Tathāgata will look upon Vesālī. Now we will go to
Bhandagāma.’ ‘Very good, Lord,’ said Ānanda, and the Lord
proceeded with a large company of monks to Bhandagāma, and
stayed there.
4.2. And there the Lord addressed the monks: ‘It is,
monks, through not understanding, not penetrating four things
that I as well as you have for a long time fared on round the
cycle of rebirths. What are the four? Through not understanding
the Ariyan morality, through not understanding the Ariyan
concentration, through not understanding the Ariyan wisdom,
through not understanding the Ariyan liberation, I as well as
you have for a long time fared on round the cycle of rebirths.
And it is by understanding and penetrating the Ariyan morality,
the Ariyan concentration, the Ariyan wisdom and the Ariyan
liberation that the craving for becoming has been cut off, the
tendency towards becoming has been exhausted, and there will
be no more rebirth.’
4.3. Thus the Lord spoke. The Well‐Farer having thus
spoken, the Teacher said this:
‘Morality, samādhi, wisdom and final release,
These glorious things Gotama came to know.
The Dhamma he’d discerned he taught his monks:
He whose vision ended woe to Nibbāna’s gone.’
4.4. Then the Lord, while staying at Bhandagāma,
delivered a comprehensive discourse: ‘This is morality, this is
concentration, this is wisdom. Concentration, when imbued with
morality, brings great fruit and profit. Wisdom, when imbued
with concentration, brings great fruit and profit. The mind
imbued with wisdom becomes completely free from the
corruptions, that is, from the corruption of sensuality, of
becoming, of false views and of ignorance.’
4.5. And when the Lord had stayed at Bhandagāma for
as long as he wished, he said: ‘Ānanda, let us go to Hatthigāma...
to Ambagāma... to Jambugāma...’ giving the same discourse at
each place. Then he said: ‘Ānanda, let us go to Bhoganagara.’
4.6. ‘Very good, Lord,’ said Ānanda, and the Lord went
with a large company of monks to Bhoganagara.
4.7. At Bhoganagara the Lord stayed at the Ānanda
Shrine. And he said to the monks: ‘Monks, I will teach you four
criteria. Listen, pay close attention, and I will speak.’ ‘Yes, Lord,’
replied the monks.
4.8. ‘Suppose a monk were to say: “Friends, I heard
and received this from the Lord’s own lips: this is the Dhamma,
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this is the discipline, this is the Master’s teaching,” then, monks,
you should neither approve nor disapprove his words. Then,
without approving or disapproving, his words and expressions
should be carefully noted and compared with the Suttas and
reviewed in the light of the discipline. If they, on such comparison
and review, are found not to conform to the Suttas or
the discipline, the conclusion must be: “Assuredly this is not the
word of the Buddha, it has been wrongly understood by this
monk,” and the matter is to be rejected. But where on such
comparison and review they are found to conform to the Suttas
or the discipline, the conclusion must be: “Assuredly this is the
word of the Buddha, it has been rightly understood by this
monk.” This is the first criterion.
4.9. ‘Suppose a monk were to say: “In such and such a
place there is a community with elders and distinguished
teachers. I have heard and received this from that community,”
then, monks, you should neither approve nor disapprove his
words... (as verse 4.8). That is the second criterion.
4.10. ‘Suppose a monk were to say: “In such and such a
place there are many elders who are learned, bearers of the
tradition, who know the Dhamma, the discipline, the code of
rules...” (as verse 4.8). This is the third criterion.
4.11. ‘Suppose a monk were to say: “In such and such a
place there is one elder who is learned... I have heard and
received this from that elder...” (as verse 4.8). But where on such
comparison and review they are found to conform to the Suttas
and the discipline, then the conclusion must be: ‘Assuredly this
is the word of the Buddha, it has been rightly understood by
this monk.’
4.12. Then the Lord, while staying at Bhoganagara,
delivered a comprehensive discourse: ‘This is morality, this is
concentration, this is wisdom...’
4.13. And when the Lord had stayed at Bhoganagara for
as long as he wished, he said: ‘Ānanda, let us go to Pāvā.’ ‘Very
good, Lord,’ said Ānanda, and the Lord went with a large
company of monks to Pāvā, where he stayed at the mango‐grove
of Cunda the smith.
4.14. And Cunda heard that the Lord had arrived at Pāvā
and was staying at his mango‐grove. So he went to the Lord,
saluted him and sat down to one side, and the Lord instructed,
inspired, fired and delighted him with a talk on Dhamma.
4.15. Then Cunda said: ‘May the Lord accept a meal
from me tomorrow with his order of monks!’ And the Lord
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consented by silence.
4.16. And Cunda, understanding his consent, rose from
his seat, saluted the Lord and, passing by to the right, departed.
4.17. And as the night was ending Cunda had a fine
meal of hard and soft food prepared with an abundance of “pig’s
delight,” and when it was ready he reported to the Lord: ‘Lord,
the meal is ready.’
4.18. Then the Lord, having dressed in the morning,
took his robe and bowl and went with his order of monks to
Cunda’s dwelling, where he sat down on the prepared seat and
said: ‘Serve the “pig’s delight” that has been prepared to me,
and serve the remaining hard and soft food to the order of
monks.’ ‘Very good, Lord,’ said Cunda, and did so.
4.19. Then the Lord said to Cunda: ‘Whatever is left
over of the “pig’s delight” you should bury in a pit, because,
Cunda, I can see none in this world with its devas, Māras and
brahmās, in this generation with its ascetics and Brahmins, its
princes and people who, if they were to eat it, could thoroughly
digest it except the Tathāgata.’ ‘Very good, Lord,’ said Cunda
and, having buried the remains of the “pig’s delight” in a pit, he
came to the Lord, saluted him and sat down to one side. Then
the Lord, having instructed, inspired, fired and delighted him
with a talk on Dhamma, rose from his seat and departed.
4.20. And after having eaten the meal provided by
Cunda, the Lord was attacked by a severe sickness with bloody
diarrhœa, and with sharp pains as if he were about to die. But
he endured all this mindfully and clearly aware, and without
complaint. Then the Lord said: ‘Ānanda, let us go to Kusinārā.’
‘Very good, Lord,’ said Ānanda.
Having eaten Cunda’s meal (this I’ve heard),
He suffered a grave illness, painful, deathly;
From eating a meal of “pig’s delight”
Grave sickness assailed the Teacher.
Having purged, the Lord then said:
‘Now I’ll go to Kusinārā town.’
4.21. Then turning aside from the road, the Lord went
to the foot of a tree and said: ‘Come, Ānanda, fold a robe in four
for me: I am tired and want to sit down.’ ‘Very good, Lord,’ said
Ānanda, and did so.
4.22. The Lord sat down on the prepared seat and said:
‘Ānanda, bring me some water: I am thirsty and want to drink.’
Ānanda replied: ‘Lord, five hundred carts have passed this way.
The water is churned up by their wheels and is not good, it is
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