I. Cāpāla

1 (1) From the Near Shore

“Bhikkhus, these four bases for spiritual power, when developed and cultivated, lead to going beyond from the near shore to the far shore. What four? Here, Bhikkhus, a Bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to mind and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to investigation and volitional formations of striving. These four bases for spiritual power, when developed and cultivated, lead to going beyond from the near shore to the far shore.”

2 (2) Neglected

“Bhikkhus, those who have neglected the four bases for spiritual power have neglected the noble path leading to the complete destruction of suffering. Those who have undertaken the four bases for spiritual power have undertaken the noble path leading to the complete destruction of suffering.

“What four? Here, Bhikkhus, a Bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving.

“Bhikkhus, those who have neglected … who have undertaken these four bases for spiritual power have undertaken the noble path leading to the complete destruction of suffering.”

3 (3) Noble

“Bhikkhus, these four bases for spiritual power, when developed and cultivated, are noble and emancipating; they lead the one who acts upon them out to the complete destruction of suffering. “What four? Here, Bhikkhus, a Bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving. These four bases for spiritual power … lead the one who acts upon them out to the complete destruction of suffering.”

4 (4) Revulsion

“Bhikkhus, these four bases for spiritual power, when developed and cultivated, lead to utter revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna.

5 (5) In Part

“Bhikkhus, whatever ascetics or brahmins in the past generated spiritual power in part, all did so because they had developed and cultivated the four bases for spiritual power. Whatever ascetics or brahmins in the future will generate spiritual power in part, all will do so because they will have developed and cultivated the four bases for spiritual power. Whatever ascetics or brahmins at present generate spiritual power in part, all do so because they have developed and cultivated the four bases for spiritual power.

“Bhikkhus, whatever ascetics or brahmins in the past … in the future … at present generate spiritual power in part, all do so because they have developed and cultivated these four bases for spiritual power.”

6 (6) Completely

“Bhikkhus, whatever ascetics or brahmins in the past generated spiritual power completely, all did so because they had developed and cultivated the four bases for spiritual power. Whatever ascetics or brahmins in the future will generate spiritual power completely, all will do so because they will have developed and cultivated the four bases for spiritual power. Whatever ascetics or brahmins at present generate spiritual power completely, all do so because they have developed and cultivated the four bases for spiritual power.

“Bhikkhus, whatever ascetics or brahmins in the past … in the future … at present generate spiritual power completely, all do so because they have developed and cultivated these four bases for spiritual power.”

7 (7) Bhikkhus

“Bhikkhus, whatever Bhikkhus in the past, by the destruction of the taints, in this very life entered and dwelt in the taintless liberation of mind, liberation by wisdom, realizing it for themselves with direct knowledge, all did so because they had developed and cultivated the four bases for spiritual power. Whatever Bhikkhus in the future, by the destruction of the taints, in this very life will enter and dwell in the taintless liberation of mind, liberation by wisdom, realizing it for themselves with direct knowledge, all will do so because they will have developed and cultivated the four bases for spiritual power. Whatever Bhikkhus at present, by the destruction of the taints, in this very life enter and dwell in the taintless liberation of mind, liberation by wisdom, realizing it for themselves with direct knowledge, all do so because they have developed and cultivated the four bases for spiritual power.

“Bhikkhus, whatever Bhikkhus in the past … in the future … at present … enter and dwell in the taintless liberation of mind, liberation by wisdom, … all do so because they have developed and cultivated these four bases for spiritual power.”

8 (8) Buddha

“Bhikkhus, there are these four bases for spiritual power. What four? Here, Bhikkhus, a Bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving. These are the four bases for spiritual power. It is because he has developed and cultivated these four bases for spiritual power that the Tathāgata is called the Arahant, the Perfectly Enlightened One.”

9 (9) Knowledge

“‘This is the basis for spiritual power that possesses concentration due to desire and volitional formations of striving’—thus, Bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

“‘That basis for spiritual power possessing concentration due to desire and volitional formations of striving is to be developed’—thus, Bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

“‘That basis for spiritual power possessing concentration due to desire and volitional formations of striving has been developed’—thus, Bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

“‘This is the basis for spiritual power that possesses concentration due to energy and volitional formations of striving’—thus, Bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

“‘That basis for spiritual power possessing concentration due to energy and volitional formations of striving is to be developed … has been developed’—thus, Bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

“‘This is the basis for spiritual power that possesses concentration due to mind and volitional formations of striving’—thus, Bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

“‘That basis for spiritual power possessing concentration due to mind and volitional formations of striving is to be developed … has been developed’—thus, Bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

“‘This is the basis for spiritual power possessing concentration due to investigation and volitional formations of striving’—thus, Bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

“‘That basis for spiritual power possessing concentration due to investigation and volitional formations of striving is to be developed … has been developed’—thus, Bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.”

10 (10) The Shrine

Thus have I heard. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Then, in the morning, the Blessed One dressed and, taking bowl and robe, entered Vesālī for alms. When he had walked for alms in Vesālī and had returned from the alms round, after his meal he addressed the Venerable Ānanda thus:

“Take a sitting cloth, Ānanda. Let us go to the Cāpāla Shrine for the day’s abiding.”

“Yes, venerable sir,” the Venerable Ānanda replied and, having taken a sitting cloth, he followed closely behind the Blessed One. The Blessed One then went to the Cāpāla Shrine and sat down on a seat that was prepared. The Venerable Ānanda, having paid homage to the Blessed One, also sat down to one side. The Blessed One then said to the Venerable Ānanda:

“Delightful is Vesālī, Ānanda. Delightful is the Udena Shrine, delightful the Gotamaka Shrine, delightful the Sattamba Shrine, delightful the Bahuputta Shrine, delightful the Sārandada Shrine, delightful the Cāpāla Shrine. Whoever, Ānanda, has developed and cultivated the four bases for spiritual power, made them a vehicle, made them a basis, stabilized them, exercised himself in them, and fully perfected them could, if he so wished, live on for the aeon or for the remainder of the aeon. The Tathāgata, ﬁnanda, has developed and cultivated the four bases for spiritual power, made them a vehicle, made them a basis, stabilized them, exercised himself in them, and fully perfected them. If he so wished, the Tathāgata could live on for the aeon or for the remainder of the aeon.”

But though the Venerable Ānanda was given such an obvious signal by the Blessed One, though he was given such an obvious hint, he was unable to penetrate it. He did not implore the Blessed One: “Venerable sir, let the Blessed One live on for the aeon! Let the Fortunate One live on for the aeon, for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of devas and humans.” To such an extent was his mind obsessed by Māra.

A second time … A third time the Blessed One addressed the Venerable Ānanda: “Delightful is Vesālī, Ānanda…. Whoever, Ānanda, has developed and cultivated the four bases for spiritual power … could, if he so wished, live on for the aeon or for the remainder of the aeon…. If he so wished, the Tathāgata could live on for the aeon or for the remainder of the aeon.”

But again, though the Venerable Ānanda was given such an obvious signal by the Blessed One, though he was given such an obvious hint, he was unable to penetrate it…. To such an extent was his mind obsessed by Māra.

Then the Blessed One addressed the Venerable Ānanda: “You may go, Ānanda, at your own convenience.”

“Yes, venerable sir,” the Venerable Ānanda replied, and he rose from his seat, paid homage to the Blessed One, and, keeping his right side towards him, sat down nearby at the foot of a tree. Then, not long after the Venerable Ānanda had left, Māra the Evil One approached the Blessed One and said to him: “Venerable sir, let the Blessed One now attain final Nibbāna! Let the Fortunate One now attain final Nibbāna! Now is the time for the Blessed One’s final Nibbāna! This statement was made, venerable sir, by the Blessed One: ‘I will not attain final Nibbāna, Evil One, until I have Bhikkhu disciples who are wise, disciplined, confident, secure from bondage, learned, upholders of the Dhamma, practising in accordance with the Dhamma, practising in the proper way, conducting themselves accordingly; who have learned their own teacher’s doctrine and can explain it, teach it, proclaim it, establish it, disclose it, analyse it, and elucidate it; who can refute thoroughly with reasons the prevalent tenets of others and can teach the efficacious Dhamma.’ But at present, venerable sir, the Blessed One has Bhikkhu disciples who are wise … and who can teach the efficacious Dhamma. Venerable sir, let the Blessed One now attain final Nibbāna! Let the Fortunate One now attain final Nibbāna!

Now is the time for the Blessed One’s final Nibbāna!

“And this statement was made, venerable sir, by the Blessed One: ‘I will not attain final Nibbāna, Evil One, until I have Bhikkhunī disciples … until I have male lay disciples … until I have female lay disciples who are wise … and who can teach the efficacious Dhamma.’ But at present, venerable sir, the Blessed One has female lay disciples who are wise, disciplined, confident, secure from bondage, learned, upholders of the Dhamma, practising in accordance with the Dhamma, practising in the proper way, conducting themselves accordingly; who have learned their own teacher’s doctrine and can explain it, teach it, proclaim it, establish it, disclose it, analyse it, and elucidate it; who can refute thoroughly with reasons the prevalent tenets of others and can teach the efficacious Dhamma. Venerable sir, let the Blessed One now attain final Nibbāna! Let the Fortunate One now attain final Nibbāna! Now is the time for the Blessed One’s final Nibbāna!

“And this statement was made, venerable sir, by the Blessed One: ‘I will not attain final Nibbāna, Evil One, until this holy life of mine has become successful and prosperous, extensive, popular, widespread, well proclaimed among devas and humans.’ That holy life of the Blessed One, venerable sir, has become successful and prosperous, extensive, popular, widespread, well proclaimed among devas and humans. Venerable sir, let the Blessed One now attain final Nibbāna! Let the Fortunate One now attain final Nibbāna! Now is the time for the Blessed One’s final Nibbāna!”

When this was said, the Blessed One said to Māra the Evil One: “Be at ease, Evil One. It will not be long before the Tathāgata’s final Nibbāna takes place. Three months from now the Tathāgata will attain final Nibbāna.”

Then the Blessed One, at the Cāpāla Shrine, mindfully and with clear comprehension relinquished his vital formation. And when the Blessed One had relinquished his vital formation, a great earthquake occurred, frightening and terrifying, and peals of thunder shook the sky.

Then, having understood the meaning of this, the Blessed One on that occasion uttered this inspired utterance:

“Comparing the incomparable and continued existence,
The sage relinquished the formation of existence.
Rejoicing within, concentrated, he broke
Continued self-existence like a coat of armour.”

I. Cāpāla

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