Mahāparinibbāna Sutta: The Great Passing - The Buddha's Last Days
Translated into English by Rev. Issan Koyama
(edited by M. Seizan Sevik)
Chapter 1
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On Vulture Peak
Thus have I heard. Once the Buddha (Respected One) was dwelling on Vulture Peak, near Rājagaha. At that time, King Ajātasattu Vedehīputta of Magadha wanted to conquer the Vajji. He declared: ‘I will conquer the Vajji even though they prosper from diligent collaboration and are skilled in warfare. I will obliterate them. I will bring them to ruin and destruction!’
And King Ajātasattu said to his chief minister, the Brahmin Vassakāra: ‘Brahmin, go to the Buddha, bow to him with your head to his feet in my name, ask if he is well and free from illness, if he is living comfortably, robustly and at ease, and then say: “Sir, King Ajātasattu Vedehīputta of Magadha wishes to conquer the Vajji and says: ‘I will conquer the Vajji even though they prosper from diligent collaboration and are skilled in warfare. I will obliterate them. I will bring them to ruin and destruction!” And whatever the Buddha proclaims, remember it well and report faithfully back to me, for the Tathāgata (Perfected "One) never lies.’
‘Very good, Sire’, said Vassakāra and, having had the royal carriages harnessed, he mounted one of them and set out in ceremonial style, from Rājagaha to Vulture Peak, riding as far as the road would allow, then continuing on foot to where the Buddha was staying.
He exchanged courtesies and pleasantries with Buddha, and said “O, Gotama! King Ajātasattu Vedehīputta of Magadha wishes to conquer the Vajji and says: ‘I will conquer the Vajji even though they prosper from diligent collaboration and are skilled in warfare. I will obliterate them. I will bring them to ruin and destruction! Whatever the Buddha proclaims, remember it well and report faithfully back to me, for the Tathāgata (Perfected One) never lies.’”
At that time, youthful Ānanda was standing behind the Buddha, fanning him. And the Buddha said:
1) ‘Ānanda, have you heard that the Vajji hold frequent, well-attended assemblies?’
‘I have heard, sir, that they do.’
‘Ānanda, as long as the Vajji hold frequent and well-attended assemblies, they will prosper and not
decline.
2) ‘Ānanda, have you heard that the Vajji convene harmoniously, conclude harmoniously, and carry
out what must be done harmoniously?’
‘I have heard, sir, that they do.’
‘Ānanda, as long as the Vajji convene harmoniously, conclude harmoniously, and carry out what must
be done harmoniously, they will prosper and not decline.
3) ‘Ānanda, have you heard that the Vajji do not sanction what has not been sanctioned, and do not
reject what has been established, but proceed according to ancient tradition?’
‘I have heard, sir, that they do.’
Ānanda, as long as the Vajji do not sanction what has not been sanctioned, and do not reject what
has been established, but proceed according to ancient tradition, they will prosper and not decline.
4) ‘Ānanda, have you heard that the Vajji honor, respect, revere and bow to their elders and consider
their words carefully?
‘I have heard, sir, that they do.’
‘Ānanda, as long as the Vajji honor, respect, revere and bow to their elders and consider their words
carefully, they will prosper and not decline.
5) ‘Ānanda, have you heard that the Vajji do not forcibly abduct wives and daughters from good
families and compel them to live with them?’
‘I have heard, sir, that they do.’
‘Ānanda, as long as the Vajji do not forcibly abduct wives and daughters from good families and
compel them to live with them, they will prosper and not decline.
6) ‘Ānanda, have you heard that the Vajji honor, respect, revere and salute sacred Vajjian sites inside
and outside of their domain, never failing to provide the proper offerings and support in accordance
with tradition?
‘I have heard, sir, that they do.’
‘Ānanda, as long as the Vajji honor, respect, revere and salute sacred Vajjian sites inside and outside
of their domain, never failing to provide the proper offerings and support in accordance with
tradition, they will prosper and not decline.’
7) ‘Ānanda, have you heard that the Vajji make proper provisions to ensure the safety of Arahants
(respected spiritual seekers), so that Arahants will continue to come live there in future, and those
already there may abide in comfort?’
‘I have heard, sir, that they do.’
‘Ānanda, as long as the Vajji make proper provisions to ensure the safety of Arahants (respected
spiritual seekers), so that Arahants will continue to come live there in future, and those already there
may abide in comfort, they will prosper and not decline.’
Then the Buddha addressed the Brahmin Vassakāra: ‘Brahmin, I once resided at the Sārandada Shrine in Vesālī. There I taught the Vajji the seven dharmas for preventing decline and destruction. As long as these seven dharmas persist among the Vajji, and as long as they strongly maintain them, the Vajji will prosper and not decline.’
At this, Vassakāra replied: ‘O, Gotama, if the Vajji adhere to even one of these dharmas, they will prosper and not decline – all the more if they adhere to all seven. Certainly, the Vajji will never be conquered by King Ajātasattu by force but only by scheming to set them against one another. And now, O, Gotama, it is time for me to depart. I am busy and have much to do.’
‘Go if you wish, Brahmin,’ the Buddha replied. Thereupon, Vassakāra, rejoicing and delighted by the Buddha’s words, rose from his seat and departed.
2.Teachings to the Bhikkhus
Soon after Vassakāra had gone, the Buddha said: ‘Ānanda, go to all the bhikkhus in and around Rājagaha and summon them to the assembly hall.’ ‘Very good, sir’, said Ānanda, and did so. Then he came to the Buddha, respectfully greeted him, stood to one side and said: ‘Buddha, the sangha has assembled. Please Buddha, do as you see fit.’
Then the Buddha rose from his seat, went to the hall, sat down on the prepared seat and said to the sangha: ‘Bhikkhus, I will teach you seven dharmas for preventing decline and destruction. Listen well, pay attention, and I will speak.
“Yes Teacher, we will’, said the bhikkhus, and Buddha said:
1) As long as bhikkhus hold frequent and well-attended assemblies, they will prosper and not decline.
2) As long as bhikkhus convene harmoniously, conclude harmoniously, and carry out what must be done harmoniously, they will prosper and not decline.
3) As long as bhikkhus do not sanction what has not been sanctioned, and do not reject what has been established, but proceed according to authentic rules of practice, they will prosper and not decline.
4) As long as bhikkhus honor, respect, revere and salute the founders and elders of the sangha, they will prosper and not decline.
5) As long as bhikkhus are not overcome by desires that lead to existence in delusion, they will prosper and not decline.
6) As long as bhikkhus prefer forest-dwellings, they will prosper and not decline.
7) As long as bhikkhus maintain stable, well-tamed minds so that bhikkhus who will be good practice companions will be drawn to them, and those who have already joined them will feel at ease, they will prosper and not decline.
As long as these seven dharmas for preventing decline and destruction are maintained by the bhikkhus, and as long as this is clearly evident, bhikkhus will prosper and not decline.
Then the Buddha said, ‘Bhikkhus, ‘I will teach you another seven dharmas for preventing decline and destruction. Listen well, pay attention, and I will speak.’
“Yes Teacher, we will’, said the bhikkhus, and the Buddha said:
1) As long as bhikkhus do not rejoice, delight and become absorbed in miscellaneous activities in the future, they will prosper and not decline.
2) As long as bhikkhus do not rejoice, delight and become absorbed in idle chatter in the future, they will prosper and not decline.
3) As long as bhikkhus do not rejoice, delight and become absorbed in slumber in the future, they will prosper and not decline.
4) As long as bhikkhus do not rejoice, delight and become absorbed in mingling and socializing in the future, they will prosper and not decline.
5) As long as bhikkhus are not overwhelmed by unwholesome desires in the future, they will prosper and not decline.
6) As long as bhikkhus do not delight in associating with unwholesome companions in the future, they will prosper and not decline.
7) As long as bhikkhus do not fall into the trap of indulging in pride and satisfaction, imagining that they have reached an exalted realm, and as a result give up the aspiration to practice in the future, they will prosper and not decline.
As long as these seven dharmas for preventing decline and destruction are maintained by the bhikkhus, and as long as this is clearly evident, bhikkhus will prosper and not decline.
Then the Buddha said, ‘Bhikkhus, ‘I will teach you another seven dharmas for preventing decline and destruction. Listen well, pay attention, and I will speak.’
“Yes Teacher, we will’, said the bhikkhus, and the Buddha said:
1) As long as bhikkhus maintain their faith in the future, they will prosper and not decline.
2) As long as bhikkhus maintain their humility in the future, they will prosper and not decline.
3) As long as bhikkhus dislike that which is unwholesome and abhor and regret unwholesome actions in the future, they will prosper and not decline.
4) As long as bhikkhus are studious and well-learned in the future, they will prosper and not decline.
5) As long as bhikkhus practice vigorously in the future, they will prosper and not decline.
6) As long as bhikkhus maintain mindfulness in the future, they will prosper and not decline.
7) As long as bhikkhus practice wisdom in the future, they will prosper and not decline.
As long as these seven dharmas for preventing decline and destruction are upheld by the bhikkhus,
and as long as this is clearly evident, bhikkhus will prosper and not decline.
Then the Buddha said, ‘Bhikkhus, ‘I will teach you another seven dharmas for preventing decline and destruction. Listen well, pay attention, and I will speak.’
“Yes Teacher, we will’, said the bhikkhus, and the Buddha said:
1) As long as bhikkhus practice mindfulness in the future, they will prosper and not decline.
2) As long as bhikkhus investigate [the nature of] phenomena in the future, they will prosper and
not decline.
3) As long as bhikkhus practice vigorously in the future, they will prosper and not decline.
4) As long as bhikkhus are joyful in their practice in the future, they will prosper and not decline.
5) As long as bhikkhus practice serenely in the future, they will prosper and not decline.
6) As long as bhikkhus abide in samādhi in the future, they will prosper and not decline.
7 As long as bhikkhus abide in equanimity in the future, they will prosper and not decline.
As long as these seven dharmas for preventing decline and destruction are maintained by the bhikkhus, and as long as this is clearly evident, bhikkhus will prosper and not decline.
Then the Buddha said, ‘Bhikkhus, ‘I will teach you yet another seven dharmas for preventing decline and destruction. Listen well, pay attention, and I will speak.’
“Yes Teacher, we will’, said the bhikkhus, and the Buddha said:
1) As long as bhikkhus develop the perception of impermanence in the future, they will prosper and not decline.
2) As long as bhikkhus develop the perception of anatman in the future, they will prosper and not
decline.
3) As long as bhikkhus develop the perception of impurity and delusion in the future, they will prosper and not decline.
4) As long as bhikkhus are aware of the perils of unwholesome preoccupations in the future, they will prosper and not decline.
5) As long as bhikkhus develop the practice of letting go in the future, they will prosper and
not decline.
6) As long as bhikkhus develop the wisdom to detach from cravings in the future, they will prosper and not decline.
7) As long as bhikkhus develop the perception of cessation in the future, they will prosper and not
decline.
As long as these seven dharmas for preventing decline and destruction are maintained by the bhikkhus, and as long as this is clearly evident, bhikkhus will prosper and not decline.
Then the Buddha said, ‘Bhikkhus, I will teach you six dharmas that are conducive to communal living. Listen well, pay attention, and I will speak.
“Yes Teacher, we will’, said the bhikkhus, and the Buddha said:
1) As long as bhikkhus both in public and in private show loving-kindness to one another through acts of the body in the future, they will prosper and not decline.
2) As long as bhikkhus both in public and in private show loving-kindness to one another through
speech in the future, they will prosper and not decline.
3) As long as bhikkhus both in public and in private show loving-kindness to one another through
thoughts (mind) in the future, they will prosper and not decline.
4) As long as bhikkhus both in public and in private share with their fellow practitioners
whatever they receive as rightful donations, including the contents of their alms-bowls, which they
do not keep to themselves, in the future, they will prosper and not decline.
5) As long as bhikkhus maintain the precepts that lead to liberation and are praised by the wise,
undefiled and conducive to samādhi, and persist in these both in public and in private in the future,
they will prosper and not decline.
6) As long as bhikkhus practice the correct understanding of the dharma and the realization that leads to liberation and to the utter destruction of suffering with their fellow practitioners, both in public and in private in the future, they will prosper and not decline.
As long as bhikkhus uphold these six dharmas and are seen to do so, they will prosper and not
decline.’
And then the Buddha, while abiding at Vulture Peak, gave a comprehensive discourse: ‘This is śīla, this is samādhi, this is prajñā. Samādhi, when infused with śīla, brings great fruit and benefit. Prajñā, when infused with samādhi, brings great fruit and benefit. The mind infused with prajñā becomes completely free from defilements such as the defilement of sensuality, the defilement of fabrication, the defilement of false views and the defilement of ignorance.’
3. Departing on the Journey
When the Buddha had stayed at Rājagaha as long as he wished, he said to the youthful Ānanda,
‘Come, Ānanda, let us go to Ambalatthikā.’ ‘Very good, sir,’ replied Ānanda, and they travelled to
Ambalatthikā in the company of bhikkhus.
The Buddha stayed at the royal residence in the park at Ambalatthikā, and there, he delivered a
comprehensive discourse: ‘This is śīla, this is samādhi, this is prajñā. Samādhi, when infused with śīla,
brings great fruit and benefit. Prajñā, when infused with samādhi, brings great fruit and benefit. The mind
infused with prajñā becomes completely free from defilements such as the defilement of sensuality, the
defilement of fabrication, the defilement of false views and the defilement of ignorance.’
Having stayed at Ambalatthikā as long as he wished, the Buddha said to youthful Ānanda, ‘Come,
Ānanda; let us go to Nālandā.’ ‘Very good, sir,’ said Ānanda, and they travelled to Nālandā in the
company of bhikkhus. At Nālandā, the Buddha stayed in Pāvārika’s mango grove.
Then the Venerable Sāriputta came to see the Buddha, saluted him, sat down to one side, and said:
‘Buddha, it is clear to me that there never has been, never will be, nor is there now, another ascetic or
Brahmin superior or more enlightened than you.’
‘Sāriputta, your words are grand and impressive. You have bellowed with the certainty of a lion’s
roar! You thus proclaim, “Buddha, it is clear to me that there never has been, never will be, nor is there
now, another ascetic or Brahmin superior or more enlightened than you.’
Sāriputta, how can this be? Have all the Arahant Buddhas of the past appeared to you, and were you
able to know their minds and discern what rules and regulations they were upholding, what kinds of
teachings they were expounding, what kind of prajñā they were professing, what kind of practice they
were engaged in and what kind of liberation they had attained?’
‘No, Buddha.’
Sāriputta, have all the Arahant Buddhas of the future appeared to you, and were you able to know
their minds and discern what rules and regulations they were upholding, what kinds of teachings they
were expounding, what kind of prajñā they were professing, what kind of practice they were engaged in
and what kind of liberation they had attained?’
‘No, Buddha.’
‘Well then, Sāriputta, you know me now as the Arahant Buddha. Are you able to know my mind and
discern what rules and regulations the Buddha is upholding? Do you know what teachings the Buddha is
expounding? Do you understand what kind of prajñā the Buddha professes? Are you aware of the practice
the Buddha is engaging in? Are you able to ascertain the kind of liberation the Buddha has attained?’
‘No, Buddha.’
‘Therefore, Sāriputta, since you do not know the minds of the Arahant Buddhas of the past, the future
or the present, why have you spoken so boldly and made such a declaration with the certainty of a lion’s
roar, saying ‘Buddha, it is clear to me that there never has been, never will be, nor is there now, another
ascetic or Brahmin superior or more enlightened than you?’’
‘Buddha, I cannot know the minds of the Arahant Buddhas of the past, future and present but I know
them by inference by knowing the essence of the Dhamma. Buddha, it is as if there were a city on the
border of the kingdom, protected by mighty fortifications and encircled by a colossal wall in which there
were but one gate, attended by a wise, experienced and skillful gatekeeper who kept out strangers and let
in only those he recognized. While constantly patrolling the perimeter, he might not detect the cracks and
crevices in the wall that a cat might slip through, but larger creatures entering or leaving the city would all
be obliged to pass through the one gate. And it seems to me, Buddha, that the essence of the Dhamma is
the same.
Buddha, all those Arahant Buddhas of the past attained supreme enlightenment by abandoning the
five hindrances which are the defilements of mind that weaken discernment, having firmly established the
four foundations of mindfulness, and realized the seven factors of enlightenment as they really are.
All the Arahant Buddhas of the future will attain supreme enlightenment by abandoning the five
hindrances which are the defilements of mind that weaken discernment, having firmly established the four
foundations of mindfulness, and realized the seven factors of enlightenment as they really are.
And you, Buddha, who are now the Arahant, the fully enlightened Buddha, you have abandoned the
fine hindrances which are the defilements of mind that weaken discernment, having firmly established the
four foundations of mindfulness, and realized the seven factors of enlightenment as they really are.
Then, while staying at Nālandā, in Pāvārika’s mango grove, the Buddha gave a comprehensive
discourse to the bhikkhus: ‘This is śīla, this is samādhi, this is prajñā. Samādhi, when infused with śīla,
brings great fruit and benefit. Prajñā, when infused with samādhi, brings great fruit and benefit. The mind
infused with prajñā becomes completely free from defilements such as the defilement of sensuality, the
defilement of fabrication, the defilement of false views and the defilement of ignorance.’