Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena pāvā tadavasari. Tatra sudaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane.
Thus have I heard—At one time, the Blessed One was on a walking tour, wandering in the |Malla::name of the people of Malla; Mallans; lit. wrestlers [malla]| country with a large |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus, and eventually he arrived at |Pāvā::name of a city of the Mallas [pāvā]|. There, the Blessed One stayed at Pāvā in the mango grove of Cunda the smith.
Assosi kho cundo kammāraputto: “bhagavā kira mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pāvaṁ anuppatto pāvāyaṁ viharati mayhaṁ ambavane”ti. Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho cundo kammāraputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca: “adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.
Cunda the smith heard: “The Blessed One, it seems, while wandering on a walking tour among the Mallas with a large Saṅgha of bhikkhus, has arrived at Pāvā and is staying at Pāvā in my mango grove.” Then Cunda the smith approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. While Cunda the smith was seated to one side, the Blessed One gave him a talk on the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, instructing, encouraging, inspiring, and gladdening him. Then Cunda the smith, having been instructed, encouraged, inspired, and gladdened by the Blessed One’s talk on the Dhamma, said to the Blessed One: “Venerable sir, may the Blessed One together with the Saṅgha of bhikkhus accept tomorrow’s meal from me.” The Blessed One consented in silence.
Atha kho cundo kammāraputto bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho cundo kammāraputto tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā pahūtañca sūkaramaddavaṁ bhagavato kālaṁ ārocāpesi: “kālo, bhante, niṭṭhitaṁ bhattan”ti.
Then Cunda the smith, having received the Blessed One’s consent, rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he departed. Then, after the passage of that night, Cunda the smith had various kinds of excellent food prepared in his own residence, along with a considerable amount of |sūkaramaddava::Literally meaning “soft pig,” this term is traditionally interpreted as tender pork, though some scholars suggest it refers to truffles or mushrooms found by pigs. It signifies the specific dish served by Cunda the smith at the Buddha’s final meal, which the Buddha noted only a Tathāgata could digest. [sūkaramaddava]|, and had the time announced to the Blessed One: “It is time, venerable sir, the meal is ready.”
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena cundassa kammāraputtassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā cundaṁ kammāraputtaṁ āmantesi: “yaṁ te, cunda, sūkaramaddavaṁ paṭiyattaṁ tena maṁ parivisa, yaṁ panaññaṁ khādanīyaṁ bhojanīyaṁ paṭiyattaṁ tena bhikkhusaṅghaṁ parivisā”ti. “Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṁ ahosi sūkaramaddavaṁ paṭiyattaṁ tena bhagavantaṁ parivisi; yaṁ panaññaṁ khādanīyaṁ bhojanīyaṁ paṭiyattaṁ tena bhikkhusaṅghaṁ parivisi.
Then the Blessed One, having dressed early in the morning, taking his alms bowl and outer robe, went to the residence of Cunda the smith together with the Saṅgha of bhikkhus. Having arrived, he sat down on the prepared seat. Sitting there, the Blessed One addressed Cunda the smith: “Serve me, Cunda, with the sūkaramaddava that has been prepared; but serve the Saṅgha of bhikkhus with the other various kinds of excellent food that has been prepared.” “Yes, venerable sir,” Cunda the smith replied to the Blessed One, and he served the Blessed One with the sūkaramaddava that had been prepared, and he served the Saṅgha of bhikkhus with the other various kinds of excellent food that had been prepared.
Atha kho bhagavā cundaṁ kammāraputtaṁ āmantesi: “yaṁ te, cunda, sūkaramaddavaṁ avasiṭṭhaṁ taṁ sobbhe nikhaṇāhi. Nāhaṁ taṁ, cunda, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yassa taṁ paribhuttaṁ sammā pariṇāmaṁ gaccheyya aññatra tathāgatassā”ti. “Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṁ ahosi sūkaramaddavaṁ avasiṭṭhaṁ taṁ sobbhe nikhaṇitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
Then the Blessed One addressed Cunda the smith: “Cunda, bury whatever sūkaramaddava is left over in a pit. For I do not see anyone in the world with its deities, Māras, and Brahmās, in this generation with its ascetics and brahmins, kings and commoners, who could digest it if they ate it, except for the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|.” “Yes, venerable sir,” Cunda the smith replied to the Blessed One. Having buried the leftover sūkaramaddava in a pit, he approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One instructed, encouraged, inspired, and gladdened Cunda the smith with a talk on the Dhamma, then rose from his seat and departed.
Atha kho bhagavato cundassa kammāraputtassa bhattaṁ bhuttāvissa kharo ābādho uppajji. Lohitapakkhandikā pabāḷhā vedanā vattanti māraṇantikā. Tatra sudaṁ bhagavā sato sampajāno adhivāsesi avihaññamāno.
Then, after the Blessed One had eaten the meal of Cunda the smith, a severe illness arose in him—bloody dysentery—and intense life-threatening pains assailed him. Yet the Blessed One, |mindful::mindfulness of body in and of itself, of felt experience in and of itself, of mind in and of itself, of mental qualities in and of themselves [sati]| and |clearly aware::with attentiveness, with clear and full comprehension [sampajañña]|, endured them |untroubled::not annoyed, not upset [avihaññamāna]|.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “āyāmānanda, yena kusinārā tenupasaṅkamissāmā”ti. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
Then the Blessed One addressed the venerable Ānanda: “Come, Ānanda, let us go to |Kusinārā::name of a Mallan town; small town where the Buddha passed away [kusinārā]|.” “Yes, venerable sir,” the venerable Ānanda replied to the Blessed One.
Cundassa bhattaṁ bhuñjitvā,
kammārassāti me sutaṁ;
Ābādhaṁ samphusī dhīro,
pabāḷhaṁ māraṇantikaṁ.
Having eaten the meal of Cunda the smith,
so I have heard;
The |steadfast one::intelligent one, stable, wise [dhīra]| was touched by an illness,
severe and life-threatening.
Bhuttassa ca sūkaramaddavena,
Byādhippabāḷho udapādi satthuno;
Viriccamāno bhagavā avoca,
“Gacchāmahaṁ kusināraṁ nagaran”ti.
After eating the sūkaramaddava,
a serious illness arose in the Teacher;
|While purging::vomiting [viriccamāna]|, the Blessed One said:
“I will go to the city of Kusinārā.”
Atha kho bhagavā maggā okkamma yena aññataraṁ rukkhamūlaṁ tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ āmantesi: “iṅgha me tvaṁ, ānanda, catugguṇaṁ saṅghāṭiṁ paññāpehi; kilantosmi, ānanda, nisīdissāmī”ti. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā catugguṇaṁ saṅghāṭiṁ paññāpesi. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “iṅgha me tvaṁ, ānanda, pānīyaṁ āhara; pipāsitosmi, ānanda, pivissāmī”ti.
Then, the Blessed One stepped off the road and approached the foot of a certain tree. Having approached, he addressed the venerable Ānanda: “Please, Ānanda, fold my outer robe in four and spread it out for me. I am exhausted, Ānanda, and I will sit down.” “Yes, venerable sir,” the venerable Ānanda replied to the Blessed One, and he folded the outer robe in four and spread it out. The Blessed One sat down on the prepared seat. Sitting there, the Blessed One addressed the venerable Ānanda: “Please, Ānanda, fetch me some water. I am thirsty, Ānanda, and I will drink.”
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni. Taṁ cakkacchinnaṁ udakaṁ parittaṁ luḷitaṁ āvilaṁ sandati. Ayaṁ, bhante, kukudhā nadī avidūre acchodakā sātodakā sītodakā setodakā supatitthā ramaṇīyā. Ettha bhagavā pānīyañca pivissati gattāni ca sītīkarissatī”ti.
When this was said, the venerable Ānanda said to the Blessed One: “Just now, venerable sir, five hundred carts have passed through. The shallow water has been churned up by their wheels, and it flows stirred up and murky. The Kukudhā river, venerable sir, is not far away, with pure, sweet, cool, and clear water, with beautiful banks, and delightful. There the Blessed One can drink water and cool his limbs.”
Dutiyampi kho …pe… tatiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “iṅgha me tvaṁ, ānanda, pānīyaṁ āhara; pipāsitosmi, ānanda, pivissāmī”ti. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā pattaṁ gahetvā yena sā nadī tenupasaṅkami. Atha kho sā nadī cakkacchinnā parittā luḷitā āvilā sandamānā āyasmante ānande upasaṅkamante acchā vippasannā anāvilā sandati.
A second time and a third time the Blessed One addressed the venerable Ānanda: “Please, Ānanda, fetch me some water. I am thirsty, Ānanda, and I will drink.” “Yes, venerable sir,” the venerable Ānanda replied to the Blessed One. Taking his bowl, he went to the stream. Then, that stream—which had been churned up by the wheels and was flowing shallow, stirred up, and murky—flowed clear, bright, and undisturbed as the venerable Ānanda approached.
Atha kho āyasmato ānandassa etadahosi: “acchariyaṁ vata bho, abbhutaṁ vata bho, tathāgatassa mahiddhikatā mahānubhāvatā. Ayañhi sā nadī cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandatī”ti. Pattena pānīyaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “acchariyaṁ, bhante, abbhutaṁ, bhante, tathāgatassa mahiddhikatā mahānubhāvatā. Ayañhi sā, bhante, nadī cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandati. Pivatu bhagavā pānīyaṁ, pivatu sugato pānīyan”ti.
Then it occurred to the venerable Ānanda: “It is truly wonderful, it is truly marvelous! The great supernormal power and great might of the Tathāgata! For this stream, which was flowing shallow, stirred up, and murky, having been churned up by the wheels, flowed clear, bright, and undisturbed as I approached.” Taking water in his bowl, he approached the Blessed One. Having approached, he said to the Blessed One: “It is wonderful, venerable sir! It is marvelous, venerable sir, the great supernormal power and great might of the Tathāgata! For this stream, venerable sir, which was flowing shallow, stirred up, and murky, having been churned up by the wheels, flowed clear, bright, and undisturbed as I approached. Let the Blessed One drink the water! Let the Accomplished One drink the water!”
Atha kho bhagavā pānīyaṁ apāyi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena kukudhā nadī tenupasaṅkami; upasaṅkamitvā kukudhaṁ nadiṁ ajjhogāhetvā nhatvā ca pivitvā ca paccuttaritvā yena ambavanaṁ tenupasaṅkami. Upasaṅkamitvā āyasmantaṁ cundakaṁ āmantesi: “iṅgha me tvaṁ, cundaka, catugguṇaṁ saṅghāṭiṁ paññāpehi; kilantosmi, cundaka, nipajjissāmī”ti.
Then the Blessed One drank the water. Then the Blessed One, together with a large Saṅgha of bhikkhus, went to the Kukudhā river. Having arrived, he plunged into the Kukudhā river, bathed, drank, and came back out, and then went to the mango grove. Having arrived, he addressed the venerable Cundaka: “Please, Cundaka, fold my outer robe in four and spread it out for me. I am exhausted, Cundaka, and I will lie down.”
“Evaṁ, bhante”ti kho āyasmā cundako bhagavato paṭissutvā catugguṇaṁ saṅghāṭiṁ paññāpesi. Atha kho bhagavā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasi karitvā. Āyasmā pana cundako tattheva bhagavato purato nisīdi.
“Yes, venerable sir,” the venerable Cundaka replied to the Blessed One, and he folded the outer robe in four and spread it out. Then the Blessed One lay down on his right side in the lion’s posture, placing one leg overlapping the other, mindful and clearly aware, having attended to the idea of rising up. And the venerable Cundaka sat down right there in front of the Blessed One.
Gantvāna buddho nadikaṁ kukudhaṁ,
Acchodakaṁ sātudakaṁ vippasannaṁ;
Ogāhi satthā sukilantarūpo,
Tathāgato appaṭimodha loke.
The Awakened One, having gone to the river Kukudhā,
with water pure, sweet, and clear;
The Teacher plunged in, though utterly exhausted,
the Tathāgata, without compare in the world.
Nhatvā ca pivitvā cudatāri satthā,
Purakkhato bhikkhugaṇassa majjhe;
Satthā pavattā bhagavā idha dhamme,
Upāgami ambavanaṁ mahesi;
Āmantayi cundakaṁ nāma bhikkhuṁ,
“Catugguṇaṁ santhara me nipajjaṁ”.
Having bathed and having drunk, the Teacher came out,
surrounded amidst the group of bhikkhus;
The Blessed One, the Teacher in this Dhamma,
the great sage went to the mango grove;
He addressed the bhikkhu named Cundaka:
“Spread out the four-fold robe for me to lie on.”
So codito bhāvitattena cundo,
Catugguṇaṁ santhari khippameva;
Nipajji satthā sukilantarūpo,
Cundopi tattha pamukhe nisīdīti.
Cundaka, exhorted by the |well-trained one::one who is awakened; lit. developed self [bhāvitatta]|,
spread out the four-fold robe at once;
The Teacher lay down, appearing utterly exhausted,
and Cundaka too sat right there in front.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “siyā kho panānanda, cundassa kammāraputtassa koci vippaṭisāraṁ upadaheyya: ‘tassa te, āvuso cunda, alābhā, tassa te dulladdhaṁ yassa te tathāgato pacchimaṁ piṇḍapātaṁ bhuñjitvā parinibbuto’ti. Cundassānanda, kammāraputtassa evaṁ vippaṭisāro paṭivinodetabbo—
Then the Blessed One addressed the venerable Ānanda: “It may happen, Ānanda, that someone might cause |remorse::regret; lit. remembering back negatively [vippaṭisāra]| to arise in Cunda the smith, saying: ‘It is a loss for you, friend Cunda, it is unfortunate for you, that the Tathāgata attained |final Nibbāna::complete cooling, full quenching, total emancipation, dying one’s final death [parinibbuta]| after eating his last alms food from you.’ Ānanda, any remorse in Cunda the smith should be dispelled in this way—
Tassa te, āvuso cunda, lābhā, tassa te suladdhaṁ yassa te tathāgato pacchimaṁ piṇḍapātaṁ paribhuñjitvā parinibbuto. Sammukhā metaṁ, āvuso cunda, bhagavato sutaṁ, sammukhā paṭiggahitaṁ— dveme piṇḍapātā samasamaphalā samasamavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṁsatarā ca. Katame dve? Yañca piṇḍapātaṁ paribhuñjitvā tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca piṇḍapātaṁ paribhuñjitvā anupādisesāya nibbānadhātuyā parinibbāyati. Ime dve piṇḍapātā samasamaphalā samasamavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṁsatarā ca.
‘It is a gain for you, friend Cunda, it is fortunate for you, that the Tathāgata attained final Nibbāna after eating his last alms food from you. I heard this, friend Cunda, in the Blessed One’s own presence, received it in his own presence: “These two alms foods have equal fruit and equal result, and are of much greater fruit and benefit than any other alms foods. Which two? The alms food after eating which the Tathāgata awakens to the unsurpassed |perfect awakening::full enlightenment [sammāsambodhi]|; and the alms food after eating which he attains final Nibbāna in the Nibbāna element |with no residual clinging::with no grasping to existence, with no fuel remaining [anupādisesa]|. These two alms foods have equal fruit and equal result, and are of much greater fruit and benefit than any other alms foods.”’
‘Āyusaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, vaṇṇasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, sukhasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, saggasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, yasasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, ādhipateyyasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitan’ti. Cundassānanda, kammāraputtassa evaṁ vippaṭisāro paṭivinodetabbo”ti.
‘The venerable Cunda the smith has accumulated [good] |kamma::action, deed, doing, volitional act [kamma]| that leads to long life. The venerable Cunda the smith has accumulated [good] kamma that leads to |beauty::good looks [vaṇṇa]|. The venerable Cunda the smith has accumulated [good] kamma that leads to happiness. The venerable Cunda the smith has accumulated [good] kamma that leads to heaven. The venerable Cunda the smith has accumulated [good] kamma that leads to |fame::glory, prestige [yasa]|. The venerable Cunda the smith has accumulated [good] kamma that leads to rulership.’ Ānanda, any remorse in Cunda the smith should be dispelled in this way.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
Then, understanding the significance of this, the Blessed One at that time expressed this inspired utterance:
“Dadato puññaṁ pavaḍḍhati,
Saṁyamato veraṁ na cīyati;
Kusalo ca jahāti pāpakaṁ,
Rāgadosamohakkhayā sanibbuto”ti.
“|Merit::good deed, spiritual wealth [puñña]| grows for one who gives,
hatred is not piled up for one who is with |restraint::self-control [saṁyama]|;
The skillful person abandons |harmful::injurious, bad, or evil. Encompasses the deceptively alluring that is ultimately detrimental or ruinous [pāpaka]| [actions],
with the wearing away of passion, hatred, and delusion, they are quenched.”