Buddhist SuttasBuddhismAccepted ScripturePaliShareMaha-Parinibbana Sutta 1T. W. Rhys Davids / SBE vol. 11 - EnglishMoreVersion - 1 availableT. W. Rhys Davids / SBE vol. 11LanguageEnglishEspañol‹Maha-Parinibbana Sutta 1Maha-Parinibbana Sutta 2Maha-Parinibbana Sutta 3Maha-Parinibbana Sutta 4Maha-Parinibbana Sutta 5Maha-Parinibbana Sutta 6Dhamma-Cakka-Ppavattana Sutta 1Tevigga Sutta 1Tevigga Sutta 2Tevigga Sutta 3Akankheyya Sutta 1Cetokhila Sutta 1Maha-Sudassana Sutta 1Maha-Sudassana Sutta 2Sabbasava Sutta 1›Maha-Parinibbana Sutta 1: The Book of the Great DeceaseMaha-Parinibbana Sutta 1ListenPlay this chapter in spoken English.Save chapterListen to chapter1Thus have I heard. The Blessed One was once dwelling in Ra^agaha, on the hill called the Vulture’s Peak. Now at that time A|4tasattu, the son of the queen-consort ofVideha origin 2, the king of Magadha, was desirous of attacking the Va^ians; and he said to himself, ‘ I will root out these Va^"CH. ^ians, mighty and powerful 1 though they be, I will destroy these Vajgians, I will bring these Va^ians to utter ruin!’ 2So he spake to the Brihman Vassakdra, the prime-minister of Magadha, and said: ‘ Come now, O Brdhman, do you go to the Blessed One, and bow down in adoration at his feet on my behalf, and enquire in my name whether he is free from illness and suffering, and in the enjoyment of ease and comfort, and vigorous health. Then tell him that A^dtasattu, son of the Vedehi, the king of Magadha, in his eagerness to attack the Va^ians, has resolved, “ I will root out these Va^ians, mighty and powerful though they be, I will destroy these Va^ians, I will bring these Va^ians to utter ruin!” And bear carefully in mind whatever the Blessed One may predict, and repeat it to me. For the Buddhas speak nothing untrue!’ 3Then the Brahman Vassakdra hearkened to the words of the king, saying, ‘ Be it as you say.’ And ordering a number of magnificent carriages to be made ready, he mounted one of them, left Rd^agaha with his train, and went to the Vulture’s Peak, riding as far as the ground was passable for carriages, and then alighting and proceeding on foot to the place where the Blessed One was. On arriving there he exchanged with the Blessed One the greetings and compliments of friendship and civility, sat down respectfully by his side [and then delivered to him the message even as the king had commanded x ]. 4Now at that time the venerable Ananda was standing behind the Blessed One, and fanning him. And the Blessed One said to him: ‘ Have you heard, Ananda, that the Vaj^ians hold full and frequent public assemblies?’ ‘ Lord, so I have heard,’ replied he. ‘ So long, Ananda/ rejoined the Blessed One, ‘ as the Vajg'ians hold these full and frequent public assemblies; so long may they be expected not to decline, but to prosper.’ [And in like manner questioning Ananda, and receiving a similar reply, the Blessed One declared as follows the other conditions which would ensure the welfare of the V aj^rian confederacy 2.] ‘ So long, Ananda, as the Vaggians, meet together in concord, and rise in concord, and carry out their undertakings in concord—so long as they enact nothing not already established, abrogate nothing that has been already enacted, and act in accordance with the ancient institutions of the Vaggiaas as established in former days—so long as they honour and esteem and revere and support the Vaggian elders, and hold it a point of duty to hearken to their words—so long as no women or girls B 2 CH. belonging to their clans are detained among them by force or abduction—so long as they honour and esteem and revere and support the Vaj^ian shrines 1 in town or country, and allow not the proper offerings and rites, as formerly given and performed, to fall into desuetude—so long as the rightful protection, defence, and support shall be fully provided for the Arahats among them, so that Arahats from a distance may enter the realm, and the Arahats therein may live at ease—so long may the Vajgians be expected not to decline, but to prosper.’ 5Then the Blessed One addressed Vassakara the Brahman, and said: ‘ When I was once staying, O Brahman, at Vesali at the Sarandada Temple 2, I taught the Va^ians these conditions of welfare; and so long as those conditions shall continue to exist among the Va g^ians, so long as the Va^ians shall be well instructed in those conditions, so long may we expect them not to decline, but to prosper.’ ‘We may expect then,’ answered the Brahman,‘the welfare and not the decline of the Va^ians when they are possessed of any one of these conditions of welfare, how much more so when they are possessed of all the seven. So, Gotama, the Vajgians cannot be overcome by the king of Magadha; that is, not in battle, without diplomacy or breaking up their alliance 3. And now, Gotama, we must go; we are busy, and have much to do.’ ‘ Whatever you think most fitting, O Brahman,’ was the reply. And the Brahman Vassak&ra, de¬ lighted and pleased with the words of the Blessed One, rose from his seat, and went his way. 6Now soon after he had gone the Blessed One addressed the venerable Ananda, and said: ‘ Go now, Ananda, and assemble in the Service Hall such of the Brethren 1 as live in the neighbourhood of Rafagaha.’ in colloquial English. The Sum. Vil. (fol. /i) says akarawiya, akatabbi agahetabba: yadidan, nipata-mattan: yuddhassati, kararaatthe sami-va^anan, abhimukhena yuddhena gahetuh na sakkd ti attho. UpalapanS, which I have only met with here, must mean ‘ humbug, cajolery, diplomacy; ’ see the use of the verb upa-lapeti, at Mah&Vagga V, 2, 21; (rat. II, 2 66, 267; Pat. in the 70th PaA Sum.Vil. explains it, at some length, as making an alliance, by gifts, with hostile intent, which comes to much the same thing. The root I think is li. And he did so; and returned to the Blessed One, and informed him, saying: ‘ The company of the Brethren, Lord, is assem¬ bled, let the Blessed One do as seemeth to him fit.’ And the Blessed One arose, and went to the Service Hall; and when he was seated, he addressed the Brethren, and said: ‘ I will teach you, O mendicants, seven conditions of the welfare of a community. Listen well and attend, and I will speak.’ ‘Even so, Lord,’ said the Brethren, in assent, to the Blessed One; and he spake as follows: ‘ So long, O mendicants, as the brethren meet together in full and frequent assemblies—so long as they meet together in concord, and rise in con¬ cord, and carry out in concord the duties of the order — so long as the brethren shall establish nothing that has not been already prescribed, and abrogate nothing that has been already established, and act in accordance with the rules of the order as now laid down—so long as the brethren honour and esteem and revere and support the elders of expe¬ rience and long standing, the fathers and leaders of the order, and hold it a point of duty to hearken to their words—so long as the brethren fall not under the influence of that craving which, springing up within them, would give rise to renewed exist¬ ence 1 —so long as the brethren delight in a life of solitude—so long as the brethren so train their minds 2 that good and holy men shall come to them, and those who have come shall dwell at ease —so long may the brethren be expected, not to decline, but to prosper. So long as these seven con¬ ditions shall continue to exist among the brethren, so long as they are well-instructed in these conditions, so long may the brethren be expected not to decline, but to prosper.’ 7‘ Other seven conditions of welfare will I teach you, O brethren. Listen well, and attend, and I will speak.’ And on their expressing their assent, he spake as follows: ‘ So long as the brethren shall not engage in, or be fond of, or be connected with b usiness —so long as the brethren shall not be in the habit of, or be fond of, or be partakers in idle., talkr—so long as the brethren shall not be addicted to, or be fond of, or indulge in slothfulness^—so long as the brethren shall not frequent, or be fond of, or indulge in society—so long as the brethren shall neither have, nor fall under the influence of, sinful desires—so long as the brethren shall not become the friends, companions, or intimates of sinners—so long as the brethren shall not come to a stop on their way [to N irva^aT ] because they I press toward the mark,’ &c. See also below, Chap. V, § 68. CH. have attained to any lesser thing— so long may the brethren be expected not to decline, but to prosper. ‘ So long as these conditions shall continue to exist among the brethren, so long as they are in¬ structed in these conditions, so long may the brethren be expected not to decline, but to prosper.’ 8‘ Other seven conditions of welfare will I teach you, O brethren. Listen well, and attend, and I will speak.’ And on their expressing their assent, he spake as follows: ‘ So long as the brethren shall be full of faith, modest in heart, afraid of sin 1, full of learning, strong in energy, active in mind, and full of wisdom, so long may the brethren be expected not to decline, but to prosper. ‘ So long as these conditions shall continue to exist among the brethren, so long as they are in¬ structed in these conditions, so long may the brethren be expected not to decline, but to prosper.’ 9‘ Other seven conditions of welfare will I teach you, O brethren. Listen well, and attend, and I will speak.’ And on their expressing their assent, he spake as follows: ‘Hirimani,’ ti pfipa-gigu/^^ana-lakkharcdya hiriyt yutta^ittS. ‘Otttpf’ ti papato bhaya-lakkharcena ottappena samannagatS: that is, loathing sin as.contrasted with fear of sin. But this is rather a gloss than an exact and exclusive definition. Ahirika is shamelessness, anotappaw frowardness. At Git. I, ‘ So long as the brethren shall exercise themselves in the sevenfold higher wisdom, that is to say, in (mental activity, search after truth, energy, joy, peace, earnest contemplation, and equanimity of mind,) so long may the brethren be expected not to decline, but to prosper. ‘ So long as these conditions shall continue to exist among the brethren, so long as they are in¬ structed in these conditions, so long may the brethren be expected not to decline, but to prosper.’ 10‘Other seven conditions of welfare will I teach you, O brethren. Listen well, and attend, and I will speak/ And on their expressing their assent, he spake as follows: ‘ So long as the brethren shall exercise themselves in the sevenfold perception due to earnest thought, that is to say, the perception of impermanency, of non-individuality 1, of corruption, of the danger of sin, of sanctification, of purity of heart, of Nirvana, so long may the brethren be expected not to decline, but to prosper. ‘ So long as these conditions shall continue to exist among the brethren, so long as they are instructed in these conditions, so long may the brethren be expected not to decline, but to prosper.’ 11‘ Six conditions of welfare will I teach you, O brethren. Listen well, and attend, and I will speak.’ And on their expressing their assent, he spake as follows: ‘ So long as the brethren shall persevere in kind¬ ness of action, speech, and thought amongst the saints, both in public and in private—so long as they shall divide without partiality, and share in common with the upright and the holy, all such things as they receive in accordance with the just provisions of the order, down even to the mere contents of a begging bowl—so long as the brethren shall live among the saints in the practice, both in public and in private, of those virtues which (un¬ broken, intact, unspotted, unblemished) are produc¬ tive of freedom ’, and praised by the wise; which are untarnished by the desire of future life, or by the belief in the efficacy of outward acts 1 2; and which are conducive to high and holy thoughts—so long as the brethren shall live among the saints, cherishing, both in public and in private, that noble and saving faith which leads to the complete destruction of the sorrow of him who acts according to it—so long may the brethren be expected not to decline, but to prosper. ‘So long as these six conditions shall continue to exist among the brethren, so long as they are in¬ structed in these six conditions, so long may the brethren be expected not to decline, but to prosper.’ 12And whilst the Blessed One stayed there at Ra^agaha on the Vulture’s Peak he held that com¬ prehensive religious talk with the brethren on the nature of upright conduct, and of earnest contem¬ plation, and of intelligence. ‘ Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils, that is to say, from sensuality, from individuality, from delusion, and from ignorance 1.’ The expression ‘set round with’ is in Pali paribh&vita, which Dr. Morris holds to be etymologically exactly parallel to our phrase ‘perfected by,’ on the ground that facio is a causal of the Latin representative of the Sanskrit root bhu. In the Wetokhila by a brooding hen. Buddhaghosa says simply slla-paribhSvito ti Sdesu yamhi sile th atvfl magga-samtdhiw nibbattenti so tena silena paribh&vito. ‘The samtdhi belonging to the (Noble Eightfold) Path is said to be paribhtivito by that virtue, in which they (that is, the converted) are steadfast whilst they practice the samadhi.’ Tf-JE BOOK OF THE GREAT DECEASE. CH. 13Now when the Blessed One had sojourned at Ra^agaha as long as he pleased, he addressed the venerable Ananda, and said: ‘ Come, Ananda, let us go to Ambala///£ik&.’ ‘ So be it, Lord! ’ said Ananda in assent, and the Blessed One, with a large company of the brethren, proceeded to Ambala^/dka. 14There the Blessed One stayed in the king’s house and held that comprehensive religious talk with the brethren on the nature of upright conduct, and of earnest contemplation, and of intelligence. ‘ Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils, that is to say, from sensuality, from individuality, from delusion, and from ignorance.’ 15Now when the Blessed One had stayed as long as was convenient at Ambala^/zika, he ad¬ dressed the venerable Ananda, and said: ‘ Come, Ananda, let us go on to Nalandi.’ ‘So be it, Lord!’ said Ananda, in assent, to the Blessed One. Then the Blessed One proceeded, with a great company of the brethren, to Nilanda; and there, at Nilandi, the Blessed One stayed in the P&varika mango grove. 161 Now the venerable Sariputta came to the place where the Blessed One was, and having saluted him, took his seat respectfully at his side, and said: ‘ Lord! such faith have I in the Blessed One, that methinks there never has been, nor will there be, nor is there now any other, whether Samara or Brahman, who is greater and wiser than the Blessed One, that is to say, as regards the higher wisdom.’ ‘ Grand and bold are the words of thy mouth, Sariputta: verily, thou hast burst forth into a song of ecstasy! of course then thou hast known all the Blessed Ones who in the long ages of the past have been Arahat Buddhas, comprehending their minds with yours, and aware what their conduct was, what their doctrine, what their wisdom, what their mode of life, and what salvation they attained to?’ ‘ N ot so, O Lord! ’ ‘ Of course then thou hast perceived all the Blessed Ones who in the long ages of the future shall be Arahat Buddhas comprehending [in the same manner their whole minds with yours]?’ ‘ Not so, O Lord!’ ‘ But at least then, O Sariputta, thou knowest me as the Arahat Buddha now alive, and hast pene¬ trated my mind [in the manner I have mentioned]! ’ ‘Not even that, O Lord!’ ‘You see then, Sariputta, that you know not the hearts of the Arahat Buddhas of the past and of the future. Why therefore are your words so grand and bold? Why do you burst forth into such a song of ecstasy?’ 17‘ O Lord! I have not the knowledge of the hearts of the Arahat Buddhas that have been, and are to come, and now are. I only know the lineage of the faith. Just, Lord, as a king might have a border city, strong in its foundations, strong in its ramparts and tora^as, and with one gate alone; and the king might have a watchman there, clever, ex¬ pert, and wise, to stop all strangers and admit only friends. And he, on going over the approaches all round the city, might not so observe all the joints and crevices in the ramparts of that city as to know where even a cat could get out. That might well be. Yet all living things of larger size that entered or left the city, would have to do so by that gate. Thus only is it, Lord, that I know the lineage of the faith. I know that the Arahat Buddhas of the past, putting away all lust, ill-will, sloth, pride, and doubt; knowing all those mental faults which make men weak; training their minds in the four kinds of mental activity; thoroughly exercising themselves in the sevenfold higher wisdom, received the full fruition of Enlightenment. And I know that the Arahat Buddhas of the times to come will [do the same]. And I know that the Blessed One, the Arahat Buddha of to-day, has [done so] now V ] 8. There in the Pavarika mango grove the Blessed One held that comprehensive religious talk with the brethren on the nature of upright conduct, and of earnest contemplation, and of intelligence. ‘ Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils, that is to say, from sensuality, from individuality, from delusion, and from ignorance.’ 19Now when the Blessed One had stayed as long as was convenient at Nalanda, he addressed the venerable Ananda, and said: ‘ Come, Ananda, let us go on to Paialigama.’ ‘ So be it, Lord! ’ said Ananda, in assent, to the Blessed One. Then the Blessed One proceeded, with a great company of the brethren, to PSialigama. 20J Now the disciples at Paialigima heard of his arrival there, and they went to the place where he was, took their seats respectfully beside him, and invited him to their village rest house. And the Blessed One signified, by silence, his consent. 21Then the Paialigdma disciples seeing that he had accepted the invitation, rose from their seats, and went away to the rest house, bowing to the Blessed One and keeping him on their right as they past him 1 2. On arriving there they made the rest house fit in every way for occupation x, placed seats in it, set up a water-pot, and fixed an oil lamp. Then they returned to the Blessed One, and bowing, stood beside him, and said: ‘ All things are ready, Lord! It is time for you to do what you deem most fit.’ 22And the Blessed One robed himself, took his bowl and other things, went with the brethren to the rest house, washed his feet, entered the hall, and took his seat against the centre pillar, with his face towards the east. And the brethren also, after washing their feet, entered the hall, and took their seats round the Blessed One, against the western wall, and facing the east. And the Pa/aligama disci¬ ples too, after washing their feet, entered the hall, and took their seats opposite the Blessed One, against the eastern wall, and facing towards the west. 231 2 Then the Blessed One addressed the Paialigama disciples, and said: ‘ Fivefold, O householders, is the loss of the wrong-doer through his want of rectitude. In the first place the wrong-doer, devoid of rectitude, 4 alls into great poverty through sloth] in the next place his evil repute gets noised abroad; thirdly, whatever society he enters—whether of Brahmans, nobles, heads of houses, or Samaras— he enters shyly and confused; fourthly,(he is full of anxiety when he dies; and lastly, on the dis¬ solution of the body, after death, he is reborn into some unhappy state of suffering or woe 1. This, O householders, is the fivefold loss of the evil-doer! ’ 24‘ Fivefold, O householders, is the gain of the well-doer through his practice of rectitude. In the first place the well-doer, strong in rectitude, acquires great wealth through his industry; in the next place, good reports of him are spread abroad; thirdly, whatever society he enters—whether of nobles, Brah¬ mans, heads of houses, or members of the order— he enters confident and self-possessed; fourthly, he dies without anxiety; and lastly, on the dissolution of the body, after death, he is reborn into some happy state in heaven. This, O householders, is the fivefold gain of the well-doer.’ 25When the Blessed One had thus taught the disciples, and incited them, and roused them, and gladdened them, far into the night with religious discourse, he dismissed them, saying, ‘ The night is far spent, O householders. It is time for you to do what you deem most fit.’ ‘ Even so, Lord! ’ answered the disciples of Pa/aligama, and they rose from their seats, and bowing to the Blessed One, and keeping him on their right hand as they passed him, they departed thence. And the Blessed One, not long after the disciples [11] C of Pa/aligama had departed.thence, entered into his private chamber. 26At that time Sunidha and Vassakara, the chief ministers of Magadha, were building a fortress at Pa/aligama to repel the Vaughans, and there were a number of fairies who haunted in thousands the plots of ground there. Now, wherever ground is so occupied by powerful fairies, they bend the hearts of the most powerful kings and ministers to build dwelling-places there, and fairies of middling and inferior power bend in a similar way the hearts of middling or inferior kings and ministers. 27And the Blessed One, with his great and clear vision, surpassing that of ordinary men, saw thousands of those fairies haunting Pd/alighma. And he rose up very early in the morning, and said to Ananda: ‘ Who is it then, Ananda, who is build¬ ing a fortress at Pa/aligama? ’ ‘Sunidha and Vassakara, Lord, the chief minis¬ ters of Magadha, are building a fortress there to keep back the Vaggians.’ 28They act, Ananda, as if they had consulted with the Tdvatb/zsa angels. [And telling him of what he had seen, and of the influence such fairies had, he added]: ‘ And among famous places of residence and haunts of busy men, this will become the chief, the city of Pa/ali-putta, a centre for the interchange of all kinds of wares. But three dangers will hang over Pa/ali-putta, that of fire, that of water, and that of dissension V 29Now Sunidha and Vassakara, the chief ministers of Magadha, proceeded to the place where the Blessed One was. And when they had come there they exchanged with the Blessed One the greetings and compliments of friendship and civility, and stood there respectfully on one side. And, so standing, Sunidha and Vassakira, the chief ministers of Magadha, spake thus to the Blessed One: ‘ May the venerable Gotama do us the honour of taking his meal, together with the company of the brethren, at our house to-day.’ And the Blessed One signified, by silence, his consent. 30Then when Sunidha and Vassakara, the chief ministers of Magadha, perceived that he had given his consent, they returned to the place where they dwelt. And on arriving there, they prepared sweet dishes of boiled rice, and cakes; and informed the Blessed One, saying: Buddhist scriptures. To those who conclude that such a passage must have been written after the event that is prophesied, it is valuable evidence of the age both of the Maha Vagga and of the be applied to its full extent, as the time at which Paiali-gama had grown into the great and important city of Pa/ali-putta is not as yet known with sufficient certainty. The late Burmese tradition on this point given in Bigandet’s Legend of the Burmese Buddha, vol. ii, p. 183, can scarcely be depended upon, though it doubt¬ less rests on older documents, and is mentioned also by Hiouen Thsang. The curious popular belief as to good and bad fairies haunting the sites of houses gave rise to a quack science, akin to astrology,, called vatthu-vi^a, which Buddhaghosa explains here at some length, and which is frequently condemned elsewhere in the Pali Pi/akas. See, for instance, § 1 of the Maha-silawz, translated below edifying legend, No. 40, in my ‘Buddhist Birth Stories,' pp. C 2 CH. ‘ The hour of food has come, O Gotama, and all is ready.’ And the Blessed One robed himself early, took his bowl with him, and repaired with the brethren to the dwelling-place of Sunidha and Vassakara, and sat down on the seat prepared for him. And with their own hands they set the sweet rice and the cakes before the brethren with the Buddha at their head, and waited on them till they had had enough. And when the Blessed One had finished eating his meal, the ministers brought a low seat, and sat down respectfully at his side. 31And when they were thus seated the Blessed One gave thanks in these verses:— ‘Wheresoe’er the prudent man shall take up his abode Let him support there good and upright men of self-control. Let him give gifts to all such deities as may be there. Revered, they will revere him: honoured, they honour him again; Are gracious to him as a mother to her own, her only son. And the man who has the grace of the gods, good fortune he beholds V 32And when he had thanked the ministers in these verses he rose from his seat and departed thence. And they followed him as he went, saying, ‘ The gate the Samara Gotama goes out by to-day shall be called Gotama’s gate, and the ferry at which he crosses the river shall be called Gotama’s ferry.’ And the gate he went out at was called Gotama’s gate. 33But the Blessed One went on to the river. And at that time the river Ganges was brimful and overflowing 1; and wishing to cross to the opposite bank, some began to seek for boats, some for rafts of wood, while some made rafts of basket-work 2. Then the Blessed One as instantaneously as a strong man would stretch forth his arm, or draw it back again when he had stretched it forth, vanished from this side of the river, and stood on the further bank with the company of the brethren. 34And the Blessed One beheld the people looking for boats and rafts, and as he beheld them he brake forth at that time into this song:— ‘ They who cross the ocean drear Making a solid path across the pools— Birth Stories ’), that by the deities are here meant the ‘ good and upright men of self-control,’ mentioned in the previous clause. The verses were perhaps originally non-Buddhistic. CH. Whilst the vain world ties its basket rafts— These are the wise, these are the saved indeed 1!’ How the metre of the verses in the text fell into the confusion in which it at present stands is not easy to see. One would expect— Ye visa^ga pallalani taranti annavam sa.ra.rn Kullaw hi g-ano bandhati ti«»a medhavino gana. That a gloss can creep into the text, even in verses, is clear from the indisputable instance at Gataka II, 35; and the words setuzv katvana would have been a very natural gloss had the passage once stood as above. Then supposing that a copyist or reciter had found the words ye visagga pallalani setuz« katv&na taranti annavam sara vi, he might have corrected, as he thought, the order of the words so as to avoid any possibility of the words being taken to mean that the setu, the solid causeway, was made over the annavam sara m, the vastly deep, which would be pal¬ pably absurd. Buddhaghosa found setuwz katvana in the text, but it is not possible to tell in what order he found the words. The Tumour MS. of the Sumangala VMsini has pabandhati, but a Ceylon copy of the Samanta Pasadika confirms the Burmese read¬ ing bandhati at Maha Vagga VI, 28, 13. I need scarcely say that the translation follows the printed text. We know too little make a passing note of such curiosities. On vanishing away from a place, comp, below, III, 22. Next chapterMaha-Parinibbana Sutta 2›Similar passagesBy tradition and source labelFind similarCompare selectedCompare with similarAsk Deep ThoughtSelect passages to search for parallels.Tap any verse to select it, then compare selected passages or ask Deep Thought. Public-domain 1881 English translation