English
Now at that time, the venerable Sāriputta was dwelling in Magadha, in Nālakagāmaka, afflicted, suffering, gravely ill. And Cunda the novice was the attendant of the venerable Sāriputta. Then the venerable Sāriputta attained final Nibbāna with that very illness. Then Cunda the novice, taking the venerable Sāriputta's bowl and robes, approached Sāvatthī, Jeta's Grove, Anāthapiṇḍika's monastery, where the venerable Ānanda was. Having approached and greeted the venerable Ānanda, he sat down to one side. Sitting to one side, Cunda the novice said to the venerable Ānanda: "Venerable sir, the venerable Sāriputta has attained final Nibbāna. These are his bowl and robes." "Indeed, friend Cunda, this is a matter to be presented to the Blessed One. Come, friend Cunda, let us approach the Blessed One and inform him of this matter." "Yes, venerable sir," Cunda the novice... to whom Ananda replied. Do Buddhas first attain final Nibbāna, or do the chief disciples? May the Blessed One, my Lord, permit me, may the Sugata permit me. It is time for my final Nibbāna, my life-span has been relinquished. Where will you attain final Nibbāna, Sāriputta? There is, my Lord, in Magadha, in the village of Nālakā, my birthplace, there I will attain final Nibbāna. Now, Sāriputta, as you deem fit, but from now on, the sight of such a monk will be rare for your elder and younger brothers. Teach them the Dhamma, he said. Then, the Venerable Ananda and Cunda the novice approached the Blessed One. Having approached and paid homage to the Blessed One, they sat down to one side. Sitting to one side, the Venerable Ananda said to the Blessed One, "This novice Cunda, my Lord, says, 'The Venerable Sāriputta, my Lord, has attained final Nibbāna; this is his bowl and robe.' And also, my Lord, having heard that 'the Venerable Sāriputta has attained final Nibbāna,' my body feels as if it has been drugged, and the directions are not clear to me, and the teachings do not occur to me." Even with little, the wise, the discerning one, Stirs himself up, like fanning a tiny fire. He who went forth for five hundred births, Having abandoned delightful sensual pleasures; That one, free from passion, with faculties well-composed; Worship Sāriputta, who has attained final Nibbāna. Strong in patience, like the earth, he does not get angry, Nor does he act according to the dictates of his mind; Compassionate and kind, and calmed, Worship Sāriputta, who has attained final Nibbāna. As a Caṇḍāla's son, having entered a city, Walks with a humble mind, holding a broken pot; So does this Sāriputta dwell, Worship Sāriputta, who has attained final Nibbāna. As a bull with broken horns, Walks without harming in the forest between towns; So does this Sāriputta dwell; Worship Sāriputta, who has attained final Nibbāna. And also, my Lord, my body feels as if it has been drugged. What then, Ananda, was Sāriputta's virtue? or attained final Nibbāna by taking up the aggregate of virtue, or attained final Nibbāna by taking up the aggregate of concentration, or attained final Nibbāna by taking up the aggregate of wisdom, or attained final Nibbāna by taking up the aggregate of liberation, or attained final Nibbāna by taking up the aggregate of knowledge and vision of liberation. Ananda, have I not already declared that there is separation, disunion, and alteration from all things dear and agreeable? How then, Ananda, can it be obtained here, that "what is born, come to be, conditioned, subject to decay, may it not decay"? That is not possible. The Section of Tens Herein, what is the Tathāgata's knowledge as it really is, of what is possible as possible, and what is impossible as impossible? Here, the Tathāgata understands: "It is impossible, there is no opportunity, for a person endowed with right view to regard any formation as permanent; that is not possible." And "It is possible for an ordinary person to regard any formation as permanent; that is possible." From action and from door, And from the duration of an eon; From the commonness of ripening and so forth; The decision should be known. "Venerable sir, a thief has arisen whom I cannot repel. Let the Saṅgha go across the ocean; I will guard the ocean." "Friend Mahāsoṇa, ascend the great raft!" "Venerable sir, I will not go if you do not go!" Having said this even a third time, they were unable to get the elder to ascend and returned. Thinking, "The place for the collection of relics of one who attained such a supreme gain and eminence has become helpless," he sat down. "Venerable sir, this is the dwelling place of the leaf-eating people. Smoke is visible. I will go ahead." Having saluted the elder, he went to his own dwelling. The elder stayed through the entire time of danger, relying on the leaf-eating people. "Friend Mahāsoṇa, alms food is ready," he said, and having put on his bowl and robe, wrapped his robe, and taken out his bowl, he stood. Elder Mahāsoṇa, accompanied by five hundred bhikkhus, arrived at Maṇḍalārāma Vihāra, each one... "Give alms-food worth one kahāpaṇa, along with a discarded cloth," they told the people. There is no measure of beings destroyed in the wrong place. "I will serve the Buddhas," he went to the pagoda courtyard and made it free of grass. "We are old, it is not possible to know what will happen. You should protect yourself." "Where is Elder Vattabbakanigrodha? Where is Elder Vattabbakanigrodha?" they asked, and went to him. "What does the Elder love?" "What kind of Elder is he?" "The axle of the Dhamma-cart is breaking! The axle is breaking!" he lamented as he wandered. 8. Analysis of Right Endeavors 1. Commentary on the Sutta Division "Friends, there are these four right endeavors. Which four? Here, friends, a monk strives with ardor, thinking: 'May unarisen evil unwholesome states not arise in me, which, if arisen, would lead to harm.' He strives with ardor, thinking: 'May arisen evil unwholesome states not persist in me, which, if unabandoned, would lead to harm.' He strives with ardor, thinking: 'May unarisen wholesome states arise in me, which, if unarisen, would lead to harm.' He strives with ardor, thinking: 'May unarisen wholesome states arise in me, which, if unarisen, would lead to harm.' He strives with ardor, thinking: 'May arisen wholesome states not cease in me, which, if ceasing, would lead to harm.'" "My preceptor, with an exceedingly clear mind, pays homage. What if I were to obtain flowers and make an offering?" he thought. "When did you come?" he asked. "You consider us of high birth." 16. Analysis of Knowledge 10. Commentary on the Section of Tens In one world-system "It is impossible, it is not an occasion, that in one world-system two Arahant Sammāsambuddhas should arise simultaneously, one not before the other. Such a situation does not exist," he understands. "Today the Teacher attains Parinibbāna. Today the Dispensation declines. This is now our last sight!" They will feel a greater compassion than on the day of the Ten-Powered One's Parinibbāna. "Monks, one person arises in the world..." a wonderful human being arises, who is that one person, O monks? The Tathāgata, the Arahant, the Fully Self-Awakened One. Analysis of Jhāna Section on Suttas When going forward, when going back, one acts with full awareness. Mindful and fully aware one goes forward, Mindful and fully aware one goes back, it is said. Is there any purpose for me in going here, or is there not? Having discerned what is purposeful and what is not, grasping what is purposeful is awareness of purpose. Even growth in material things is purpose, they say that one has entered upon the holy life relying on that for its support. From the day I was ordained, I have never spoken two words with a monk; thinking, "On another day I will achieve a higher distinction," he replied, "What is it, Venerable Sir?" Venerable Sir, what are these people to you? Are they related on the mother's side or on the father's side? Friend, what is difficult even for parents, these people do for us. Even our bowl and robe belong to them. By their power, we know no fear in danger, no hunger in famine. There are no such benefactors for us, he said, speaking of their good qualities as he went. Without even forming the perception that there is a meditation subject, he enters the village for alms, associates with lay people in an unsuitable manner, and having wandered and eaten, he leaves empty-handed. Friends, you have not gone forth because of debt, or fear, or to make a living. You have gone forth here desiring to be freed from suffering. Therefore, suppress the defilement that arises in going, right in the going. Suppress the defilement that arises in standing, sitting, or lying down, right in the lying down. This monk knows the thought that has arisen in you. This is not suitable for you, having admonished himself thus, he develops insight and enters the noble stage. This elder turns back again and again as he goes. Are they wondering if he is lost on the path or if he has forgotten something? Are they not speaking with us, or are they not speaking with each other either? What They do not even speak to each other, Surely, they must have fallen into a dispute. One mind arises, Another mind ceases; Without a break in connection, Like the flow of a river. In looking forward, in looking around, he acts with full awareness. If, bhikkhus, Nanda has to look to the eastern direction, Having gathered all with his mind, Nanda looks to the eastern direction, (thinking) 'Thus, as I look to the eastern direction, No covetousness, no displeasure, no evil unwholesome states will flow into me.' Thus, he is wisely aware. If, bhikkhus, Nanda has to look to the western direction, to the northern direction, to the southern direction, upwards, downwards, to the intermediate directions, Having gathered all with his mind, Nanda looks to the intermediate directions,