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Mahaparinibbanasuttam (DN 16) - Ancient Buddhist Texts

Mahaparinibbanasuttam (DN 16) - Ancient Buddhist Texts

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The Second Chapter for Recitation - 82<br />

Atha kho Bhagavā taṁ ābādhaṁ viriyena paṭippaṇāmetvā,<br />

Then the Gracious One having energetically dismissed that affliction<br />

jīvitasaṅkhāraṁ adhiṭṭhāya vihāsi.<br />

lived on after determining 112 the lifespan. 113<br />

Atha kho Bhagavato so ābādho paṭippassambhi.<br />

Then the Gracious One’s affliction abated.<br />

Atha kho Bhagavā gilānā vuṭṭhito,<br />

Then, the Gracious One, having risen from that sickness,<br />

aciravuṭṭhito Gelaññā Vihārā nikkhamma<br />

not long after rising, departed from the Sick Room<br />

Vihārapacchāyāyaṁ paññatte āsane nisīdi.<br />

and sat down on the prepared seat in front of that Room.<br />

Atha kho āyasmā Ānando yena Bhagavā tenupasaṅkami,<br />

Then venerable Ānanda approached the Gracious One,<br />

upasaṅkamitvā Bhagavantaṁ abhivādetvā, ekam-antaṁ nisīdi.<br />

and after approaching and worshipping the Gracious One, he sat down on one side.<br />

Ekam-antaṁ nisinno kho āyasmā Ānando Bhagavantaṁ etad-avoca:<br />

While sitting on one side venerable Ānanda said this to the Gracious One:<br />

“Diṭṭho me Bhante Bhagavato phāsu,<br />

“I have seen, reverend Sir, the Gracious One comfortable,<br />

112 Comm: samāpattivikkhambhitā vedanā dasamāse na uppajji yeva; the feelings<br />

suppressed by the attainment did not arise again for a further 10 months. From the<br />

beginning of the Rains Retreat in July until just before his Final Emancipation in May<br />

the following year is 10 months, so we can infer that the Commentary believes the<br />

illness occurred at the beginning of the retreat.<br />

113 Comm: ettha jīvitam-pi jīvitasaṅkhāro ... phalasamāpattidhammo pi jīvitasaṅkhāro, so<br />

idha adhippeto; here the lifespan means life ... the lifespan (can) also mean the<br />

attainment of fruition, this is the designation here. This seems contradictory, and I know<br />

of no other place where jīvitasaṅkhāra is defined as fruition attainment. The latter is<br />

probably meant to guard against the idea that the Buddha had determined the length of<br />

life, before the temptation by Māra, which comes later in the story, where he gives up<br />

the life-process (ayusaṅkhāra).

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