Buddhist SuttasBuddhismAccepted ScripturePaliShareMaha-Parinibbana Sutta 4T. 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 4: The Book of the Great DeceaseMaha-Parinibbana Sutta 4ListenPlay this chapter in spoken English.Save chapterListen to chapter1Now the Blessed One early in the morning robed himself, and taking his bowl, entered Vesali for alms: and when he had passed through Vesili, and had eaten his meal and was returning from his alms-seeking he gazed at Vesali with an elephant look 1 and addressed the venerable Ananda, and said: ‘ This will be the last time, Ananda, that the A Tathagata will behold Vesali. Come, Ananda, let us go on to Bha^a-gama.’ ‘ Even so, Lord!’ said the venerable Ananda, in assent, to the Blessed One. And the Blessed One proceeded with a great company of the brethren to Bhawtfa-gama; and there the Blessed One stayed in the village itself. 2There the Blessed One addressed the bre¬ thren, and said: ‘It is through not understanding and grasping four truths 2, O brethren, that we have had to run so long, to wander so long in this weary path of transmigration—both you and I.’ ‘And what are these four? The noble conduct of life, the noble earnestness in meditation, the noble kind of wisdom, and the noble salvation of freedom. But when noble conduct is realised and known, when noble meditation is realised and known, when noble wisdom is realised and known, when noble freedom is realised and known—then is the craving for existence rooted out, that which leads to re¬ newed existence is destroyed, and there is no more birth.’ 3Thus spake the Blessed One; and when the Happy One had thus spoken, then again the teacher said 1: ‘ Righteousness, earnest thought, wisdom, and freedom sublime— These are the truths realised by Gotama, farrenowned. Knowing them, he, the knower, proclaimed the truth to the brethren. The master with eye divine, the quencher of griefs, must die! ’ 4There too, while staying at Bhanda-gama, the Blessed One held that comprehensive religious dis¬ course with the brethren on the nature of upright conduct, and of earnest contemplation, and of intel¬ ligence. ‘ 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. [11] F CH. 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.' 5Now when the Blessed One had remained at Bha^da-gama as long as he desired, he addressed the venerable Ananda, and said: ‘ Come, Ananda, let us go on to Hatthi-gima.’ ‘Even so, Lord!’ said Ananda, in assent, to the Blessed One. Then the Blessed One proceeded with a great company of the brethren to Hatthi-gama. 6[And in similar words it is then related how the Blessed One went on to Amba-gama, to Cambug&ma, and to Bhoga-nagara.] 7, Now there at Bhoga-nagara the Blessed One stayed at the Ananda /Cetiya. There the Blessed One addressed the brethren, and said: ‘ I will teach you, O brethren, these four Great References l. Listen thereto, and give good heed, and I will speak.’ ‘ Even so, Lord!’ said the brethren, in assent 2, to the Blessed One, and the Blessed One spoke as follows: 8‘ In the first place, brethren, a brother may say thus: “From the mouth of the Blessed One himself have I heard, from his own mouth have I received it. This is the truth, this the law, this the teaching of the Master.” The word spoken, bre¬ thren, by that brother should neither be received with praise nor treated with scorn. Without praise and without scorn every word and syllable should be carefully understood, and then put beside the scripture and compared with the rules of the order 1. If when so compared they do not har¬ monise with the scripture, and do not fit in with the rules of the order, then you may come to the con¬ clusion, “Verily, this is not the word of the Blessed One, and has been wrongly grasped by that brother?” Therefore, brethren, you should reject it. But if they harmonise with the scripture and fit in with the rules of the order, then you may come to the conclusion, “Verily, this is the word of the Blessed One, and has been well grasped by that brother.” This, brethren, you should receive as the first Great Reference. 9‘ Again, brethren, a brother may say thus: “In such and such a dwelling-place there is a com¬ pany of the brethren with their elders and leaders. From the mouth of that company have I heard, has been pointed out to me that answer was formerly ‘andswerian,’ where swerian is probably not unrelated to the root svar, ‘to sound.’ F 2 CH. face to face have I received it. This is the truth, this the law, this the teaching of the Master.” The word spoken, brethren, by that brother should neither be received with praise nor treated with scorn. Without praise and without scorn every word and syllable should be carefully understood, and then put beside the scripture and compared with the rules of the order. If when so compared they do not harmonise with the scripture, and do not fit in with the rules of the order, then you may come to the conclusion, “Verily, this is not the word of the Blessed One, and has been wrongly grasped by that company of the brethren.” There¬ fore, brethren, you should reject it. But if they harmonise with the scripture and fit in with the rules of the order, then you may come to the con¬ clusion, “Verily, this is the word of the Blessed One, and has been well grasped by that company of the brethren.” This, brethren, you should receive as the second Great Reference. xo. ‘Again, brethren, a brother may say thus: “ In such and such a dwelling-place there are dwelling many elders of the order, deeply read, holding the faith as handed down by tradition, versed in the truths, versed in the regulations of the order, versed in the summaries of the doctrines and the law. From the mouth of those elders have I heard, from their mouth have I received it. This is the truth, this the law, this the teaching of the Master.” The word spoken, brethren, by that brother should neither be received with praise nor treated with scorn. Without praise and without scorn every word and syllable should be carefully understood, and then put beside the scripture and compared with the rules of the order. If when so compared they do not harmonise with the scripture, and do not fit in with the rules of the order, then you may come to the conclusion, “Verily, this is not the word of the Blessed One, and has been wrongly grasped by those elders.” Therefore, bre¬ thren, you should reject it. But if they harmonise with the scripture and fit in with the rules of the order, then you may come to the conclusion, “Verily, this is the word of the Blessed One, and has been well grasped by those elders.” This, brethren, you should receive as the third Great Reference. 11‘Again, brethren, a brother may say, “In such and such a dwelling-place there is there living a brother, deeply read, holding the faith as handed down by tradition, versed in the truths, versed in the regulations of the order, versed in the sum¬ maries of the doctrines and the law. From the mouth of that elder have I heard, from his mouth have I received it This is the truth, this the law, this the teaching of the Master.” The word spoken, brethren, by that brother should neither be received with praise nor treated with scorn. Without praise and without scorn every word and syllable should be carefully understood, and then put beside the scripture and compared with the rules of the order. If when so compared they do not har¬ monise with the scripture, and do not fit in with the rules of the order, then you may come to the conclusion, “Verily, this is not the word of the Blessed One, and has been wrongly grasped by that brother.” Therefore, brethren, you should reject it. But if they harmonise with the scripture CH. and fit in with the rules of the order, then you may come to the conclusion, “Verily, this is the word of the Blessed One, and has been well grasped by that brother.” This, brethren, you should receive as the fourth Great Reference.’ ‘ These, brethren, are the Four Great References.’ 12There, too, the Blessed One 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.’ 13Now when the Blessed One had remained as long as he desired at Bhoga-gama, he addressed the venerable Ananda, and said: ‘ Come, Ananda, let us go on to PhvcL’ ‘Even so, Lord!’ said the venerable Ananda, in assent, to the Blessed One. And the Blessed One proceeded with a great company of the brethren to Pdvd. And there at P&vi the Blessed One stayed at the Mango Grove of /Cunda, who was by family a smith. 14Now iCunda, the worker in metals, heard that the Blessed One had come to Phvh, and was staying there in his Mango Grove. And Aunda, the worker in metals, went to the place where the Blessed One was, and saluting him took his seat respectfully on one side. And when he was thus seated, the Blessed One instructed, aroused, incited, and gladdened him with religious discourse. 15Then he, instructed, aroused, incited, and gladdened by the religious discourse, addressed the Blessed One, and said: ‘ May the Blessed One do me the honour of taking his meal, together with the brethren, at my house to-morrow.’ And the Blessed One signified, by silence, his consent. 16Then seeing that the Blessed One had con¬ sented, Aunda, the worker in metals, rose from his seat and bowed down before the Blessed One, and keeping him on his right hand as he past him, departed thence. 17Now at the end of the night, Aunda, the worker in metals, made ready in his dwelling-place sweet rice and cakes, and a quantity of dried boar’s flesh. And he announced the hour to the Blessed One, saying, ‘ The hour, Lord, has come, and the meal is ready.’ 18And the Blessed One robed himself early in the morning, and taking his bowl, went with the bre¬ thren to the dwelling-place of Aunda, the worker in metals. When he had come thither he seated him¬ self on the seat prepared for him. And when he was seated he addressed Aunda, the worker in metals, and said: ‘ As to the dried boar’s flesh you have made ready, serve me with it, Aunda; and as to the other food, the sweet rice and cakes, serve the brethren with it.’ CH. ‘Even so, Lord!’ said Afunda, the worker in metals, in assent, to the Blessed One. And the dried boar’s flesh he had made ready he served to the Blessed One; whilst the other food, the sweet rice and cakes, he served to the members of the order. 19Now the Blessed One addressed Afunda, the worker in metals, and said: ‘ Whatever dried boar’s flesh, Aunda, is left over to thee, that bury in a hole. I see no one, Afunda, on earth nor in Mira’s heaven, nor in Brahma’s heaven, no one among Samaras and Brihmawas, among gods and men, by whom, when he has eaten it, that food can be assimilated, save by the Tathigata.’ ‘ Even so, Lord!’ said Aunda, the worker in metals, in assent, to the Blessed One. And what¬ ever dried boar’s flesh remained over, that he buried in a hole. 20And he went to the place where the Blessed One was; and when he had come there, took his seat respectfully on one side. And when he was seated, the Blessed One instructed and aroused and incited and gladdened ATunda, the worker in metals, with religious discourse. And the Blessed One then rose from his seat and departed thence. 21Now when the Blessed One had eaten the food prepared by Aunda, the worker in metal, there fell upon him a dire sickness, the disease of dysen¬ tery, and sharp pain came upon him, even unto death. But the Blessed One, mindful and selfpossessed, bore it without complaint. 22And the Blessed One addressed the venerable Ananda, and said: ‘ Come, Ananda, let us go on to Kusinari.’ ‘ Even so, Lord! ’ said the venerable Ananda, in assent, to the Blessed One. 23When he had eaten Wunda’s food, The copper-smith’s—thus have I heard— He bore with fortitude the pain, The sharp pain even unto death! And from the dried flesh of the boar, as soon as he had eaten it, There fell upon the teacher sickness dire, Then after nature was relieved the Blessed One announced and said: ‘ I now am going on to Kusinara V 24Now the Blessed One went aside from the path to the foot of a certain tree; and when he had come there he addressed the venerable Ananda, and said: ‘ Fold, I pray you, Ananda, the robe; and spread it out for me. I am weary, Ananda, and must rest awhile! ’ ‘ Even so, Lord! ’ said the venerable Ananda, in assent, to the Blessed One, and spread out the robe folded fourfold. 25And the Blessed One seated himself on the seat prepared for him; and when he was seated, he addressed the venerable Ananda, and said: ‘Fetch me, I pray you, Ananda, some water. I am thirsty, Ananda, and would drink.’ 26When he had thus spoken, the venerable Ananda said to the Blessed One: ‘ But just now, at §§ 52, 56CH. Lord, about five hundred carts have gone over. That water stirred up by the wheels has become shallow and flows fouled and turbid. This river Kakuttha, Lord, not far off, is clear and pleasant, cool and transparent, easy to get down into, and delightful. There the Blessed One may both drink the water, and cool his limbs V 27Again the second time the Blessed One addressed the venerable Ananda, and said: ‘ Fetch me, I pray you, Ananda, some water. I am thirsty, Ananda, and would drink.’ 28And again the second time the venerable Ananda said to the Blessed One: ‘ But just now, Lord, about five hundred carts have gone over. That water stirred up by the wheels has become shallow and flows fouled and turbid. This river Kakutthh, Lord, not far off, is clear and pleasant, cool and transparent, easy to get down into, and delightful. There the Blessed One may both drink the water, and cool his limbs.’ 29Again the third time the Blessed One ad¬ dressed the venerable Ananda, and said: ‘Fetch me, AI pray you, Ananda, some water. I am thirsty, Ananda, and would drink.’ 30‘ Even so, Lord!’ said the venerable Ananda, in assent, to the Blessed One; and taking a bowl he went down to the streamlet. And lo! the streamlet which, stirred up by the wheels, was but just now become shallow, and was flowing fouled and turbid, had begun, when the venerable Ananda came up to it, to flow clear and bright and free from all turbidity. 31Then Ananda thought: ‘How wonderful, how marvellous is the great might and power of the Tathigata! For this streamlet which, stirred up by the wheels, was but just now become shallow and flowing foul and turbid, now, as I come up to it, is flowing clear and bright and free from all turbidity.’ 32And taking water in the bowl he returned towards the Blessed One; and when he had come where the Blessed One was he said to him: ‘How wonderful, how marvellous is the great might and power of the Tath&gata! For this streamlet which, stirred up by the wheels, was but just now become shallow and flowing foul and turbid, now, as I come up to it, is flowing clear and bright and free from all turbidity. Let the Blessed One drink the water! Let the Happy One drink the water!’ Then the Blessed One drank of the water. 33Now at that time a man named Pukkusa 1, a young Mallian, a disciple of A/Htra Kdlama’s, was passing along the high road from Kusinara to Pavfi. 34And Pukkusa, the young Mallian, saw the Blessed One seated at the foot of a tree. On seeing him, he went up to the place where the Blessed One was, and when he had come there he saluted the Blessed One, and took his rest respect¬ fully on one side. And when he was seated CH. Pukkusa, the young Mallian, said to the Blessed One: ‘How wonderful a thing is it, Lord! and how marvellous, that those who have gone forth out of the world should pass their time in a state of mind so calm! ’ 35‘ Formerly, Lord, A/ara Kalama was once walking along the high road; and leaving the road he sat himself down under a certain tree to rest during the heat of the day. Now, Lord, five hun¬ dred carts passed by one after the other, each close to A/£ra Kalama. And a certain man, who was fol¬ lowing close behind that caravan of carts, went up to the place where A/ara Kilama was, and when he was come there he spake as follows to A/ara Kalama: ‘ “ But, Lord, did you see those five hundred carts go by?” ‘“No, indeed, sir, I saw them not.” ‘ “But, Lord, did you hear the sound of them?” ‘“No, indeed, sir, I heard not their sound.” ‘ “But, Lord, were you then asleep?” ‘ “No, sir, I was not asleep.” ‘ “ But, Lord, were you then conscious.” ‘ “Yes, I was conscious, sir.” ‘ “ So that you, Lord, though you were both con¬ scious and awake, neither saw, nor heard the sound of five hundred carts passing by, one after the other, and each close to you. Why, Lord, even your robe was sprinkled over with the dust of them!” ‘ “ It is even so, sir.” 36‘Then thought that man: “How wonderful a thing is it, and how marvellous, that those who have gone forth out of the world should pass their time in a state of mind so calm! So much so that a man though being both conscious and awake, neither sees, nor hears the sound of five hundred carts passing by, one after the other, and each close to him.” ‘ And after giving utterance to his deep faith in A/ara Kalama, he departed thence.’ 37‘Now what think you, Pukkusa, which is the more difficult thing either to do or to meet with— that a man being conscious and awake should neither see, nor hear the sound of five hundred carts passing by, one after the other, close to him, —or that a man, being conscious and awake, should neither see, nor hear the sound thereof when the falling rain goes on beating and splashing, and the lightnings are flashing forth, and the thunderbolts are crashing? ’ 38‘ What in comparison, Lord, can these five hundred carts do, or six or seven or eight or nine or ten hundred, yea, even hundreds and thousands of carts. That certainly is more difficult, both to do and to meet with, that a man being conscious and awake should neither see, nor hear the sound thereof when the falling rain goes on beating and splashing, and the lightnings are flashing forth, and the thunderbolts are crashing.’ 39‘Now on one occasion, Pukkusa, I was dwelling at Atuma, and was at the Threshing-floor 1. And at that time the falling rain begun to beat and to splash, and the lightnings to flash forth, and the thunderbolts to crash; and two peasants, brothers, and four oxen were killed. Then, Pukkusa, a great multitude of people went forth from Atumd, and went up to the place where the two peasants, brothers, and the four oxen, lay killed. 40‘ Now at that time, Pukkusa, I had gone forth from the Threshing-floor, and was walking up and down thinking at the entrance to the Threshingfloor. And a certain man came, Pukkusa, out of that great multitude of people, up to the place where I was; and when he came up he saluted me, and took his place respectfully on one side. 41‘ And as he stood there, Pukkusa, I said to the man: ‘ “Why then, sir, is this great multitude of people assembled together?” ‘ “ But just now, the falling rain began to beat and to splash, and the lightnings to flash forth, and the thunderbolts to crash; and two peasants, bro¬ thers, were killed, and four oxen. Therefore is this great multitude of people gathered together. But where, Lord, were you? ” ‘ “ I, sir, have been here all the while.” ‘ “ But, Lord, did you see it?” ‘“I, sir, saw nothing.” ‘ “ But, Lord, did you hear it?” * “ I, sir, heard nothing.” c “ Were you then. Lord, asleep?” ‘ “ I, sir, was not asleep.” ‘ “ Were you then conscious, Lord?” ‘ “ Even so, sir.” ‘ “ So that you, Lord, being conscious and awake, neither saw, nor heard the sound thereof when the falling rain went on beating and splashing, and the lightnings were flashing forth, and the thunderbolts were crashing.” ‘ “ That is so, sir.” 42‘ Then, Pukkusa, the thought occurred to that man: ‘ “ How wonderful a thing is it, and marvellous, that those who have gone forth out of the world should pass their time in a state of mind so calm!— so that a man being conscious and awake neither sees nor hears the sound thereof when the falling rain is beating and splashing, and the lightnings are flashing forth, and the thunderbolts are crashing.” And after giving utterance to his deep faith in me, he departed from me with the customary demonstra¬ tions of respect.’ 43And when he had thus spoken Pukkusa, the young Mallian, addressed the Blessed One in these words: ‘ Now I, Lord, as to the faith that I had in A/ara KAlama, that I winnow away as in a mighty wind, and wash it away as in a swiftly running stream. Most excellent, Lord, are the words of thy mouth, most excellent! Just as if a man were to set up that which is thrown down, or were to reveal that which is hidden away, or were to point out the right road to him who has gone astray, or were to bring a lamp into the darkness, so that those who have eyes can see external forms—just even so, Lord, has the truth been made known to me, in many a figure, by the Blessed One. And I, even I, betake myself, Lord, to the Blessed One as my refuge, to the Truth, and to the Brotherhood. May the Blessed One accept me as a disciple, as a true believer, from this day forth, as long as life endures 1 [’ 8o CH. 44Now Pukkusa, the young Mallian, addressed a certain man, and said: ‘ Fetch me, I pray you, my good man, a pair of robes of cloth of gold, burnished and ready for wear.’ ‘ So be it, sir! ’ said that man, in assent, to Pukkusa, the young Mallian; and he brought a pair of robes of cloth of gold, burnished and ready for wear. 45And the Mallian Pukkusa presented the pair of robes of cloth of gold, burnished and ready for wear, to the Blessed One, saying, ‘ Lord, this pair of robes of burnished cloth of gold is ready for wear. May the Blessed One show me favour and accept it at my hands!’ ‘ In that case, Pukkusa, robe me in one, and A Ananda in one.’ ‘ Even so, Lord! ’ said Pukkusa, in assent, to the Blessed One; and in one he robed the Blessed One, and in one, Ananda. 46Then the Blessed One instructed and aroused and incited and gladdened Pukkusa, the young Mal¬ lian, with religious discourse. And Pukkusa, the young Mallian, when he had been instructed and aroused and incited and gladdened by the Blessed One with religious discourse, arose from his seat, and bowed down before the Blessed One; and keep¬ ing him on his right hand as he past him, departed thence. 47Now not long after the Mallian Pukkusa had gone, the venerable Ananda placed that pair of robes of cloth of gold, burnished and ready for wear, on the body of the Blessed One, and when it was so placed on the body of the Blessed One it appeared to have lost its splendour 1! 48And the venerable Ananda said to the Blessed One: ‘ How wonderful a thing is it, Lord, and how marvellous, that the colour of the skin of the Blessed One should be so clear, so exceeding bright! For when I placed even this pair of rotes of burnished cloth of gold and ready for wear on the body of the Blessed One, lo! it seemed as if it had lost its splendour! ’ 49‘It is even so, Ananda. Ananda, there are two occasions on which the colour of the skin of a Tathagata becomes clear and exceeding bright. What are the two?’ 50‘On the night, Ananda, on which a Tathagata attains to the supreme and perfect insight, and on the night in which he passes finally away in that utter passing away which leaves nothing whatever to remain—on these two occasions the colour of the skin of the Tathigata becomes clear and exceeding bright. 51‘And now this day, Ananda, at the third watch of the night, in the Upavattana of Kusinara, in the Sala Grove of the Mallians, between the twin Sila [»] G CH. trees, the utter passing away of the Tathagata will take place. Come, Ananda! let us go on to the river Kakuttha.’ ‘ Even so, Lord! ’ said the venerable Ananda, in assent, to the Blessed One. 52The pair of robes of cloth of gold, All burnished, Pukkusa had brought, Clad on with them the Master then Shone forth in colour like to gold 1! 53Now the Blessed One with a great company of the brethren went on to the river Kakuttha; and when he had come there, he went down into the water, and bathed, and drank. And coming up out again on the other side he went on to the Mango Grove. 54And when he was come there he addressed the venerable Afundaka, and said: ‘Fold, I pray you, Aundaka, a robe in four and spread it out. I am weary, Aundaka, and would lie down.’ ‘ Even so, Lord!’ said the venerable Aundaka, in assent, to the Blessed One. And he folded a robe in four, and spread it out. 55And the Blessed One laid himself down on his right side, with one foot resting on the other; and calm and self-possessed, he meditated on the idea of rising up again in due time. And the venerable /dundaka seated himself there in front of the Blessed One. 56The Buddha to Kakutthd’s river came, Whose clear and pleasant waters limpid flow, He plunged beneath the stream wearied and worn, The Buddha without equal in the world! When he had bathed and drunk, the teacher then Crossed o’er, the brethren thronging round his steps; The Blessed Master, preaching the while the truth, The Mighty Sage came to the Mango Grove. There spake he to the brother /dundaka: ‘ Spread me the fourfold robe out as a couch.’ Cheered by the Holy One, he quickly spread The fourfold robe in order on the ground. The Master laid him down, wearied and worn; And there, before him, Aunda took his seat. 57And the Blessed One addressed the vener¬ able Ananda, and said: ‘ Now it may happen, Ananda, that some one should stir up remorse in /dunda the smith, by saying, “ This is evil to thee, Wunda, and loss to thee in that when the Tathagata had eaten his last meal from thy provision, then he died.” Any such remorse, Ananda, in /dunda the smith should be checked by saying, “ This is good to thee, /dunda, and gain to thee, in that when G 2 the Tath&gata had eaten his last meal from thy provision, then he died. From the very mouth of the Blessed One, Aunda, have I heard, from his own mouth have I received this saying, ‘ These two offerings of food are of equal fruit, and of equal profit, and of much greater fruit and much greater profit than any other — and which are the two? The offering of food which, when a Tathhgata has eaten, he attains to supreme and perfect insight; and the offering of food which, when a Tathigata has eaten, he passes away by that utter passing away in which nothing whatever remains behind— these two offerings of food are of equal fruit and of equal profit, and of much greater fruit and much greater profit than any others. There has been laid up by Aunda the smith a karma redounding to length of life, redounding to good birth, redounding to good fortune, redounding to good fame, redound¬ ing to the inheritance of heaven, and of sovereign power.’ ” In this way, Ananda, should be checked any remorse in Aunda the smith.’ 58Then the Blessed One perceiving how the matter stood, uttered, even at that time, this hymn of exultation: ‘ To him who gives shall virtue be increased; In him who curbs himself, no anger can arise; The righteous man casts off all sinfulness, And by the rooting out of lust, and bitterness, And all delusion, doth to Nirvana reach!’ the Episode of A/ira. ‹Previous chapterMaha-Parinibbana Sutta 3Next chapterMaha-Parinibbana Sutta 5›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