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p. 111

## CHAPTER VIII.

### Patalagami.

1. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika.

Now at that time the Blessed One was instructing, arousing, animating and gladdening the Bhikkhus with a religious discourse on the subject of Nirvana.

And these Bhikkhus grasping the meaning, thinking it out and accepting with their hearts the whole doctrine, listened attentively.

And the Blessed one, in this connection, on that occasion, breathed forth this solemn utterance:

"There is, O Bhikkhus, a state where there is neither earth, nor water, nor heat nor air, neither infinity of space, nor infinity of consciousness, nor nothingness, nor perception, nor non-perception, neither this world nor that world, both sun und moon.

That, O Bhikkhus, I term neither coming nor going, nor standing, neither death nor birth. It is without stability, without procession, without a basis: that is the end of sorrow".

2. [same as N° 1.] And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:

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"Hard is it to realize the essential, The truth is not easily preceived, Desire is mastered by him who knows', To him who sees (aright) all things are naught.

3. [same as Nos 1 and 2.] And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:

"There is, O Bhikkhus, an unborn, unoriginated, uncreated, unformed. Were there not, O Bhikkhus, this unborn, unoriginated, uncreated, unformed, there would be no escape from the world of the born, originated, created, formed.

Since, O Bhikkhus, there is an unborn, unoriginated. uncreated, unformed, therefore is there an escape from the born, originated, created, formed".

4. [same as Nos 1, 2 and 3] And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:

"Where there is dependence, there is instability, where there is no dependence, there is no instability, where there is no instability, there is quietude, where there is quietude, there is no desire, where there is no desire, there is no coming and going, where there is no coming or going, there is no birth or death, where there is no birth or death, there is neither this world nor that world, nor both: that is the end of sorrow".

5. Thus have I heard. At that time the Blessed One p. 113 in company with the Brotherhood, passing through the Malla country, arrived at Pâvâ.

And the Blessed One tarried at Pâvâ, in the mango grove of Cunda, the potter's son.

And Cunda, the potter's son, heard that the Blessed One, on his way through the Malla country, had arrived at Pâvâ, and was staying in his mango grove.

And Cunda, the potter's son, went to where the Blessed One was and drawing near saluted the Blessed One and sat down apart, and the Blessed One instructed, aroused, animated and gladdened, with religious discourse, Cunda, the potter's son.

And Cunda, the potter's son, instructed, aroused, animated and gladdened by the religious discourse of the Blessed One said: "May it please the Blessed One and the Brotherhood to take their morrow's meal with me".

And the Blessed One assented by his silence.

And Cunda, the potter's son, perceiving that the Blessed One had assented, arose from his seat and saluted the Blessed One, and passing round keeping his right side to him, departed.

And Cunda, the potter's son, at the end of that night having prepared in his own house sweet food, both hard and soft and a quantity of Sûkaramaddava,1 announced to the Blessed One: "Sire, the time is come, the meal is ready."

And the Blessed One, robing himself in the forenoon, and taking his alms-bowl and tunic, went together with p. 114 the Brotherhood, to the house of Cunda, the potter's son and when he arrived there, sat down on the appointed seat. And while thus seated he called Cunda, the potter's son, to him and said: "The Sûkaramaddava you have prepared, Cunda, give to me and the other food, soft and hard, present to the Brethren."

"Be it so, Sire," said Cunda, the potter's son, in assent to the Blessed One, and he gave the Sûkaramaddava which he had prepared, to the Blessed One, and the other food, both hard and soft, to the Brethren.

And the Blessed One called Cunda, the potter's son, to him and said: "Bury, Cunda, what remains of the Sûkaramaddava in a hole in the ground, for there is no one I know of in the worlds of Mâra or Brahma, or amongst the Samanas or Brahmanas, or in the world of gods and men who can assimilate such food, except the Perfect One."

"Be it so, Sire"; said Cunda, the potter's son, in assent to the Blessed One, and having buried what remained of the Sûkaramaddava in a hole, he went to where the Blessed One was and drawing near, he saluted the Blessed One and sat down apart.

And the Blessed One having instructed, aroused, animated and gladdened Cunda, the potter's son, with religious discourse, arose from his seat and departed.

And the Blessed One after partaking of the food provided by Cunda, the potter's son, was seized with a severe malady, and dire pains followed by hemorrhage, even unto death, came upon him.

At that time the Blessed One, ever mindful and intent, endured the pains without a murmur.

And the Blessed One called the venerable Ananda to p. 115 him and said: "Let us go, Ananda; we will proceed to Kusinâra."

"Be it so, Sire;" said the venerable Ananda in assent to the Blessed One.

"Thus have I heard. He took of the food of Cunda, the the potter's son:

With fortitude he bore the grievous, deadly pains:

When the master partaok of the Sûkaramaddava,

Severe sickness came upon him:

After relief, the Blessed One said: 'I will set out for the city of Kusinâra'."

And the Blessed One, leaving the road, went and sat down at the foat of a tree, and calling the venerable Ananda to him, he said: "I pray thee, Ananda, make ready the four-fold cloth, I am weary and would sit down. And the Blessed One sat down on the appointed seat, and thus sitting he called the venerable Ananda to him and said: "I pray thee, Ananda, bring me some water, I am thirsty and would drink, Ananda."

When these words had been spoken the venerable Ananda said to the Blessed One: "Just now, Sire, about 500 wagons have passed over, and the shallow water, disturbed by the wheels, flows turbid and muddy. There is, Sire, not far off, the Kukuttha stream, whose waters are clear, refreshing, cool, pellucid, full to the brim and lovely. There the Blessed One may drink of the waters and cool his limbs."

A second time the Blessed One called the venerable Ananda to him and said: "Bring me, I pray thee, Ananda, some water, I am thirsty and would drink, Ananda."

A second time the venerable Ananda said to the Blessed One: "Just now, Sire, some 500 wagons have passed over, and p. 116 the shallow water, disturbed by the wheels, flows turbid and muddy. There is, Sire, not far off the Kukuttha stream whose waters are clear, refreshing, cool, pellucid, full to the brim and lovely. There the Blessed One may drink and cool his limbs."

A third time the Blessed One called the venerable Ananda to him and said: "Bring me, Ananda, I pray thee, some water: I am thirsty and would drink, Ananda."

"Be it so, Sire"; said the venerable Ananda in assent to the Blessed One and taking his bowl he went to the river.

And that river, whose shallow waters had been disturbed by the wheels and become a turbid and muddy stream, on the arrival of Ananda, was flowing clear, lucent and untainted.

And Ananda thought: "How strange, how astonishing is the great strength and mighty power of the Perfect One! This stream, whose shallow waters disturbed by the wheels were muddy and polluted, on my arrival, flows pure, lucent and untainted"; and filling his bowl with water he went to where the Blessed One was, and drawing near, said: "How strange, Sire, how astonishing is the great strength and mighty power of the Perfect One! This stream, whose waters etc. [as above] is now pure, lucent and untainted. Drink, O Exalted One, of the water, drink, O Happy One, of the water."

And the Blessed One drank of the water.

And the Blessed One with a great company of the brethren went to the Kukuttha stream, and when he arrived there, he entered the stream and bathed and drank; and when he had come out, he repaired to the Mango-grove and calling the venerable Cundaka to him, said: "I pray thee, Cundaka, p. 117 spread out for me the four-fold cloth, I am weary, Cundaka, and would lay me down."

"Be it so, Sire"; said the venerable Cundaka in assent to the Blessed One and he spread out the four-fold cloth.

And the Blessed One lay down on his right side, as a lion does, placing one foot upon the other, mindful and consious, and dwelling upon the thought of arising.

And the venerable Cundaka sat there in front of the Exalted One.

"To the pure, joy-giving, pellucid river Kukuttha went the Buddha;

O'erweary, the Master, the Perfect One, the Unequalled in this world, plunged into the stream:

The Master bathed and drank of the waters;

He crossed over preceding the throng of disciples.

The Master, the Exalted One, who set forth the Doctrine, went to the Mango-grove.

He spoke to Cunda, the monk: 'Spread out for me the four-fold cloth.'

Cunda heeded the Holy One, he spread out at once the four-fold cloth.

The Master, the weary One, laid himself down;

And Cunda sat there beside him."

And the Blessed One called the venerable Ananda to him and said: "It may happen, Ananda, that some one may cause Cunda, the potter's son to suffer remorse by saying: 'It is a loss to you, brother Cunda, it is a disadvantage to you, brother Cunda, that the Perfect One should pass away from existence, having received his last meal at you hands.' Any remorse of this kind that may arise in Cunda, the potter's son, should be removed in this p. 118 wise: 'It is a gain, brother Cunda, it is an advantage to you, brother Cunda, that the Perfect One should pass away from existence, having received his last meal at your hands. Thus have I heard, brother Cunda, in his very presence, these words have I received from the very mouth of the Blessed One: 'there are two alms of the highest profit, of the greatest advantage to me, exceeding all other alms, more fruitful, more replete with result. What are these two? The alms-food of which the Perfect One partook when he awakened to supreme enlightenment, and the alms-food of which he partook, when he was about to pass away from existence, in that utter passing away in which 'attachment' is extinct. These are the two alms, the most perfect in result, the most complete in their consequence, exceeding all other alms, greater in profit, greater in fruition. The venerable Cunda, the potter's son, has laid up Karma, conducing to length of life, to praise, to heaven, to fame, and to that influence which induces men to follow virtue. Any remorse, Ananda, that may arise in Cunda, the potter's son, should thus be removed'."

And the Blessed One in this connection, on that occasion, breathed forth this solemn utterance:

"To the giver merit is increased; When the senses are controlled anger arises not. The Wise forsake evil, By the destruction of desire, sin and infatuation, A man attains to Nirvana."

6. Thus have I heard. At that time the Blessed One, in company with a number of the brethren, wandering through the Magadha country, arrived at Pâtâligâma.

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And the lay-disciples of Pâtâligâma heard the report that the Blessed One, in company with a number of the brethren, after wandering through the Magadha county had repaired to Pâtâligâma.

And the lay-disciples of Pâtâligâma went to where the Blessed One was and drawing near they saluted the Blessed One and sat down apart, and while thus sitting the lay-disciples of Pâtâligâma said to the Blessed One: "May it please the Blessed One to come to our house."

And the Blessed One assented by his silence.

And the lay-disciples of Pâtâligâma perceiving that the Blessed One had assented, they arose from their seats and saluted the Blessed One, and passing round with their right sides to him, they returned to their rest-house. And when they arrived there, they set the house in order, arranging the seats, providing water vessels, and putting up oil-lamps. And when they had done this, they went to where the Blessed One was and drawing near, they saluted the Blessed One and stood respectfully apart, and while thus standing the lay-disciples of Pâtâligâma said to the Blessed One: "Sire, the rest-house is set in order, the seats are arranged, the water vessels provided and the oil-lamps put up. May the Blessed One now do as he pleases."

And the Blessed One, robing himself in the forenoon and taking his alms-bowl and tunic, went, together with the Brethren, to the rest-house. And when the Blessed One arrived there, having washed his feet, he entered the rest-house and sat down near the centre pillar, facing the East, and the Brethren, also, having washed their feet, entered the rest-house and sat down near the centre wall, facing the East, the Blessed One being in front of them; p. 120 and the lay-disciples of Pâtâligâma, having washed their feet, entered the rest-house and sat down near the Eastern wall with their faces to the West, the Blessed One in front of them.

And the Blessed One thus addressed the lay-disciples of Pâtâligâma:

"Five losses, O housholders, result to the wrong-doer through his want of rectitude. What are these five?

(1) In this world, O housholders, the wrong-doer failing in rectitude, in consequence of sloth, suffers great loss of property. This is the first loss to the wrong-doer through want of rectitude.

(2) Further, O housholders, in the case of the wrong-doer, who fails in virtue, an evil repute arises. This is the second loss to the wrong-doer who fails in virtue.

(3) Further, O housholders, whenever a wrong-doer, failing in virtue, approaches assemblies, whether of Khattiyas, or Brahmanas, or lay men, or Samanas, he feels ashamed and troubled in their presence. This is the third loss to a wrong-doer who fails in virtue.

(4) Further, O housholders, the wrong-doer who fails in virtue, dies in a state of unrest. This is the fourth loss to a wrong-doer who fails in virtue.

(5) Further, O housholders, the wrong-doer, wanting in rectitude, on the dissolution of the body, after death, is born into a state of punishment, of suffering, of torment, in hell. This is the fifth loss to a wrong-doer through want of rectitude.

These, O housholders, are the five losses to the wrong-doer, through want of rectitude.

There are five gains, O housholders, to the virtuous p. 121 man, through the practise of virtue. What are these five?

(1) In this world, O housholders, the upright man who practises virtue, by means of diligence acquires abundant possessions. This is the first gain to an upright man who practises virtue.

(2) Further, O housholders, in the case of an upright man who practises virtue, there arises a fair repute. This is the second gain to an upright man who practises virtue.

(3) Further, O housholders, whenever an upright man who practises virtue, approaches assemblies whether of Khattiyas, or Brahmanas, or laymen, or Samanas, he is not ashamed or troubled when he approaches them. This is the third gain to the upright man who practises virtue.

(4) Further, O housholders, the upright man who practises virtue, dies peacefully. This is the fourth gain to an upright man, who practises virtue.

(5) Further, O housholders, the upright man who practises virtue, on the dissolution of the body after death, is born into a state of happiness, in heaven. This is the fifth gain to an upright man who practises virtue. These, O housholders, are the five gains to the upright man who practises virtue."

And the Blessed One having instructed, aroused, animated and gladdened the lay-disciples with this religious discourse, dismissed them, saying: "The night, O housholders, is far spent. Do now as seemeth fit to you."

And the lay-disciples of Pâtâligâma, having praised the words of the Blessed One, and given thanks, arose from their seats, and passing round keeping their right sides to him, took their departure.

And the Blessed One, soon after the departure of the p. 122 lay-disciples of Pâtâligâma, entered his private apartments.

Now at that time the Sunîdhavassakâras, the ministers of Magadha, had built a fortress at Pâtâligâma, to repel the Vajjis. And at that time also, a great number, some thousands of Devas, haunted the dwellings at Pâtâligâma. Wherever the most powerful Devas haunted the houses, in that place they induced the most powerful kings and king's ministers to build dwelling places. Wherever the lesser Devas haunted the houses, there they induced the lesser kings and king's ministers to build dwelling places, and wherever the lowest Devas haunted the houses, there they induced the lowest kings and king's Ministers to build dwelling places.

And the Blessed One, with his divine, clear sight, surpassing that of men, beheld these thousands of Devas who haunted the houses at Pâtâligâma, and wherever the most powerful Devas, etc. [as above. Transl.]

And the Blessed One, in the dawn following that night, called the venerable Ananda to him and said: "Who, Ananda, built this fortress at Pâtâligâma"?

"The Sunîdhavassakâras, the ministers of Magadha, built this fortress at Pâtâligâma, to repel the Vajjis."

"It seems, Ananda, as if the Sunîdhavassakâras, the Ministers of Magadha, after consulting with the Tavatimsa gods, had thus, Ananda, built this fortress at Pâtâligâma, to repel the Vajjis. I have just seen, Ananda, with my divine and clear sight, surpassing that of men, this large number of thousands of Devas who haunt the houses at Pâtâligâma. Wherever the most powerful Devas etc. [as above. Transl.].

Wherever, Ananda, famous places, centres of trade may p. 123 be, this fortified city will be chief among them, an emporium of commerce. But, Ananda, three disasters will befall Pâtâligâma, by fire and water and internal dissensions."

And the Sunîdhivassakâras, the ministers of Magadha went to where the Blessed One was and drawing near they exchanged friendly greetings with the Blessed One, and when they had exchanged with him the compliments of friendship and civility, they stationed themselves respectfully apart, and while thus standing the Sunîdhavassakâras, the ministers of Magadha said to the Blessed One: "May it please the Lord Gotama, and the Brethren to take their meal with us to-day."

The Blessed One assented by his silence.

And the Sunîdhavassakâras, the ministers of Mâgadha, perceiving that the Blessed One had assented, went to their own house, and when they arrived there, gave orders for the preparation of sweet food, both hard and soft, and they announced to the Blessed One, that the time had come; "Lord Gotama, the time is come, the meal is ready."

And the Blessed One, robing himself in the forenoon and taking his alms-bowl and tunic, went, in company with the Brethren, to the house of the Sunîdhavassakâras; and when they arrived there, they sat down on the appointed seats.

And the Sunîdhivassakâras, with their own hands, served and offered sweet food, both hard and soft, to the Brethren with the Buddha at their head.

And when the Blessed One had withdrawn his hand from the bowl and finished his meal, the Sunîdhivassakâras having taken a lower place, sat down apart, and the Blessed One, as they sat thus, gladdened the Sunîdhivassakâras with these verses:

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"In whatever country, the wise man dwells, Maintaining the virtuous, the self-controlled, the holy ones, Let him present offerings to the Devas who are there, And they so honoured and venerated, will honour and venerate him, And hereafter show compassion, as a mother to her son. He who receives the compassion of the Devas, never lacks good fortune."

And the Blessed One, when he had gladdened the Sunîdhavassakâras with these verses, arose from his seat and departed.

Now at that time the Sunîdhivassakâras followed the Blessed One, step by step, saying: "The gate by which the Samana Gotama this day departs, shall be called the Gotama gate, the ford by which he crosses the Ganga river, shall be called the Gotama ford.

And the gate, by which the Blessed One passed out was called the Gotama gate.

And the Blessed One came to where the river Ganga was. Now at that time, the river was full, up to the bank, so that a crow could have drunk from it. Some men, eager to cross, were in search of a boat, some in search of a raft, others were engaged in constructing a raft.

And the Blessed One, just as if a strong man should out-stretch his bent arm or bend back his out-stretched arm, even so he vanished from the hither bank of the river Ganga and stood upon the opposite bank with the Brethren.

And the Blessed One beheld those men, eager to cross, p. 125 some in search of a boat, some in search of a raft, and others engaged in constructing a raft.

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:

"Those who cross the ocean, having built a bridge, forsaking the marshes-- While the world is constructing rafts--these wise ones escape."1

7. Thus have I heard. At that time the Blessed One had reached the high road in the Kosala country, with the venerable Nâgasamâla as attendant.

And the venerable Nâgasamâla observed on the way that the road diverged, and seeing this, he said to the Blessed One; "Sire, this is the way, let us go in this direction."

When these words had been spoken, the Blessed One said to the venerable Nâgasamâla: "This is the way, Nâgasamâla, let us go in this direction."

[Repetition of speech and reply. Transl.].

A third time the venerable Nâgasamâla said to the Blessed One: "This, Sire, is the way, let us go in this direction." And the venerable Nâgasamâla threw down on the ground the bowl and tunic of the Blessed One, saying: "There, Sire, are your bowl and tunic."

And as the venerable Nâgasamâla proceeded on the road, robbers came and assaulted him with their hands and feet, broke his alms-bowl and tore his garments. And the venerable Nâgasamâla, with broken bowl and torn garments p. 126 went to where the Blessed One was, and drawing near he saluted the Blessed One and sat down respectfully apart and while thus sitting he said to the Blessed One: "Just now, Sire, as I was proceeding on the road, robbers came and assaulted me with their hands and feet, broke my alms-bowl and tore my garments."

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:--

"He who walks with another, lives with him, associates with him, He, the learned One, perceiving evil, forsakes it, As the young heron abandons the river."

8. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Eastern monastery, in the pavilion of Visâkha-migâramâta.

Now at that time, the dearly loved grandson of Visâkha-migâramâta died.

And Visâkha-migâramâta went at unseasonable hours, with hands and hair wet (with tears)1, to where the Blessed One was and drawing near she saluted the Blessed One and sat down apart. And the Blessed One said to Visâkha-migâramâta, as he sat there: Wherefore, O Visâkha, do you come here at unseasonable hours, with hands and hair wet (with tears)?"

"Sire, my dearly loved grandson is dead; that is why I come here, at unseasonable hours, with hands and hair wet (with tears)."

"Do you find, O Visâkha, that there are sons and grandsons p. 127 in proportion to the number of men in Savatthi?"

"I find, Blessed One, that there are sons and grandsons in proportion to the number of men."

"And how many men of Savatthi, Visâkha, die daily?"

"Sometimes, Sire, ten men of Savatthi die daily, sometimes nine, eight, seven, six, five, four, three, two; sometimes, Sire, only one man dies in the day. Of men dying in Savatthi, there is no lack, Sire."

"What think you, Visâkha; have you found at any time or anywhere, men whose garments have been unwetted (by tears), whose hair has been unwetted (by tears)?"

"Not so, Sire; how is that possible with so many sons and grandsons?"

"Those, Visâkha, who have a hundred dear ones, have a hundred sorrows, these who have ninety dear ones, have ninety sorrows, these who have eighty dear ones, have eighty sorrows etc. those who have one dear one, have one sorrow.

Those who have no dear one, for them there is no sorrow.

These, I declare, are the griefless ones, free from human passion, without despair.

"Whatsoever of sorrow, lamentation and pain is in the world, All this arises from clinging, where clinging is not, these are not. Therefore happy and sorrowless are those who cling not to any thing in the world. Set not your affections on things on earth."

9. Thus have I heard. On a certain occasion the Blessed One dwelt at Râjagaha, in the Bamboo-grove, in Kalandakanivâpa.

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And the venerable Dubba Mallaputta went to where the Blessed One was and drawing near he saluted the Blessed One and sat down respectfully apart, and while thus sitting he said to the Blessed One: "The time, O Happy One, for my passing away from existence has come."

"Do, O Dubba, as seemeth right."

And the venerable Dubba Mallaputta, got up from his seat and saluted the Blessed One and having passed round keeping his right side to him, he rose into the air, sitting cross-legged in the firmament, and when he had attained to that state of mystic meditation induced by fixed attention on one predominant idea (in this case that of fire), he rose still higher and finally passed into Nirvana.

And when the venerable Dubba Mallaputta had thus risen into the air; sitting cross-legged in the firmament, and attaining to that state of mystic meditation induced by fixed attention on one predominant idea (in this case, that of fire) and rising still higher passed into Nirvana, of his body which was burnt and consumed by flames, there was no residue either of ashes or soot to be seen.

As in the case of butter or oil when they are burnt and consumed by flames, there is no residue either of ashes or soot, so was it with the venerable Dubba Mallaputta, when his body was burnt and consumed by fire, there was no residue of ashes or soot to be seen, after he had risen into the air and sat cross-legged in the firmament, having attained to that state of mystic meditation induced by fixed attention on one predominant idea (that of fire) and when arising still higher passed into Nirvana.

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:

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"The body is dissolved, perception annihilated, all sensations have ceased, The elements of being are extinguished, Consciousness has sunk to rest."

10. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika.

And the Blessed One called his disciples to him and said: "O Disciples."

"Sire", said those disciples in attention to the Blessed One.

And the Blessed One said: "When Dubba Mallaputta, O disciples, rose into the air and sat cross-legged in the firmament there was no residue etc. [as above. Transl. ].

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:

"As the fiery sparks from a forge, one by one, are extinguished And no one knows whither they have gone; So is it with those who have attained to complete emancipation, Who have crossed the flood of desire. Who have entered upon the tranquil joy (of Nirvana)-- Of these no trace remains."

THE END.

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### Footnotes

p. 113

1 The consistency of this food is unknown. Commentators differ. Lit. desiccated boar's food, or boar's flesh.

Also translated as, Bambu sprouts, cocoanut cabbage, a rich sauce made of boar's fat.

p. 125

1 Those who in crossing the ocean of birth and death, hold to the truth, and forsake desire, attain to deliverance; while the remainder engaged in materialities are left behind.

p. 126

1 Conjectural translation of allavatthâ, allakesâ. Lit.: wet robes, wet hair.