stay on the earth in this kalpe! Remain, O Blessed one, for the good and happiness of many, many, out of pity for the world, for good and salvation of people and gods! “

50. Enough, Ananda, do not beg the Perfect. Time has passed for such requests.

51-53. “Do you believe, Ananda, in the wisdom of the Perfection?” – “Verily, Sir,” – “Why are you bothering the Perfection?”

54. From the lips of the Blessed I heard: “Who ascended into wisdom, Ananda, through the four highest steps of holiness and so embraced them that he can spiritually ascend upon them and, affirming them, edify them, if he wished, he could abide in that same birth in this calpe. And now the Perfect One has reached the top of wisdom, and could if he wanted to, stay here. “

55. “Do you believe, Ananda?” “Truly so, Master!” – “This is your mistake, this is your fault, Ananda, – when the hint was so obvious, the suggestion was so obvious, you could not understand that, and you did not beg the Perpetrator, saying:“ Thank God, “stay in this calpe. Live oh, Blessed One, for the good and happiness of many, many, out of pity for the world, for the sake of salvation and the good of people and gods.” If you had been begging for the Perfection in this way, the Perfected one might have rejected your appeal up to two times, but for the third he would condescend to your prayers. Here is your mistake, here is your fault!

56. When I was staying, Ananda, in Rajagriha, on a summit called the Top of Korshun, I told you, Ananda: “What a beautiful place of Rajagriha, how magnificent this Top of the Korshun is! he embraced them, that he could spiritually uplift them and confirmed himself to edify them — if he wished, he could have been in the same birth, in this kalpa. And when the hint was so clear, the suggestion was so obvious, you didn’t understand, turned to the Perfect One, did not beg him: “Good gracious, Sir, to be here all this kalpu! Oh, live, Blessed, for the good and happiness of many, many, out of pity for the world, for the joy and happiness and welfare of people and gods. “If you begged the Perfect One, the Perfect One might reject your appeal up to two times, but for the third he would take it.

57-62. And now, in Chopala-Chetie, I told you: “Oh, Ananda, how beautifully Vesali, how beautiful Uden-Chety and Bahaputta-Chetya and Sarandada-Chety! Who, Ananda, comprehended in wisdom the four steps to holiness, worked in them it has grown, and has risen in the spirit to ascend them and edify them from above, that, if he wished, could have stayed in the same birth in this kalpa, and now the Perfect One could, if desired, remained here all this kalpa.

63. But did I not say before, Ananda, that in the nature of things that are dear to us and loved ones, that we must once part with them, leave them, be separated. And is it possible that born, having become a creature, in itself bearing the beginning of its decomposition, is it possible that it would not die? There is no way to be possible! … And now this mortal creature, Ananda, is rejected, abandoned, rejected, rejected by the Performed. The rest of the days of my life have been abandoned by me. That’s right! – said the Perfect One: “Soon the hour will come for the last quenching of the Perfect. After three months from this day, the Perfect will die. And there will be no change of the word for the sake of life here.

64. On the way, Ananda, let’s go to Mahavana! “-” So be it, Sir. “The glorious Ananda answered the Blessed. And the Blessed one went to Mahavana, and when he arrived there, he said to Ananda:” Go, Ananda, and gather in The Assembly Hall of those students who live next door to Vesali. “-“ So be it, Sir. “Ananda replied. And the brothers living next door to Vesali gathered, Ananda went to the Blessed One and bowed down to be nearby. And standing next to him, he turned around to the Blessed One and said: “Sir, the disciples have gathered, do as you consider for the best.”

65. Then the Blessed One went to the Hall of Assemblies and sat there on the mat, spread out for him. And then the Blessed One turned to the monks and said: “Oh, brother, I have told you the truths I have learned. Go deep into them, scrutinize them, meditate on them, bring messages about them far away, so that my pure doctrine of piety will be immortalized for a long time – so that it shines for the benefit and happiness of many, many, with love for the world, joy, experience and prosperity of people and gods.

What are the truths that upon comprehending, I gave you that you lived in them, deepened in them, and far carried the proclamation, so that my pure teaching of piety would be immortalized on earth for the benefit and happiness of many, many, out of pity for peace, for salvation and the test and prosperity of people and gods? These are the truths: four deep thoughts, the great struggle against evil, four steps to holiness, five spiritual forces, five spiritual feelings, sevenfold wisdom and a noble eightfold path. Here, dear brother, the truths I have learned that I have given you, embracing them, struggling in them, reflecting on them, preach, so that my pure doctrine of piety will perpetuate for the good and happiness of many, many, out of pity for the world, for the sake of salvation and peace and the welfare of people and gods.

66. And the Blessed one exhorted the disciples and said: “Listen carefully, I take you, I exhort you: all that is created perishes – work zealously on the path of salvation! The last quenching of the Perfect will come soon, after three months from this day, Perfect will die. to the end; I leave you, I depart, trusting only in myself. Keep watch, brother, be holy, be wise, be strong in great decision! Watch the spirit! He who does not lose heart, but believes the Law and Truth, will cross this sea of ​​life, crush sorrow to the end. “

Chapter 4
1. Early in the morning the Blessed One dressed and, taking his cup, went to Vesali to ask for alms; having walked around Vesali, and having tasted food, he, returning, looked around Vesali and addressed Ananda with such words: “Last time, Ananda, the Perfect one visited Vesali. Let’s go now to Bandagama, Ananda.” “So be it, Master,” Ananda answered the Blessed One. And so the Blessed One, surrounded by many students, went to Bandagama, and there the Blessed One stopped in the village.

2. Then the Blessed One turned to the disciples and said: “From ignorance of the four truths, from ignorance of them, about shit – that’s why we wandered so long in this weary path of rebirth, so long we walked with it – and you and I. What are and these four truths? – the noble way of life, noble concentration, noble wisdom, noble happiness and liberation! And now – when the noble way of life is realized and experienced, when the noble thought is realized and experienced, when the noble wisdom is realized and experienced and experienced noble liberation of – then vypvana kopnem with a thirst for life, in the end it pazpushena, leading all to new and new vozpozhdeniyam – and of his birthday to an end. “

3. Thus the Blessed One said, and when he said so, Happy, he again spoke, the Teacher: “Justice, deep concentration, wisdom, lofty freedom – these are the four truths revealed to them personally, Gotama, boundless glory. Having learned the truth, he proclaimed it Time! – the hour of the death of the Master, endowed with a divine eye, conquering suffering!

4-6. And then the Blessed One turned to Ananda, and said to him: “On the way, Ananda, we are going to Bhoganagara!” – “So be it, Master,” answered the glorious Ananda and the Blessed One, surrounded by a crowd of disciples, headed towards Bhoganagara.

7. The blessed one turned to the disciples and said: “I will teach you, brother, four great relationships. Look, listen to my words for the good!” – “So be it, Sir, the disciples answered, and this is what the Blessed One said:

8. “First of all, brother, the student can say this:” From the lips of the Blessed One I heard, from him I took. Here is the truth, here is the law, here is the Teacher’s teaching. “Hearing such a word spoken by brother, never, oh brother, do not praise him who said so, but never meet his words with blasphemy or mockery. Without blasphemy, without mockery, but carefully let every word and every syllable be heard, and then take the scripture and compare what has been said with the rules of the Charter, and if those words do not agree with the Scriptures, if they do not coincide with the rules of the Charter, you will accept the following decision: “It is true – this is not the word of the Blessed One and is mistakenly understood by that monk. “And then, you take that word away. If, however, it is in accordance with the Scriptures and coincides with the rules of the Charter, you will accept this decision:” That’s right, – this is the word of Blessed and truly it is understood by that monk. “So, you’ll learn your first attitude.

9. Then a brother, someone may say: “In such a place there is a community of students, with elders, leaders. From the lips of the community itself I heard, received face to face from it. Here is the truth, here is the law, here is the Teacher’s teaching. “And the word spoken by that monk, you do not meet neither praise nor reproach. Without praise, without disillusion, you will carefully, carefully, delve into every word, every syllable, and then take the scripture and compare it with the rules of the Charter. And if you compare this, you will see that it does not comply with the rules of the Charter, you will accept the following decision: “Surely, this is not the word of the Blessed One and it is falsely understood by that community.” And then, brother, you reject that word. But if it is in accordance with the Scriptures, if it coincides with the rules of the Charter, you will accept the following decision: “Verily, this is the blessed word and truly it is understood by that community.” That way,

10. Then, brother, one may say: “The elders, the profound sages, who observe the faith, as taught by the teaching, versed in the truths of the doctrine, in the rules of the Charter, the Laws and the Law, live there. I heard from them. I learned from them. Here is the Truth, here is the Law, here is the Teacher’s Doctrine. “Brothers, having heard those words, never praise, never reproach the speaker. No, without praise, without censure, you carefully and carefully understand every word and every syllable, and then take the scripture and compare with the rules of the Charter. And if it does not coincide with the Scriptures, does not meet the rules of the Charter, you take the following decision: “That’s right! – this is not the word of the Blessed and mistakenly understood by the elders.” And then, you throw that word away. But if it coincides with the rules of the Charter and meets the Scriptures, you will accept this decision: “That’s right!

11. Then, someone might say: “There is a monk who ripens in wisdom, watches the faith as an obedience has passed, who knows the truths of the Doctrine, knows the rules, the Law and the Law. From the lips of the elder I heard from him. Here is the Truth, here is the Law, here is the Teacher’s Teaching. ” And such a word, fraternity is not fitting to meet with praise or blame. Neither praising nor reproaching, but attentively and carefully you understand every word and every syllable, and then take the Scripture and compare with the rules of the Charter. And if it does not coincide with the Scriptures, does not meet the rules of the Charter, you will accept the following decision: “That’s right! – this is not the word of the Blessed One, and it is falsely understood by that monk.” And then you throw away, brother, that word. But if it meets the Scriptures, if it coincides with the rules of the Charter, you will accept the following decision: “That’s right! – this is the blessed word,

12-13. Having spent as much as was appropriate in Bhoganagar, the Blessed One turned to Ananda and said: “On the way, Ananda, we are going to Pava.” ““ So be it, lord, ”replied the glorious Ananda. And the Blessed One, surrounded by a crowd of disciples, headed towards Pava. And there in Pava, the Blessed One stopped in the mango grove of the Chunda Smith.

14. And Chunda the blacksmith, having heard that the Blessed One arrived in Pavu and stopped in his mango grove. And the Chunda blacksmith headed towards the place where the Blessed had stopped, and, having seen and bowed before him, respectfully sat side by side. And then the Blessed One taught him in a pious conversation, awakened, touched his heart, and pleased him.

15. And then he taught, awakened and rejoiced, turned to the Blessed One and said: “May the Blessed One honor me tomorrow at a meal, along with the community of monks.” And Blessed agreed in silence.

16. Seeing that Blessed agrees, the Chunda-blacksmith got up from his seat, leaned in front of him and went around him to the right, left.

17. At the end of the night, Chunda the blacksmith made in his home a tender rice and cookies, and a piece of dried meat boar. And then he informed Blessed, saying: “Time, Sir, the meal is ready.”

18. Early in the morning, the Blessed One dressed and, taking the cup, went with the monks to the dwelling of the Chunda Smith. Arriving there, he sat down on the seat prepared for him. And when he sat like that, he turned to the Chunde the blacksmith and said: “You made dried meat boar – bring it to me, Chunda, and treat the monks with sweet rice and cookies.” “So be it, Master,” answered Chunda to the Blessed One. And he brought the meat to the blessed one, and the sweet rice and cookies to the monks.

19. Having tasted it, the Blessed One turned to the Chunde the blacksmith and said: “What remains of the meat of the boar, Chund, is dawn in the earth. I do not see anyone, Chund, neither on earth, nor in heaven, nor in the sphere of Brama and Mary, nor among hermits and brahmanas, not between people and gods, who would be worthy to eat from the remains of that food, except for the Perfect one. ” “So be it, Master,” answered the Chunda Smith. And what was left, the meat was boar, he carried and buried in the ground.

20. After that he returned and sat respectfully next to the Blessed One. And the Blessed One in a pious conversation taught, awakened, touched his heart and pleased. Then the Blessed One got up from the seat and left.

21-22. And when the Blessed One tasted the food of the Chunda Smith, a cruel ailment entered into him, severe pains began, the harbingers of death. But the Blessed One in wisdom and resolve endured patiently suffering.

23. Having tasted the food of Chunda the blacksmith, – as I was lucky to hear, – he firmly endured sufferings, heavy, agony. When he tasted the meat boar, he entered into a terrible ailment; Relieving the suffering, the Blessed One said: “Let’s go to Kusinara!”

24. And so the Blessed One got off the road and approached the foot of a certain tree; and when he arrived, he turned to the glorious Ananda and said: “Fold, Ananda, I ask you, a cloak and spread for me. I’m tired, Ananda, I need to rest.” – “So be it, Sir,” said the glorious Ananda and spread a cloak four times folded.

25. And Blessed sat down and sat down, turned to Ananda and said: “Bring me water, Ananda, I ask you. I, Ananda, would like to drink thirst.”

26. And Ananda told the Blessed One: “Sir, just about five hundred carts have passed through streams. The water is disturbed by the wheels, muddy, dirty. The Kakutha River, the Lord is not far from here, it is clean and clear, it can plunge into its cool waters. drink water and refresh your members. “

27. And the second time the Blessed One turned to Ananda and said: “Bring me some water, Ananda, I beg you. I thirst, Ananda, I would like to drink.”

28. And Ananda answered the Blessed One again: “Sir, about five hundred carts have just passed through the train. The water is disturbed by the wheels, it is muddy, dirty. The Kakutha River, the Lord is not far from here, it is clean and clear, it’s nice to plunge into its cool waters. can drink water and refresh his body. “

29. And for the third time, the Blessed One turned to Ananda and said: “Bring me some water, Ananda, I ask you. I am thirsty, Ananda, I would like to drink.”

30. “So be it, lord,” the glorious Ananda answered the Blessed, and taking the cup, he went to the little stream. And so! – a small stream, before that indignant at the wheels, becoming muddy and dirty, as soon as Ananda came to him, he became clean and clear, completely uncomplicated.

31. Then Ananda thought: “How wonderful, incomprehensible, how great the power of the Blessed One! A brook outraged by the wheels, which became muddy and dirty, now, as soon as I approached him, I became clean and clear, not outraged at all!”

32. And filling the cup with water, he returned to the Blessed One: “Drink the water, Blessed! Drink the water, Blessed!” And the Blessed one drank water.

33. At this very time, a certain person, Pukkusa by name, a young Mull, a student of Alarya Kalama, passed by, returning from Kusinara to Pava.

34. And Pukkus, the young Mull, saw that the Blessed One was sitting at the foot of a tree. Seeing him, he approached the Blessed One, and going up and greeting him, sat respectfully side by side. And sitting like that, Pukkusa, the young Mull, said to the Blessed One: “How wonderful, Sir, that those who have left the worldly can be in such a mental environment!

35. Once, Sir, Alyara Kalama sat in front of a tree, resting, hiding from the heat. At that time, five hundred wagons drove past Alara Kalama. And the conductor, walking in the tail of the caravan, turned to him and said: “Did you see, mister, five hundred wagons passed by?” – No, friend, I haven’t seen. “-” Did Mr. hear the noise from the wheels? “-” No, friend, didn’t hear. “-” Did you sleep then, sir? “-” No, friend, I didn’t sleep then. ” – “So you were awake, sir?” – “Yes, I was awake, friend.” – “So, sir, you didn’t sleep, but you were awake, but you didn’t see and did not hear that the caravan passed by – and the whole dress is yours showered with dust! “

36. Then the man thought: “It is incomprehensible, wonderful that those who leave the world can be in such a deep state that even when they are awake and conscious, they don’t see or hear that five hundred wagons passed by, one by one and each almost hitting him. “And having expressed to him his deep reverence, that man went away.”

37. “What do you think, Pukkus, which is more surprising: whether when a person, being conscious, does not even see or hear how five hundred wagons passed by, one by one, almost touching him, – or when being conscious and awake, he does not see and does not hear how the rain pours, lightnings sparkle, thunderbolts rain down? “

38. “What a comparison, Sir! It is incomparably harder that a person, awake and conscious, would not see and hear how the rain is pouring, lightnings sparkle, thunderous arrows streak.”

39. “It happened to me once, at Pukkus, in Atum, on the thresher’s current. It rained, lightning flashed, thunderbolts rained down; two villagers and four oxen were killed.

40. At that time, Pukkusa, I left the current and walked thinking about my sweet dream, which visited me on the current of a thresher. And so, one man, Pukkusa, separated from the crowd and came up to me and came up, greeting me, he became respectful to the side.

41. And he asked that person: “Why did the people gather here?” “But it just rained, lightning flashed, thundered: two villagers and four oxen were killed. That’s why there were a lot of people here. But where were you, Sir?” – “I, friend, have been here all the time.” – “But did you see, Sir, what happened? But did you hear, Sir, what happened?” – “No, friend, I haven’t heard anything.” – “Have you rested at that time, Sir?” – “No, friend, I didn’t rest then.” – “So you were awake, Sir?” – “Yes, friend, I was awake then.” – “So, Sir, you were awake and being conscious, did not hear anything and did not see how it poured rain, lightnings shone, thundered thunder!” – “That’s right, that’s it, friend.”

42. And then, Pukkusa, that person thought like this: “It is inexplicable, wonderful that those who have left the world can remain in such a deep silence of concentration that when awake, conscious, they cannot see and hear, not a thunder in the sky, nor the noise from the heavy rain , not a flash of lightning. ” And expressing his deep faith in me, he walked away with the usual signs of veneration.

43-45. Then Pukkusa, the young Mull, offered a pair of green dresses, ready, trimmed, to Blessed and said: “Sir, here are a couple of green clothes, finished, trimmed. Do mercy, Blessed, receive from me!” – “Put one of them on me, Pukkus, in another Ananda.” “May it be so, Sir,” answered Pukkus to the Blessed One, and in one robe he dressed the Blessed One, in the other Ananda.

46. ​​And then the Blessed One in Pious discourse taught Pukkus, awakened, touched his heart, pleased. And Pukkusa, the young Mull, instructed, dull, awakened, pleased by the Blessed, rose in admiration from the seat, and bowing before the Blessed one, circumventing the right, left.

47. Soon after Pukkus withdrew, the young Mull, the glorious Ananda, laid both of the bridal robes on the Blessed One. They lost all their sparkle!

48. And the glorious Ananda said to the Blessed One: “How wonderful, Sir, how incomprehensible – the Blessed One’s face is so clear and shining! For as soon as I laid on the paramount robes on the Blessed One, all their former bright brilliance faded suddenly!”

49. “Truly so, Ananda! There are two minutes when the face of the Blessed One becomes clear, it is unusually bright.

50. That night, Ananda, when the Perfect One, reached Enlightenment, great, wonderful, and that night, on which he departs forever afterwards, – when, Ananda, the face of the Perfect One becomes clear, it was unusually bright.

51. And today, Ananda, for the third night guard, in Upavatan Kusinarska, in the grove, between twin trees, the Perfect one will enter the highest path! .. Now we go the way, Ananda, we go to the Kakuthe river. “-” So be it, Sir, “replied the glorious Ananda.

52. When Teacher put on the pair of dresses presented by Pukkusa, a golden radiance emanated from him.

53. Surrounded by a crowd of disciples, the Blessed One approached the Kakutha River; and having approached, plunged into the waters and drank. And having gone ashore, he went into mango grove.

54. And when he arrived, he turned to the glorious Chundaka and said: “Fold, I ask you, Chundaka, a four-piece cloak, spread on the ground. I am tired, Chundaka, I would have preferred now.” – “So be it, Sir,” answered the glorious Chundaka, and having folded the cloak four times, he spread it on the ground.

55. And the blessed privilege on the right side, putting one on the other tired legs; quiet, controlling himself, he gave himself up to thought, with the thought of rising in due time. And the worthy of Chund sat before the face of the Blessed One.

56. The Blessed One approached the Kakuthe River, to its quietly murmuring, bright and gentle jets; and tired, weary he plunged, Buddha, but he has no equal in the world. Having washed his body, having drunk water, Teacher came out of the river, and the disciples followed him in a crowded crowd. Blessed, Teacher, walking with the teachings of Truth, he arrived, a mighty sage in mango grove. And he said to the monk Chundake: “They spread to me like a bed, my cloak, four times folded!” Encouraged by the Saints, he quickly threw that cloak four times folded. Tired, tired, the Teacher descended, and a disciple of Chund sat before his face.

57. And so the Blessed One turned to Ananda and said: “Now, Ananda, they will rebuke Chundu the blacksmith: Sin, you, Chunda, a great disgrace to you, Chunda, that Perfection, having tasted your last meal, soon passed away.” But this rebuke, Ananda, must be rejected from Chunda, saying: “Good to you Chunda, glory to you, Chunda, that you had tasted the Perfect Food for the last time and then died. From the mouth of the Perfect One I heard, from him I took such a word : “Two food offerings give an equal fruit, equal profit – a higher fruit and a higher profit than all others. What are those two things? The offering of food, having tasted it, has reached the Perfection of the highest Enlightenment, and the offering of food, having tasted which the Perfection has entered from the world on the highest path, – these are two things that give equal fruit and equal experience, higher than all others. And then, according to ordinance, it was destined for Chunde, in long life, in good fortune and glory, in inheritance in heaven and the power of dominion on earth! “This is how it is appropriate to reflect any rebuke to Chunde the blacksmith.”

58. And then the Blessed one loudly and solemnly uttered: “The giver will multiply good; in the one who has shortened himself there will be no excitement of anger; the righteous one will reject all the sinful and root out all sweetness and bitterness and all seduction!”

Chapter 5
1. The blessed one turned to the glorious Ananda and said: “On the way, Ananda! – we go to the Mallov grove, on the other side of the Hiranyavati River.” – “So be it, Sir.” – answered the glorious Ananda Blessed.

2. And the Blessed One, accompanied by a crowd of monks, went to the mango grove on the other side of the Hiranyavati River, and, having arrived, turned to the glorious Ananda and said:

3. “Prepare for me, Ananda, I ask you, with my head to the north, between the twin trees. I am tired, Ananda, and I would be happy to.” – “So be it, Sir,” the glorious Ananda answered the Blessed One. And he made a bed with his head to the north, between the trees – the twins. Blessed privilege and, resting on his right side, put one on the other tired legs; and he was thoughtful and deeply focused.

4. At that time, the twin trees were in full bloom, although they had no time to bloom; and flowers sprinkled on the body of the Perfect One, poured rain, covering the body of the Perfect One in retribution of honor to the governor of the Ancient Buddhas. The celestial flowers of Mandarava and the flakes of a heavenly sandalwood fell from the sky, fell, fell on the body of the Perpetrator in retribution of honor to the viceroy of ancient Buddhas. Heavenly sounds poured from heaven, in retribution of honor to the viceroy of ancient Buddhas. And heavenly hymns sounded in heaven, in retribution of honor to the viceroy of ancient Buddhas.

5. Then the Blessed One turned to the glorious Ananda and said: “The twin trees are in bloom, and they fall on the body of the Perfect One, showered, rained flowers in honor of the Viceroy of Ancient Buddhas. Heavenly flowers Mandarava and the flakes of heavenly sandalwood rain down from heaven, showered the body of the PERFECT, in giving glory to the governor of the Ancient Buddhas, and heavenly hymns are heard in heaven in giving honor to the governor of the Ancient Buddhas.

6. But not by that, Ananda, Perfectly venerated, blessed, exalted, not in that praise be to him, blessing! When brothers and sisters, pious husbands and wives fulfill all the great and small rules, are justified, follow the path in my footsteps – this is what the Perfected, blessed, honored, this is the veneration of the Perfect, the most precious worship to him! Oh Ananda! Be constant in the performance of a duty, both great and small, live a wonderful life, follow my path! And that, Ananda, is fitting to teach others! “

7. At this very time, the glorious Upavana became before the face of the Blessed One, fanning him. And the Blessed One was displeased with Upavana and said to him: “Stand up to the side, brother, do not stand in front of me face to face!”

8. And Ananda thought: “In the glorious Upavan, from the earliest times, there was close care for the Blessed One and service to him. And in the last minutes the Blessed One was dissatisfied with Upavana and said to him:“ Stand up to the side, brother, do not stand face to face before me! ” What is the reason that the Blessed One is dissatisfied with Upavana and said so? “

9. And the glorious Ananda told the Blessed One: “Glorious Upavan has long had the closest care of the Blessed One and serving him. And in the last minutes the Blessed One is dissatisfied with the Upavana and said to him:“ Stand up to the side, brother, do not stand face to face in front of me ! “What is the reason that the Blessed One is dissatisfied with Upavana and said so?”

10. “In large numbers, Ananda, the spirits gathered in order to serve the Perfect. And the spirits, Ananda, repent and say:” From afar we came to serve the Perfect. Rarely are the Perfected in the world, and few of them, Arkhatov-Buddhas. And today, the last night guard will be the death of the Perfection; and this glorious monk stands before the Perfection, obscuring him, does not allow us to serve the Perfection in the last hour of his life – so, Ananda, the spirits will be forgiven. “

11-12. “What spirits does the Blessed One think of?” – “The spirits of heaven, but not detached from the earthly, tear their hair on themselves, Ananda cry, break her hands and cry bitterly, prostrate themselves on the ground and rush about in dismay, yearning for thoughts:” Soon, Blessed will soon die! Soon, soon the Blessed One will depart! Soon, the World will soon die out! “.

13. Spirits of the earth and untouched from the earth tear their own hair, Ananda cry, break her hands and cry bitterly, prostrate herself on the ground and rush about in grief, longing for thought: “Soon, soon Blessed will soon come soon! soon the World will die out! “.

14. But perfumes, free from passions, transfer grief more calmly, patiently, in wisdom, who comprehend the meaning of the word: “Everything created is perishable! Is it possible that the born, produced to life, would not be destroyed ?! – There is no such order of things! ..

15. “In the old days, Sir, the monks, having rained in different places, had the right to visit the Perfected, and it was our custom to take those revered monks and visit the Blessed with them. And now we can no longer, by the blessing of the Blessed One, “Sir, meet the monks and come with them to the Blessed!”

16. “Four places, Ananda, whoever believes can always attend with a sense of reverence and reverence. What are the four places?

17. The place, Ananda, where the believer will say: “Here the Perfect One was born!” – befitting to visit the faithful in awe and love.

18. The place, Ananda, where the believer will say: “The One who has accomplished the Great, perfect vision” has arrived here — it is fitting for the faithful to visit in awe and love.

19. The place where the believer will say: “Here the Perfect Wheel of Teaching is launched by the Perfect One,” – it should be visited by the faithful in awe and love.

20. The place, Ananda, where the believer will say: “Here the Perfection has permanently departed in the last highest departure,” – it should be visited by the faithful in awe and love.

21. And they will come, Ananda, faithful brothers and sisters, pious husbands and wives, and they will say: “The Perfect One is born here,” – “The Perfect One reaches the Great Enlightenment here,” – “The Perfect Wheel of the Teaching started here,” – “The Perfect One left forever in the last highest departure. “

22. And who, Ananda, in future times, believing to go to those places, after death he will be reborn when the body is destroyed, in the heavenly dwellings of happiness! “

23. Sir! How should you behave with women? ”-“ Don’t look, Ananda! ”-“ But if we see what to do? ”-“ Don’t talk, Ananda! ”-“ But if they start talking? ”-“ Go away, Ananda! ”

24. Sir! How to read the remains of the Perfected? “-” Do not confuse yourself, Ananda, with honor to the remains of the Perfected. Be diligent, I implore you for your good. Dedicate your labor to that which is gracious to you. Be steadfast, be diligent, be persistent on the way to a good goal! There are men of reason, Ananda, among the noble, Brahman, homeowners, believers in the Perfect, and they will pay tribute to the remains of the Perfect.

25. What should be done, Sir, to deal with the remains of the Perfected? “-” How do the Tsar of the Kings act with ashes, the same should be done to the remains of the Perfected. “-” And how, Sir, do the remains of the King of the Kings? “

26. The body of the Tsar of the Kings, Ananda, is dressed in new clothes, and then wrapped in a shroud of combed cotton fluff, and after that the body is covered with new clothes, and so on, until the body is covered with five hundred layers of both genera. Then the body rests in an iron vessel with oil and is covered with another iron vessel with oil. Then they build a funeral pyre of all kinds of incense incense and burn the body of the Tsar of the Kings. That’s what they do, Ananda, with the remains of the King of the Kings. And just as they do with the remains of the Tsar, the Kings must deal with the remains of the Perfected. At the intersection of four roads should erect a stupa to the Perfect. And whoever brings flowers, incense or adornments to her, who wants to bow there heartily, will be happy and blessed for long periods!

27. And so, who, Ananda, is worthy of a stupa and their number is four, – Perfect, Arhat Buddha is worthy of a stupa; – Pryataka Buddha is worthy of a stupa; – The faithful listener of the Perfect is worthy of a stupa; – The Tsar of Kings is worthy of a stupa.

28. And why is the All-perfect Arhat Buddha of a stupa worthy? – Because, Ananda, if you thought: “Here is the stupa of the Blessed, Arhat-Buddha,” the heart of many, many will subside and quiet joy will pour in them. And those who have died down in their hearts, dying, they will be reborn by death when the body is destroyed, in the heavenly dwellings of happiness.

29. And why is the Buddha-worth of the stupa worthy? – Because, Ananda, if you thought: “Here is the stupa of that Blessed, that Pratyak-Buddha,” the hearts of many, many will subside, quiet joy will pour in them; and, dying of the heart, dying, they will be reborn by death when the body is destroyed, in the heavenly dwellings of happiness.

30. And why is a faithful listener of the Blessed Buddha worthy of a stupa? – Because, Ananda, if you thought: “Here is the stupa of the one who in faith followed Blessed, the Buddha,” rest the hearts of many, many, and embrace their joy; and, quiet in their hearts, joyful by death, when the body is destroyed, they are reborn in the heavenly dwellings of happiness.

31. And why is the King of the Kings worthy of the stupa? – Because, if you thought: “Here is the stupa of the righteous king, who truly ruled,” the hearts of many, many will subside and rejoice, and those who are quiet hearted, joyful, they are born by death, by the destruction of the body, are born in heavenly abodes of happiness.

32. Then the glorious Ananda went into the cell; he stood there, peering at the ceiling of the door, wept bitterly at the thought: “Alas, I am still a student and I have to work hard on my way to Perfection, and Teacher will soon leave me forever – he who is so merciful!”

33. And the Blessed One then called the monks and said: “Brother, where is Anand?” – “Glorious Ananda, Sir, went to his cell; he stands there and cries bitterly at the thought:“ Alas, I am still a student and I have to work hard on my way to Perfection, and Teacher will soon leave me forever – he who is so merciful ! “

34. Then the Blessed One called one of the monks, and said: “Go, my brother, call Ananda on my behalf, and say to him:“ Brother, Ananda, the Teacher calls you. ”-“ So be it, Master, ”answered the monk And went to the place where Ananda was and said to him: “Brother, Teacher calls you!” – “Lovely, brother,” Ananda answered. And he went to the Blessed and, bowing down, bowed before him, and sat beside him with reverence .

35. Then the Blessed One said to the glorious Ananda: “Enough, Ananda! Do not grieve, do not cry! Didn’t I, in other cases, say that sooner or later we were destined to leave what was dear to us, to leave, to leave forever? And is it possible, Ananda, that whatever was born, composed, that in itself bears the rudiments of destruction, does not die, sooner or later? There will be no such thing! .. For a long time you were close to me, by the deeds of your love, good and beautiful, unchanging, making up for the measure. You worked hard for the good, Ananda! .. Be assiduous in the feat and you will be freed from “great evils: from sensuality, from personality, from seduction, from ignorance!”

36. Then the Blessed One turned to the disciples and said: “All of the past Arhat Buddhas had ministers who also dedicated their lives to those Blessed ones like Ananda to me. And all the future Arhat Buddhas would have ministers just as committed to that Blessed One, as Ananda to me.

37. Brother, our wise man Ananda. He knows when he should visit the Perfect One, and when he should be the brothers and sisters of the community, pious husbands and wives, the king and counselors, teachers and students to visit the Perfect.

38-40. Brother, four wonderful and beautiful qualities Ananda has. What are those four? – When the brothers approach Ananda – rejoice at seeing him; and rejoice when Ananda teaches them; and become sad when Ananda shuts up.

41-45. Arise, Ananda, go to Kusinara and lime the Mallows of the Kusinarsky, tell them: “This day, O Vasetta, the last night’s guard, the Performed will die. Be gracious, O Vasetta, be supportive! In order to never rebuke yourself, saying:” In our city, the Perfection was departing, and we did not bother to visit the Perfection in the last hours of his life! “-” So be it, Master, “answered the glorious Ananda Blessed, and having dressed and taking the cup, he went to Kusinaru, accompanied by other monks.

46. ​​At that time, the Malla Kusinarsky gathered in the Assembly Hall to discuss public affairs. And then the glorious Ananda entered the Assembly Hall, and entered, informed Mallow, saying: “This day, O Vasetta, the last night watchman, the Performer will die. Be gracious, O Vasetta, be supportive! In order to never rebuke yourself, saying : “In our city, the Perfection was departing, and we did not bother to visit the Perfection in the last hours of his life!”

47. Hearing the news from Ananda, the Mallas with their young men, virgins and wives were deeply saddened, their hearts were alarmed. They sobbed, tore their hair, broke their hands, threw themselves on the ground and fought in anguish at the thought: “Sooner, sooner the blessed departs! Sooner, early the sun will set the world!”

48. And then the Mallas, with their young men and virgins and wives, sad, in hearty yearning, went into the grove, to Upavatana.

49. And the glorious Ananda thought: “If I admit the Kullins of Mallows to honor Blessed one after the other, then do not have time to get them before the Blessed in the morning. Therefore, it is better to let the Mallows of Kusinars be arranged in families and pass before the Blessed”, sir, Mall so-and-so with children, wives, retinue, friends humbly leans to his feet, O Blessed! “

50. And the glorious Ananda, placed Mallow in families, and so led them to the Blessed saying: “Sir, Mall such and such children, wives, retinue, friends humbly bow to his feet, O Blessed!”

51. And so the Mallows of Kusinarsky passed all over to the Blessed for the first night watch.

52. At the same time, a poor hermit named Subhaddra, who was not a believer, lived in Kusinar. And so Subhaddra, the hermit heard the message: “Now the third night watch will be the departure of the recluse Gotama.”

53. And Subhaddra thought: “I heard from my comrades, monks, old and ancient, mentors and teachers, the Perfected, the Akhaty-Buddha are rare in the world. And now the hermit Gotama dies for the third night guard. “in my spirit, and I believe that Gotama will tell the Truth, but she will crush my insecurity.”

54. Then Subhaddra – the hermit went into the grove, where there was a worthy Ananda.

55. And coming, he said to Ananda: “So I heard from my comrades, monks, venerable old men, mentors and teachers: The Perfected, the Akhaty-Buddha are rare in the world. And now the last night’s guard will be the departure of the Hermit Gotama. And somehow I was alarmed my spirit, and I believe the hesitation arose in my spirit, and believes me that the Hermit of Gotama will tell the Truth, he alone will put an end to my doubts. Oh, if I could stand before the Hermit Gotama! “

57. And when he said so, the glorious Ananda said to him: “Enough, friend Subhaddra! Do not bother the Perfect One, – the Blessed One is tired.”

58. The blessed one heard Ananda talk with Subhaddra. And the Blessed One called Ananda and said: “Enough, Ananda, do not restrain Subhaddra. Admit Subhaddra to the Perfected. Whatever Subhaddra would address to me, he would ask me out of a thirst for knowledge, and not with what to bother in vain. And mine words, he will be strengthened in knowledge. “

59. Then the glorious Ananda said to the Subbhadre the hermit: “Come in, friend Subbhadra, the Blessed One permits you.”

60. Then Subbhadra, the hermit, approached the Blessed One and, bowing to him and exchanging kind greetings, sat down side by side. And the hermit Subhaddra told the Blessed One: “Sir!” The brahmanas led the holiness of life, led the communities of disciples, glorious, knowledgeable, the founders of the teachings revered by people – Purana, Kasapa, Makkhali, Ajita in the hair shirt, Kachayna, Sanyajaya and Nigantha, with deep knowledge, how is it asserted, or did they not achieve knowledge at all, or did they alone reach, but others do not? “

61. “Enough, Subhaddra! Let them, as they say, have reached deep wisdom or have not reached at all, or alone have reached, but not others … I will tell you the Truth of Subhaddra. Listen carefully, come to my words.” “So be it, Master,” said the hermit Subhaddra.

62. And the Blessed One said: “If in the Doctrine, if the Eightfold Path is not found in the Path, you have not met a person of true faithfulness in them, neither in the first, nor in the second, nor the third, nor in the fourth stage of it. In what teaching, in what confession, Subhaddra, a noble eightfold path is found, in it you will also meet a person of faithfulness, the first or second, third or fourth stage of it. a man is faithful, vain teachings of teachers – do not lead to bliss Wu. Only in him, Subhaddra, they live the life of the life that is the Life of Really, let not Arkhatov lose the world! .. I was twenty-nine years old, Subhaddra, when I renounced the world in a thirst for good. Fifty and one years I was a wanderer ,

63. And then Subhaddra, the hermit, turned to the Blessed One and said: “Wonderful are the words of your mouth, Sir, wonderful! How they raise the lethal, how they open the hidden, how they bring the lost one into the path, and bring light into darkness, so that the sighted can clearly see, – so is Truth, manifoldly explained to you, O Blessed! I will run to you, Blessed, to the Law and Brotherhood! Yes, I will be blessed as a disciple, faithful forever from now on! “

64. “Who was, Subhaddra, the confessor of other teachings and runs away now, he must take four months to work, and after four months the calmed-out brothers will devote him” …. “then I will take four months before and then yes the brothers who have died down will dedicate me! “

65-66. But the Blessed One called Ananda and said: “Take Ananda, Subhaddru, as he is.” “So be it, Master,” Ananda answered.

67. And Subhaddra, the hermit, said to the glorious Ananda: “Great experience, good fortune, that you were all covered by the doom of the Teaching by the hand of the Teacher himself!”

68. And the hermit Subhaddra was consecrated to the highest level before the face of the Blessed; and after the adoption, the glorious Subhaddra remained in seclusion, strict, zealous, decisive. And that lofty goal, for the sake of which people leave the comforts and joys of home life, having taken homeless wanderings, he achieved by himself, knew and realized, all the time he was face to face with her. And he knew that the revival had finished, a higher life had been achieved, that it had to be accomplished and nothing was left to him in this life.

69. And the glorious Subhaddra was one of the Arkhats, and he was the last disciple converted by the Blessed One.

Chapter 6
1. And the Blessed One turned to the glorious Ananda and said: “Maybe Ananda, who among you will think: the word of the Master has ceased, we no longer have a teacher! No, Ananda, you should not think so. Those truths, those rules of life that I exclaimed, established for all of you – may they be your Mentor after my death! ..

2. Ananda, when I leave, you do not turn to each other, as it was before, with the name “friend”. The youngest of the brothers can be called by name, by kind, by the word “friend” – but the younger elders should be called by the words: “master” or “venerable.”

3. After my death, Ananda, the community, if desired, can cancel all small and unimportant prescriptions.

4. At the end of my life, Ananda, may the supreme punishment be imposed on the monk Chhandu. “-” What, Sir? ” nor exhort. “

5. After that, the Blessed One turned to the disciples and said: “Maybe, some of you have feelings of dissatisfaction, or doubts about the Buddha, the Truth, the Way. Freely ask, take! Yes, you never have a reproach to thought:” Our teacher was with us, and we did not move to ask him, but were face to face with him! “And when he said so, the brothers were silent.

6. And second and third time, the Blessed One said: “Maybe, some of you have a feeling of dissatisfaction, or doubt about the Buddha, in the Truth, in the Way. Freely ask, take! Yes, you never have the reproach to yourself thought: “Our teacher was with us, and we did not move to ask him, but were face to face with him!” And the monks were silent.

7. Then the Blessed One turned to the brothers and said: “Maybe you are not asking me, my disciples, out of respect to me, your teacher. Let the brother then turn to the other.” And when he said so, the monks were silent.

8. Then the glorious Ananda said to the Blessed One: “How wonderful, Sir, how wonderful! Truly! – I believe that among all the brothers gathered here, there is not one who would have a feeling of dissatisfaction, or doubt, in the Buddha, in the Truth, on the Way . “

9. “Full faith was reflected in your words, Ananda! Yes, Ananda, the Perfect One knows that there is not one among you who would have a feeling of dissatisfaction or or doubt in the Buddha, in the Truth, in the Way. For the very last of those five hundred monks, renewed in spirit and will not be reborn in a place of grief, close to the last salvation. “

10. Then the Blessed One turned to the monks and said: “Listen, disciples, I exhort you: in the destruction of the life created, work for salvation with all zeal!” And that was the last word of the Perfect.

11. Then the Blessed One went deeper into the first deep convergence, and ascended into the second, and ascended into the third, and ascended into the fourth, and ascended into that state of consciousness when he is faced with a single infinite space; and then he moved into a state of consciousness of a conscious single infinite spirituality; and leaving consciousness of one infinite spirituality moved into a quiet state of voidness; and leaving a pure consciousness of voidness, he moved to a state that is not thought and not thoughtless, moved to a state where consciousness is not worried either in sensations or thoughts.

12. Then the worthy Ananda said to the worthy Anurudha: “Oh, Mr. Anurudha, the Blessed One has passed away!” – “No, brother Ananda, the Blessed One has not died yet, he only moved to a state where the spirit is not disturbed by feelings or thoughts.”

13. Then the Blessed One, proceeding from the state when consciousness is neither disturbed by feelings nor thoughts, entered into a state which is non-thought and non-thoughtless; and proceeding into a pure state of voidness; and proceeding from a pure state of voidness, he entered that state when a single infinite consciousness is recognized; and proceeding from the state of a single infinite consciousness, he entered into the consciousness of a single infinite space and proceeding, he moved to the fourth state of consciousness, in the third, second, and first. And again, starting from the first, he moved to the second, and ascending entered the third, and ascending entered the fourth. And proceeding from the fourth, the Blessed One died immediately.

14. At the moment of the departure of the Blessed, there was a terrible earthquake, terrible, terrifying, and the thunders of heaven were destroyed.

15. And at the moment of the departure of Blessed Brahma, Sahampati exclaimed loudly: “All beings, all of them who have lived, discard their once composed form, are a combination of spiritual and bodily qualities, giving them a fleeting image both on earth and in heaven. now, the Teacher, incomparable among other people, the governor of the prophets of ancient times, mighty in wisdom, clearly seen dead! “

16. And at the moment of the death of the Blessed, Sacca, the lord of the gods, exclaimed loudly: “All the parts and forces of every creature are transient; their nature: growth and death; when they are created, they are destroyed; happiness is given to those who are buried in eternal rest!”

17. And at the moment of the Blessed’s death, the glorious Anurudha exclaimed: “When he, having crushed all drives, all desires, living in the serene tranquility of Nirvana, – when he, the Great Sage, completed the course of his life, no lasting torment did not shake him hard “Without alarm, without embarrassment, he quietly triumphed over death. As the bright flame fades, so was his last release from life’s bonds!”

18. And at the moment of the death of the Blessed, the glorious ananda exclaimed loudly: “Terrible, terrible! Hair has stood on end! He, gifted with all goodness, the exalted Buddha, has passed away!”

19. When the Blessed One died, those of the students who were not yet free from passions would break their hands and sob, others would throw themselves on the ground and rush about in anguish at the thought: “Blessed died early, Blessed left early, early left! , the Sun of the World has early set! ” But those students, whose passions died down, squeezed grief in their hearts defeated her by thinking: “Alas, all that has been composed fleetingly. Is it possible that the born, within itself bearing destruction, would never be destroyed?”

20-22. Glorious Anurudha and glorious Ananda spent the rest of the night in a pious and quiet conversation. And then the glorious Anurudha said to the glorious Ananda: “Go, brother Anand, and lime the Mallows of Kusinarsky, tell them:” O Vasseta! Blessed is dead, do as it befits you now! “-” So be it, Sir! “Ananda answered. And in the morning, having dressed and having taken his cup, he went to Kusinara with one of the monks.

23. At that time, the Malla Kusinarsky gathered in council, deliberating. And the glorious Ananda joined the Council of the Mallows of Kusinarsky and informed them, saying: “Oh, Vasseta! Blessed has passed away, do as it befits you now!”

24. And when they heard the news of Malla with their young men, virgins, and wives, they became sad, sorrowful, and their heart sank. Some cried, tore their hair, others frantically clasped their hands and wept, others threw themselves to the ground and rushed about, languishing at the thought: “Blessed died early, Blessed died early, Blessed early, Light died out!”

25. And then the Malli of Kusinarsky said: “Collect all the fragrances, and the branches of flowers and music in Kusinar.”

26. And the Mallows of Kusinarsky took aromas and branches of flowers, and music, and five hundred changes of clothes, and went to Upavatana, to the grove of Mallows, where the Blessed One rested. There they spent the whole day in retribution of honor, glory, praise and worship of the remains of the Blessed, with hymns, dances, flowers, fragrances, music; And they made a shroud of clothes, and weighed out the ornaments.

27. Then the Mallows of Kusinarsky thought: “Late, without time to now bury the body of the Blessed.” And they gave honor, glory, praise and worship to the remains of the Blessed with hymns, dances, flowers, flavors, music, and so spent the whole next day and the third and fourth, and the fifth and sixth.

28. Then on the seventh day the Malla Kusinarsky thought: “Take the Blessed body, take it at noon for the city, giving praise, glory and worship by dancing, singing, decorating with flowers, waxing incense – and there, in the south of the city we finished the funeral rite.”

29. After that, eight military leaders of the Mallas washed the govs and put on new clothes to carry the body of the Blessed One. But then, they could not lift it.

30. And then the Mallows of Kusinar told the glorious Anurudha: “What is the reason, Sir, that the eight military commanders of the Mallas, having washed the heads, put on new clothes to carry the body of the Blessed One, are not able to lift it?” – “Because, Vasseta, that you have one goal, the spirits of others.” – “But what, sir, is the purpose of the spirits?”

31. “You conceived, Vasseta:” We will take the body of the Blessed One south, for the city, saluting, glory, praise, worshiping by singing, playing, dancing, flowers, fragrances – and there, in the south, we buried. “But perfumes, Vassets , they think this way: “We’ll carry the body of the Blessed One by the north path to the north of the city, and entering the city by the northern gates, we will carry the body of the Blessed one by the northern path to the middle of the city, and leaving the eastern gate, saluting, glory, praise, worship of heavenly singing, dancing, playing, flowers and aromas, we carry the body to the altar of Mallov, called Makuta bandhan, in the east, etc. We have completed the burial order. “-” So be it, sir, as the spirits wish. “

32. And then the whole area was showered to the knees with the celestial flowers of Mandarava, and the spirits in heaven and the Malla Kusinari on earth gave honor, glory, praise and worship to the remains of the Performed by singing, dancing, playing, flowers and flavors; and the body of the Blessed One was carried to the northern part of the city, and through the northern gate in the middle of the city, and through the eastern gate to the altar of Mallov, called Makuta-bandhan, and there, in the east, they laid the body of the Blessed one.

33. Then the Mallows of Kusinar said to the glorious Ananda: “What should be done with the remains of the Perfect?” – “As they do, Vasseti, with the remains of the Tsar of the Kings, the same should be done with the remains of the Perfect. The king’s body, Vassets, are dressed in new clothes, and then they are wrapped in a shroud made of combed cotton fluff, then again covered with new clothes, while the body it will not be wrapped up in five hundred layers of both kinds one by one, then the body is laid in an iron vessel with oil, and the top is covered with another vessel with oil, then the funeral pyre is made of all kinds of incense, and the king’s body is burned. Stupa Tsar Tsars, that it must do the same with the remains of the Perfect. At the intersection of four roads, it should raise a stupa for the Perfect. And whoever he is, who brings flowers, incense to her,

34-35. And then the Mallows of Kusinar told the servants: “Collect all the combed, choppy fluff of Mallows.” And they dressed the Blessed’s body in new clothes, and wrapped a shroud of combed cotton lint, and again laid new clothes, and so on, until the Blessed’s body was shrouded in five hundred layers of both kinds of each other, and then they laid the Blessed’s body in an iron vessel with oil , and covered with others; and then they erected a funeral pyre from all kinds of aromas and laid on it the body of the Perfected.

36. At this time, the glorious Maha-Kashyapa was going from Pava to Kusinara, with a large community of monks, about five hundred people. And then the glorious Maha-Kashyapa came to rest at the foot of the tree.

37. At this very time, a certain naked ascetic, picking up the flowers of Mandarava, was walking towards Pava.

38. And the glorious Maha-Kashyapa noticed a naked ascetic, and when he noticed, he said to him: “Friend, do you know our Master faithfully?” “Yes, friend, I know him. A week has passed since the hermit Gotama passed away. That’s why I have these Mandarava flowers.”

39. Hearing the news, those of the monks who had not yet freed themselves from their passions broke their hands and wept bitterly, others threw themselves on the ground, rushed about, yearning for thoughts: “Sooner, early Blessed left life! Soon, early the World Light has died out!” But those of them who were freed from the influence of passion, they squeezed grief in their hearts thinking: “Everything is fleetingly composed. How can it not collapse once?”

40. At this time, a monk named Subhaddra, who accepted the feat of monasticism in old age, sat among those monks. And Subhaddra, an old man, turned to the monks and said: “Enough, shit! Don’t cry, don’t grieve! For a long, long time weighed upon us: It’s worthy of you, it’s not fair, but now we can do what we want and what not want, we won’t do that. “

41. But the glorious Maha – Kasyapa turned to the brothers and said: “Enough, take it! Don’t give up, don’t complain! Didn’t the blessed one tell us that in the nature of things dear to us and loved ones, that we should be separated sooner or later from them , to leave them, to part? And how could it be, so that the born, brought into life, composed, in itself bearing the beginning of destruction, would not collapse once? No, it cannot be.

42-45. Then the glorious Maha-Kashyapa arrived at the Makuta-bandhan of Kusinarsky, where the body of the Blessed was located. And when he came, he threw a cloak on one shoulder, and having bowed with folded hands three times reverently walked around the body and then bowed in front of the Blessed One.

46. ​​And five hundred monks threw wraps over one shoulder and bowed with clenched hands, three times reverently walked around the body and then reverently bowed before the feet of the Blessed One.

47. And when the reverential worship of Maha Kashyapa and five hundred monks was over, the funeral pyre of the Blessed One broke out.

48. And when the body of the Blessed One burned down, neither ash nor soot remained from the skin, nor from the inside, nor from the meat or from the nerves, nor from the joints, only bones remained. Just as burned oil leaves no ashes or soot, so does the Blessed body. And all five hundred pieces of the veil burned to the ground.

49. And when the body of the Blessed One burned down, streams poured from heaven and extinguished the funeral pyre of the Blessed One, and streams poured from the water storages and extinguished the funeral pyre; and the Mallows of Kusinars brought water, saturated with all the flavors, and extinguished the funeral pyre.

50. Then the Mallows of Kusinarsky in the Assembly Hall, surrounded the Blessed Bones with a lattice of spears and a shaft of bows; and seven days in a row they honored, glorified, praised and worshiped them with songs, dances, garlands and flavors.

51. Then the king of Magadhi, Ajatasattu, the son of a queen from the Vedih family, heard the news that the Blessed One had died in Kusinar. Then he sent messengers to Mallam, saying: “Blessed was from the caste of warriors, and I from the caste of warriors. I am worthy to receive a particle of the holy remains of the Blessed. Over the remains I will erect a mortar, and a ceremony to commemorate them.”

52. And Lichchavi Vesalsky heard that the Blessed One had died in Kusinar, and sent messengers to Mallam, saying: “Blessed was from the warrior caste, and we are from the warrior caste. Worthy to receive a particle of the holy remains of the Blessed. We will erect a stupa over the remains, and we will calm down in honor of them. “

53-56. And Bulaki Allakansky and Kalia Ramagamsky and Malla Pavsky heard that the Blessed One died in Kusinar, and sent messengers, saying: “Blessed was from the caste of warriors, and we are from the caste of warriors. Worthy to receive a particle of the holy remains of the Blessed. We will erect a mortar over the remains, and we will worship him. “

57. And the brahmana of Vedhadipa heard the news that the Blessed One had died in Kusinar. And he sent messengers, saying: “Blessed was from the caste of warriors, and I am a brahmana. Worthy to receive part of the holy remains of the Blessed. Over the remains I will erect a stupa, and I will worship him.”

58. Hearing the Malla Kusinarsky said to the cathedral of brothers: “Blessed died in our possessions – we will not give up a single particle from the holy remains of Blessed.

59. And then Dona-brahmana turned to the community and said: “Listen, honorable brothers, I will tell you a simple word. Our Buddha taught us patience. It’s not right to be apart from the remains of him, better among all beings, not at all, nor fight, no quarrel. Yes, unite, friends, we are all in common agreement. Yes, we will divide the remains into eight parts! And let a magnificent stupa be erected on each side, may the human race trust in the Perfect! “

60. “You yourself have divided, O brahmana, the remains of the Blessed One into eight equal parts in a fair division.” “So be it, my lords,” Don answered the community. And he divided the remains of the Blessed One into eight parts, in a fair division. And then he said: “Grant me, my lords, this vessel, I will erect a sacred stupa and establish an appointment.” And they gave the vessel to Don – the brahmana.

61. And the Moors of Pipphalivan, heard that the Blessed One had died in Kusinar, and sent messengers, saying: “Blessed was from the caste of warriors, and we are from the caste of warriors. Worthy to receive part of the holy remains of the Blessed. We will erect a mortar over the remains.” And they answered: “There are no more particles of the holy remains of the Blessed One,” they took the ashes of their fire.

62. And then the king of Magadhi, Ajatasattu, the son of a queen from the Vedih family, raised a stupa in Rajagriha over the remains of the Blessed One and worshiped. And Lichchavi of Vesalsky erected a stupa in Vesali over the remains of the Blessed One and established a celebration in honor of them. And Buli Allakansky erected a stupa in Allakan over the remains of the Blessed One and built a celebration. And the Potions of Ramagam erected a stupa in Ramakam over the remains of the Blessed One, and built a celebration. And the Veddhadipaka Brahman erected a stupa over the remains of the Blessed One and arranged the holiday. And the Mallas of Pavskos erected a stupa in Pava over the remains of the Blessed One and built a celebration. And the Mallows of Kusinar erected a stupa in Kusinar over the remains of the Blessed One and built a celebration. And Don, the Brahmin, erected a stupa over the vessel, to which the body of the Blessed One burned down and established pride. And the Mars of Pithalivan erected a stupa over the ashes and built a tribute. And so eight stupas were erected to the remains and one vessel. And one ash of the fire. So it was and so it should be.


Canonical- दीघनिकाय-महावग्गपाळि-महापरिनिब्बानसुत्तं