The Last Year of the Buddha

 

NARRATOR ONE. The events that follow happened within a year ending with the Buddha’s attainment of final Nibbāna. All these events, except for the mention of the final passing of the two chief disciples, are contained in one record or sutta. It is only now in fact that a chronological relation of events is resumed in the Canon.

FIRST VOICE. Thus I heard. At one time the Blessed One was living on the Vulture Peak Rock at Rājagaha. King Ajātasattu was then anxious to attack the Vajjians. He was saying: “I will exterminate these Vajjians who are so mighty and powerful, I will destroy them, I will bring them to rack and ruin.”

King Ajātasattu then told the brahman Vassakāra, a Magadhan minister: “Come, brahman, go to the Blessed One and say: ‘Lord, Ajātasattu Vedehiputta, King of Magadha, pays homage with his head at the Blessed One’s feet, and asks if he is free from affliction and sickness and enjoying health, strength and happiness.’ And say: ‘Lord, Ajātasattu Vedehiputta, King of Magadha, is anxious to attack the Vajjians. He says: “I will exterminate these Vajjians who are so mighty and powerful, I will destroy them, I will bring them to rack and ruin.” ’ Note well what his answer is and report it to me; for Perfect Ones never lie.”

“Even so, sire,” Vassakāra replied. Then he had a number of state coaches summoned. Mounting one of them, he drove out of Rājagaha towards the Vulture Peak Rock as far as the way was passable for carriages. Then he alighted and went on foot to where the Blessed One was. He greeted him and sat down at one side. When he had done so, he delivered his message.

The Blessed One addressed himself to the venerable Ānanda, who was standing behind him, fanning him: “Ānanda, have you heard whether the Vajjians hold frequent and well-attended meetings?”

“They do, Lord.”

“As long as they do so, Ānanda, they can be expected to prosper and not decline. Have you heard whether they assemble in concord,   rise in concord, and do their duty as Vajjians in concord—whether they avoid enacting the unenacted or abolishing existing enactments and proceed in accordance with the ancient Vajjian laws as enacted— whether they honour, respect, revere and venerate the Vajjian elders and think they should be heeded—whether they live without raping and abducting the women and girls of their clans—whether they honour, respect, revere and venerate the Vajjian shrines both in town and country without allowing the lawful oblations, hitherto given and made, to lapse—whether lawful protection, defence and guarding is provided among the Vajjians for Arahants so that Arahants who have not come to the realm may come and Arahants who have come may live happily?”

“They do, Lord.”

“As long as they do so, Ānanda, they may be expected to prosper and not decline.”

Then the Blessed One spoke to Vassakāra: “Once, brahman, when I was living at Vesālī in the Sārandada Shrine, I taught the Vajjians these seven things that prevent decline. As long as they persist and are taught among them, the Vajjians may be expected to prosper and not decline.”

When this was said, Vassakāra remarked: “If the Vajjians possess a single one of them, Master Gotama, they may be expected to prosper and not decline, so what can be said if they possess all seven? Indeed, Master Gotama, King Ajātasattu will never get the better of the Vajjians by fighting, unless he buys them over and sows dissension among them. But now we must go, Master Gotama. We are busy and have much to do.”

“It is time now, brahman, to do as you think fit.”

Vassakāra was satisfied. Delighting in the Blessed One’s words, he got up, and after expressing his appreciation, went away. As soon as he had gone the Blessed One told the venerable Ānanda: “Ānanda, go and summon all the bhikkhus who are living in the neighbourhood of Rājagaha to meet in the service hall.”

“Even so, Lord,” he replied. When he had done this, he informed the Blessed One. Then the Blessed One got up from his seat and went to the service hall, where he sat down on a seat made ready. Then he addressed the bhikkhus: “Bhikkhus, I shall teach you seven things that prevent decline. Listen and attend carefully to what I shall say.”

 

“Even so, Lord,” they replied.

The Blessed One said: “As long as bhikkhus hold frequent and well-attended meetings—as long as they assemble in concord, rise in concord and do their duty as members of the Sangha in concord—as long as they avoid enacting the unenacted or abolishing the existing enactments and proceed in accordance with the training precepts as enacted—as long as they honour, respect, revere and venerate the senior bhikkhus who are experienced, long gone forth and fathers and guides of the Sangha, and think they should be heeded—as long as when craving that leads to renewal of being arises they do not fall into its power—as long as they esteem forest abodes—as long as they maintain mindfulness in themselves so that decent companions in the holy life who have not come to them may come and decent companions in the holy life who have come may live happily—so long may they be expected to prosper and not decline.

“Another seven things that prevent decline: as long as bhikkhus avoid delighting, rejoicing and taking pleasure in being busy, in gossiping, in sleeping, and in society; as long as they have no evil wishes and avoid falling under their spell; as long as they have no evil friends and avoid falling under their spell; as long as they do not stop half-way with the attainment of only the lower, worldly distinctions—so long may they be expected to prosper and not decline.

“Another seven things that prevent decline: as long as bhikkhus have faith, conscience, and a sense of shame, are learned, energetic, and mindful, and possess understanding, so long may they be expected to prosper and not decline.

“Another seven things that prevent decline: as long as bhikkhus maintain in being the enlightenment factors of mindfulness, investigation-of-states, energy, happiness, tranquillity, concentration, and equanimity, so long may they be expected to prosper and not decline.

“Another seven things that prevent decline: as long as bhikkhus develop the perceptions of impermanence, of not-self, of loathsomeness in the body, of danger, of abandoning of lust, of fading away of lust, and of cessation of lust, so long may they be expected to prosper and not decline.”

D. 16; A. 7:20

 

“Six things that prevent decline: as long as bhikkhus maintain both publicly and privately towards their companions in the holy life, bodily, verbal and mental acts of loving-kindness; as long as they are impartial and indiscriminate sharers with virtuous companions in the holy life of lawful gain lawfully acquired, even of what is contained in the bowl; as long as bhikkhus among their companions in the holy life live both publicly and privately possessed of virtues that are unbroken, untorn, unblotched, unmottled, emancipating, commended by the wise, not misinterpreted, and conducive to concentration; as long as bhikkhus live possessed of the noble ones’ view that leads out (from the round of rebirths), that leads to the complete exhaustion of suffering for him who gives effect to it—so long may they be expected to prosper and not decline.

“As long as these things that prevent decline persist and are taught among the bhikkhus, they may be expected to prosper and not decline.”

And while the Blessed One was living there at Rājagaha on the Vulture Peak Rock, he often gave this talk on the Dhamma to the bhikkhus: “Such is virtue, such is concentration, such is understanding; concentration fortified with virtue brings great benefits and great fruits; understanding fortified with concentration brings great benefits and great fruits; the heart fortified with understanding becomes completely liberated from taints: from the taint of sensual desire, the taint of being, the taint of views, and the taint of ignorance.”

When the Blessed One had lived at Rājagaha as long as he chose, he said to the venerable Ānanda: “Come, Ānanda, let us go to Ambalaṭṭhikā.”

“Even so, Lord,” the venerable Ānanda replied. Then the Blessed One journeyed to Ambalaṭṭhikā with a large community of bhikkhus. While there he lived in the King’s House in Ambalaṭṭhikā.

And while the Blessed One was living there too he often gave this talk on the Dhamma to the bhikkhus: “Such is virtue, such is concentration, such is understanding; concentration fortified with virtue brings great benefits and great fruits; understanding fortified with concentration brings great benefits and great fruits; the heart fortified with understanding becomes completely liberated from taints: from the taint of sensual desire, the taint of being, the taint of views, and the taint of ignorance.”

 

When the Blessed One had stayed at Ambalaṭṭhikā as long as he chose, he said to the venerable Ānanda: “Come, Ānanda, let us go to Nālandā.”

“Even so, Lord,” the venerable Ānanda replied. Then the Blessed One journeyed to Nālandā with a large community of bhikkhus. While there he lived in the Pāvārika Mango Grove in Nālandā.

D. 16

Then the venerable Sāriputta went to the Blessed One and said: “Lord, I am convinced of this: that there never has been, never will be, and is not, any other monk or brahman more distinguished in enlightenment than the Blessed One.”

“That is a grand and bold statement to make, Sāriputta, an uncompromising lion’s roar to utter. Are all past Blessed Ones, accomplished and fully enlightened, then, known to you by reading their minds with your mind thus: ‘Such was their virtue, such their concentration, such their understanding, such the attainment they abode in, such the manner of their deliverance’?”

“No, Lord.”

“Are all future Blessed Ones, accomplished and fully enlightened, then known to you by reading their minds in that way?”

“No, Lord.”

“Am I, now, accomplished and fully enlightened, then known to you by reading my mind in that way?”

“No, Lord”.

“Then how can you make this grand and bold statement and utter this uncompromising lion’s roar?”

“Lord, I have no knowledge of reading with my mind the minds of past, future and present accomplished and fully enlightened ones. Nevertheless, a certainty about the Dhamma is known to me. Suppose a king had a frontier city with strong ditches, ramparts and bastions and a single gate, and he had a wise, clever, sagacious gate-keeper there who stopped those whom he did not know and admitted only those whom he knew; and since he had himself gone round the path encircling the city and had seen no gaps in the ramparts or any hole even big enough for a cat to pass through, he might conclude that living beings above a certain size must go in and out through the gate—so too, Lord, a certainty about the Dhamma is known to me. All the past Blessed Ones, accomplished and fully   enlightened, had their minds well established upon the four foundations of mindfulness; after abandoning the five hindrances, the defilements of the heart that weaken understanding, they have discovered the supreme full enlightenment by maintaining in being the seven enlightenment factors. All the future Blessed Ones, accomplished and fully enlightened, will do likewise. The Blessed One now, accomplished and fully enlightened, has done likewise.”

D. 16; S. 47:12

And while the Blessed One was living there at Nālandā in the Pāvārika Mango Grove, he often gave this talk on the Dhamma to the bhikkhus: “Such is virtue, such is concentration, such is understanding; concentration fortified with virtue brings great benefits and great fruits; understanding fortified with concentration brings great benefits and great fruits; the heart fortified with understanding becomes completely liberated from taints: from the taint of sensual desire, the taint of being, the taint of views, and the taint of ignorance.”

When the Blessed One had lived at Nālandā as long as he chose, he said to the venerable Ānanda: “Come, Ānanda, let us go to Pāṭaligāma.”

“Even so, Lord,” the venerable Ānanda replied. Then the Blessed One journeyed to Pāṭaligāma with a large community of bhikkhus.

The followers at Pāṭaligāma heard: “It seems the Blessed One has arrived at Pāṭaligāma.” Then they went to the Blessed One, and after paying homage to him, they sat down at one side. When they had done so, they said: “Let the Blessed One accept a resthouse.” The Blessed One consented in silence. Seeing that he consented, they rose from their seats, and after paying homage to him, keeping him on their right, they went to the resthouse. They completely spread it with coverings, and they prepared seats and put out a big water trough and hung up an oil lamp. Then they told the Blessed One what they had done, adding, “Now it is time, Lord, for the Blessed One to do as he thinks fit.”

Then the Blessed One dressed, and taking his bowl and outer robe, he went to the resthouse. After washing his feet, he entered it and sat down by the central pillar facing the east. And the bhikkhus of the Sangha, after washing their feet, entered the resthouse and sat down by the western wall facing the east with the Blessed One   before them. And the followers from Pāṭaligāma, after washing their feet, entered the resthouse and sat down by the eastern wall facing the west with the Blessed One before them. Then the Blessed One addressed the followers from Pāṭaligāma thus:

“Householders, the unvirtuous man incurs these five dangers through failing in virtue. What five? Here the unvirtuous man who fails in virtue suffers a great loss of wealth through negligence. Secondly, he acquires a bad name. Thirdly, whatever assembly he goes into, whether of warrior-nobles or brahmans or householders or monks, he lacks assurance and wants confidence. Fourthly, he dies confused. Fifthly, on the dissolution of the body, after death, he reappears in a state of privation, in an unhappy destination, in perdition, even in hell.

“But the virtuous man acquires these five benefits through perfection of virtue. What five? Here the virtuous man who has perfected virtue attains great wealth through diligence. Secondly, he acquires a good name. Thirdly, whatever assembly he goes into, whether of warrior-nobles or brahmans or householders or monks, he has assurance and does not want confidence. Fourthly, he dies unconfused. Fifthly, on the dissolution of the body, after death, he reappears in a happy destination, even in a heavenly world.”

Then when the Blessed One had instructed, urged, roused and encouraged the followers from Pāṭaligāma for much of the night, he dismissed them, saying: “Householders, the night is far spent; now it is time for you to do as you think fit.”

“Even so, Lord,” they replied, and getting up from their seats, they paid homage to the Blessed One and departed, keeping him on their right. Soon after they had gone the Blessed One went to an empty room.

At that time Sunidha and Vassakāra, Magadhan ministers, were having a city built at Pāṭaligāma in order to keep the Vajjians at bay. Hosts of deities were then haunting the fields there by the thousands. Now mighty deities sway the minds of mighty kings and ministers to build cities in places haunted by them. Mediocre deities sway the minds of mediocre kings and ministers to build cities in places haunted by them. Minor deities sway the minds of minor kings and ministers to build cities in places haunted by them. With the divine eye, which is purified and surpasses the human, the Blessed One saw those deities. Then when the night   was near dawn the Blessed One rose, and he asked the venerable Ānanda: “Ānanda, who is having a city built at Pāṭaligāma?” “Sunidha and Vassakāra are having it done, Lord.”

“They are doing it as though they had been counselled by the gods in the Heaven of the Thirty-three,” the Blessed One said, and he told what he had seen. He added: “Of all the resorts of noble ones and of all trading centres, Pāṭaliputta 1 will be the greatest of such cities as the place where the treasure-bags are unsealed. It risks three dangers: from fire, water, and dissension.”

Then Sunidha and Vassakāra went to the Blessed One and invited him for the following day’s meal. After the meal was over, when the Blessed One had eaten and no longer had the bowl in his hand, they took lower seats and sat down at one side. Then the Blessed One gave the blessing with these stanzas:

Where a wise man makes his abode,

There let him feed the virtuous

Who live the good life self-controlled,

And offer to the local gods—

This honour and respect for them

They will return to him in kind

Because their love for him is like

A mother’s love for her own child;

And when a man is loved by gods,

He always sees auspicious things.

Then the Blessed One rose from his seat and went away. But on that occasion Sunidha and Vassakāra followed behind the Blessed One, thinking: “The gate by which the Blessed One leaves shall be called the Gotama Gate; the ford by which he crosses the Ganges shall be called the Gotama Ford.” And the gate by which the Blessed One left was called the Gotama Gate. But when the Blessed One came to the River Ganges, it was full and so brimming that crows could drink from it. Some people wanting to go to the further bank were looking for boats, others were looking for floats, and others were lashing rafts together. Then, as quickly as a strong man might extend his flexed arm or flex his extended arm, the Blessed One vanished with the Sangha of bhikkhus on the near bank of the Ganges and stood on the further bank. He saw the people who wanted to get across looking for boats, looking for   floats, and lashing rafts together. Knowing the meaning of this, he then uttered this exclamation:

While those who would cross the flooded stream

Are bridge-building, avoiding deeps,

While people lash their rafts together,

The wise already are across.

D. 16; Ud. 8:6; Vin. Mv. 6:28

Then the Blessed One said to the venerable Ānanda: “Come, Ānanda, let us go to Koṭigāma.”

“Even so, Lord,” the venerable Ānanda replied. Then the Blessed One journeyed to Koṭigāma with a large community of bhikkhus. There the Blessed One stayed in Koṭigāma. And there he addressed the bhikkhus thus: “Bhikkhus, it is through not discovering, not penetrating, four truths that both you and I have had to travel and trudge through this long round. What four? They are the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the way leading to the cessation of suffering. But when these Four Noble Truths are discovered and penetrated, craving for being is cut off, craving that leads to being is abolished, and there is no renewal of being.”

And while the Blessed One was living there at Koṭigāma, he often gave this talk on the Dhamma to the bhikkhus: “Such is virtue, such is concentration, such is understanding; concentration fortified with virtue brings great benefits and great fruits; understanding fortified with concentration brings great benefits and great fruits; the heart fortified with understanding becomes completely liberated from taints: from the taint of sensual desire, the taint of being, the taint of views, and the taint of ignorance.”

D. 16; Vin. Mv. 6:29

When the Blessed One had stayed at Koṭigāma as long as he chose, he said to the venerable Ānanda: “Come, Ānanda, let us go to Nādikā.”

“Even so, Lord,” the venerable Ānanda replied. Then the Blessed One journeyed to Nādikā with a large community of bhikkhus. While there he lived in the Brick Hall in Nādikā.

 

Then the venerable Ānanda went to the Blessed One. He said: “Lord, the bhikkhu named Sāḷha died at Nādikā: what was his destination? What was his rebirth? The bhikkhunī named Nandā, the lay follower named Sudatta, the woman lay follower named Sujātā, the lay followers named Kakudha and Kālinga and Nikaṭa and Kaṭissabha and Tuṭṭha and Santuṭṭha and Bhadda and Subhadda—these died at Nādikā: what was their destination? What was their rebirth?” 2

“The bhikkhu Sāḷha, Ānanda, by realization himself here and now, entered upon and dwelt in the deliverance of mind and the deliverance by understanding that are taintless through exhaustion of taints. The bhikkhunī Nandā, with the destruction of the five more immediate fetters, reappeared spontaneously elsewhere, there to attain Nibbāna without ever returning from that world. The lay follower Sudatta, with the destruction of three fetters and with the attenuation of lust, hate and delusion, became a once-returner, who will return once to this world to make an end of suffering. The woman lay follower Sujātā, with the destruction of three fetters, became a stream-enterer, no more subject to perdition, certain of rightness, and destined to enlightenment. The lay followers Kakudha, Kālinga, Nikaṭa, Kaṭissabha, Tuṭṭha, Santuṭṭha, Bhadda and Subhadda and also fifty lay followers all became non-returners. Ninety lay followers became once-returners. Over five hundred lay followers became stream-enterers.

“Now it is natural for human beings to die; but if you come and ask this question each time one dies, it wearies the Perfect One. So I shall give you an exposition of the Dhamma called ‘the Mirror of the Dhamma,’ possessed of which a noble disciple can predict for himself: ‘There is no more hell for me, no more animal birth, no more ghost world, no more states of privation, unhappy destinations or perdition; I am a stream-enterer, no more subject to perdition, I am certain of rightness and destined to enlightenment.’

“And what is the exposition of the Dhamma called ‘the Mirror of the Dhamma’? Here a noble disciple has absolute confidence in the Buddha: ‘That Blessed One is such since he is accomplished, fully enlightened, perfect in knowledge and conduct, sublime, the knower of worlds, the incomparable leader of men to be tamed, the teacher of gods and men, enlightened, blessed.’ He has absolute confidence in the Dhamma: ‘The Dhamma is well proclaimed by the Blessed One, its effect is visible here and now, it is timeless (not delayed), it   invites inspection, it is onward-leading, and it can be directly experienced by the wise.’ He has absolute confidence in the Sangha: ‘The Sangha of the Blessed One’s disciples has entered on the good way, has entered on the straight way, has entered on the true way, has entered on the proper way, that is to say, the four pairs of men, the eight types of persons 3—this Sangha of the Blessed One’s disciples is fit for gifts, hospitality, offerings and reverential salutation, as an incomparable field of merit for the world.’ He is perfect in the virtues beloved of noble ones, unbroken, untorn, unblotched, unmottled, emancipating, commended by the wise, not misapprehended, and conducive to concentration. This is the exposition of the Dhamma called ‘the Mirror of the Dhamma,’ possessing which a noble disciple can predict for himself: ‘There is no more hell for me, … I am a stream-enterer, no more subject to perdition, I am certain of rightness and destined to enlightenment.’ ”

And while the Blessed One was living there at Nādikā in the Brick Hall, he often gave this talk on the Dhamma to the bhikkhus: “Such is virtue, such is concentration, such is understanding; concentration fortified with virtue brings great benefits and great fruits; understanding fortified with concentration brings great benefits and great fruits; the heart fortified with understanding becomes completely liberated from taints: from the taint of sensual desire, the taint of being, the taint of views, and the taint of ignorance.”

D. 16

When the Blessed One had stayed at Nādikā as long as he chose, he said to the venerable Ānanda: “Come, Ānanda, let us go to Vesālī.”

“Even so, Lord,” the venerable Ānanda replied. Then the Blessed One journeyed to Vesālī with a large number of bhikkhus. While there he lived in Ambapālī’s Grove in Vesālī. There he addressed the bhikkhus thus: “Bhikkhus, a bhikkhu should live mindful and fully aware; this is our instruction to you. And how should a bhikkhu live mindful? Here a bhikkhu abides contemplating the body as a body, ardent, fully aware, mindful, having put away covetousness and grief for the world. He abides contemplating feelings as feelings, ardent, fully aware, mindful, having put away covetousness and grief for the world. He abides contemplating consciousness as consciousness, ardent, fully aware, mindful, having put away covetousness   and grief for the world. He abides contemplating mental objects as mental objects, ardent, fully aware, mindful, having put away covetousness and grief for the world. And how is a bhikkhu fully aware? Here a bhikkhu is fully aware in moving to and fro, in looking ahead and away, in flexing and extending the limbs, in wearing the outer patched cloak, the bowl and other robes, in eating, drinking, chewing and tasting, in evacuating the bowels and making water, in walking, standing, sitting, going to sleep, waking, talking and keeping silent. A bhikkhu should live mindful and fully aware: this is our instruction to you.”

D. 16; cf. D. 22

Now Ambapālī the courtesan heard that the Blessed One had come to Vesālī and was living in her mango (amba) grove. She had a number of state coaches made ready. She mounted one of them and drove with them out of Vesālī towards her own mango grove, going thus as far as the way was passable for carriages. Then she alighted and went on foot to where the Blessed One was. She paid homage to him and sat down at one side. When she had done so, the Blessed One instructed, urged, roused and encouraged her with talk on the Dhamma. Then she said to him: “Lord, let the Blessed One together with the Sangha of bhikkhus accept tomorrow’s meal from me.” The Blessed One consented in silence. When she saw that he had consented, she rose from her seat, and after paying homage to him, departed, keeping him on her right.

But the Licchavis of Vesālī also heard that the Blessed One was living in Ambapālī’s mango grove. They too had a number of state coaches made ready, and mounting them, they drove out of Vesālī. Some were in blue, painted blue, clothed in blue with blue ornaments. Some were in yellow, painted yellow, clothed in yellow with yellow ornaments. Some were in red, painted red, clothed in red with red ornaments. Some were in white, painted white, clothed in white with white ornaments.

Ambapālī the courtesan met the young Licchavis head on, axle to axle, wheel to wheel, yoke to yoke. Then they said to her: “Hey, Ambapālī, why are you meeting the young Licchavis head on, axle to axle, wheel to wheel, yoke to yoke?”

“Sirs, I have just invited the Sangha of bhikkhus headed by the Blessed One for tomorrow’s meal.”

“Hey, Ambapālī, hand over that meal to us for a hundred thousand.”

“Sirs, I would not hand over tomorrow’s meal even if you gave me Vesālī with all its lands.”

Then the Licchavis snapped their fingers: “Oh, the mango girl has beaten us, the mango girl has outwitted us!”

They drove on towards Ambapālī’s grove. The Blessed One saw them coming in the distance. He told the bhikkhus: “Let the bhikkhus who have never seen the deities in the Heaven of the Thirty-three look at the band of Licchavis, let them observe the band of Licchavis, let them imagine the deities of the Heaven of the Thirty-three to be like this band of Licchavis.”

The Licchavis drove as far as the way was passable for carriages. Then they alighted and went on foot to where the Blessed One was. They paid homage to him and sat down at one side. Then the Blessed One instructed, urged, roused and encouraged them with talk on the Dhamma. Afterwards they said to him: “Lord, let the Blessed One together with the Sangha of bhikkhus accept tomorrow’s meal from us.”

“I have already accepted tomorrow’s meal, Licchavis, from Ambapālī the courtesan.”

Then the Licchavis snapped their fingers: “Oh, the mango girl has beaten us, the mango girl has outwitted us!”

However, they were happy and satisfied with the Blessed One’s words, and they got up from their seats and departed, keeping him on their right.

So when the night was over, the courtesan Ambapālī had various kinds of good food prepared in her own park, and she had the time announced: “It is time, Lord, the meal is ready.”

When the Blessed One had eaten and no longer had the bowl in his hand, Ambapālī took a low seat and sat down at one side. She said: “Lord, I present this mango grove to the Sangha of bhikkhus headed by the Blessed One.” The Blessed One accepted the park, and after he had instructed her with talk on the Dhamma, he rose from his seat and went away.

And while the Blessed One was living there at Vesālī in Ambapālī’s grove, he often gave this talk on the Dhamma to the bhikkhus: “Such is virtue, such is concentration, such is understanding; concentration fortified with virtue brings great benefits and great fruits;   understanding fortified with concentration brings great benefits and great fruits; the heart fortified with understanding becomes completely liberated from taints: from the taint of sensual desire, the taint of being, the taint of views, and the taint of ignorance.”

D. 16; Vin. Mv. 6:30

When the Blessed One had lived in Ambapālī’s grove as long as he chose, he said to the venerable Ānanda: “Come, Ānanda, let us go to Beluvagāmaka.”

“Even so, Lord,” the venerable Ānanda replied. Then the Blessed One journeyed to Beluvagāmaka with a large community of bhikkhus. While there he lived in Beluvagāmaka. There he addressed the bhikkhus thus: “Come, bhikkhus, take up residence for the rains in the neighbourhood of Vesālī wherever you have friends or companions or acquaintances. I shall take up residence for the rains here at Beluvagāmaka.’

“Even so, Lord,” they replied. And they did so.

After the Blessed One had taken up residence for the rains, a severe sickness attacked him with violent and deadly pains. He bore them without complaint, mindful and fully aware. Then he thought: “It is not right for me to attain final Nibbāna without having addressed my attendants and taken leave of the Sangha of bhikkhus. Suppose I forcibly suppressed this sickness by prolonging the will to live?” He did so. And then the sickness abated.

The Blessed One recovered from that sickness. Soon afterwards he came out from the sick-room and sat on a seat made ready at the back of the dwelling. The venerable Ānanda went to him and said: “I have been used to seeing the Blessed One in comfort and in health, Lord. Indeed, with the Blessed One’s sickness I felt as if my body were quite rigid, I could not see straight, my ideas were all unclear. However, Lord, I comforted myself knowing that the Blessed One would not attain final Nibbāna without a pronouncement about the Sangha of bhikkhus.”

“But, Ānanda, what does the Sangha expect of me? The Dhamma I have taught has no secret and public versions: there is no ‘teacher’s closed fist’ about good things here. Surely it would be someone who thought thus: ‘I shall govern the Sangha’ or ‘The Sangha depends on me’ who might make a pronouncement about the Sangha? A Perfect One does not think like that. How then can he make a   pronouncement about the Sangha? Now I am old, Ānanda, my years have turned eighty: just as an old cart is made to carry on with the help of makeshifts, so too, it seems to me, the Perfect One’s body is made to carry on with the help of makeshifts. For the Perfect One’s body is only at ease when with non-attention to all signs and with cessation of certain kinds of feeling, he enters upon and dwells in the signless heart-deliverance. So, Ānanda, each of you should make himself his island, 4 himself and no other his refuge; each of you should make the Dhamma his island, the Dhamma and no other his refuge. How does a bhikkhu do that? Here a bhikkhu abides contemplating the body as a body, ardent, fully aware and mindful, having put away covetousness and grief for the world. He abides contemplating feelings as feelings … contemplating consciousness as consciousness … contemplating mental objects as mental objects, ardent, fully aware, mindful, having put away covetousness and grief for the world. Either now or when I am gone, it is those, whoever they may be, who make themselves their island, themselves and no other their refuge, who make the Dhamma their island, the Dhamma and no other their refuge, who will be the foremost among my bhikkhus—of those, that is, who want to train.”

D. 16; S. 47:9

NARRATOR TWO. Although it is not explicitly so stated in the Piṭakas, the Buddha appears to have visited Sāvatthī at this point, and it was while he was staying there that the news of the death of the two chief disciples reached him.

FIRST VOICE. The Blessed One was living at one time at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. But at that time the venerable Sāriputta was living at Nālagāmaka in the Magadhan country: he was afflicted, suffering and gravely ill. The novice Cunda was his attendant. With that sickness the venerable Sāriputta attained final Nibbāna. Then the novice Cunda took the venerable Sāriputta’s bowl and robes; and he went to the venerable Ānanda in Jeta’s Grove at Sāvatthī. He paid homage to him and said: “Lord, the venerable Sāriputta has attained final Nibbāna. These are his bowl and robes.”

“Friend Cunda, this should be told to the Blessed One for his information; we should see the Blessed One and tell him this. Let us go and tell him.”

 

“Even so, Lord,” the novice Cunda replied. They went together to the Blessed One and paid homage to him. Then they sat down at one side, and the venerable Ānanda said: “Lord, this novice Cunda has told me that the venerable Sāriputta has attained final Nibbāna, and that these are his bowl and robes. Indeed, Lord, when I heard this, I felt as though my body were quite rigid; I could not see straight, and all my ideas were unclear.”

“Why, Ānanda, do you think that by attaining final Nibbāna he has taken away the code of virtue or the code of concentration or the code of understanding or the code of deliverance or the code of knowledge and vision of deliverance?”

“Not that, Lord. But I think how helpful he was to his fellows in the holy life, advising, informing, instructing, urging, rousing and encouraging them; how tireless he was in teaching them the Dhamma. We remember how the venerable Sāriputta fed us and enriched us and helped us with the Dhamma.”

“Ānanda, have I not already told you that there is separation and parting and division from all that is dear and beloved? How could it be that what is born, come to being, formed, and subject to fall, should not fail? That is not possible. It is as if a main branch of a great tree standing firm and solid had fallen; so too, Sāriputta has attained final Nibbāna in a great community that stands firm and solid. How could it be that what is born, come to being, formed, and bound to fall, should not fall? That is not possible. Therefore, Ānanda, each of you should make himself his island, himself and no other his refuge; each of you should make the Dhamma his island, the Dhamma and no other his refuge.”

S. 47:13

At one time the Blessed One was living with a large community of bhikkhus in the Vajjian country at Ukkācelā on the banks of the Ganges. It was soon after Sāriputta and Moggallāna had attained final Nibbāna. On that occasion the Blessed One was sitting in the open surrounded by the Sangha of bhikkhus. Then, after surveying the silent Sangha of bhikkhus, he addressed them thus: “Now the assembly seems to me as though it were empty. The assembly is empty for me now that Sāriputta and Moggallāna have attained final Nibbāna. There is nowhere that one can look to and say, ‘Sāriputta and Moggallāna are living there.’ The Blessed Ones in the past,   accomplished and fully enlightened, each had a pair of disciples the equal of Sāriputta and Moggallāna, and so will those in the future. It is wonderful, it is marvellous in the disciples how they give effect to the Master’s teaching and carry out his advice, and how they are dear to the Sangha and loved and respected and revered by the Sangha! It is wonderful, it is marvellous in the Perfect One that when such a pair of disciples has attained final Nibbāna, he neither sorrows nor laments! How could it be that what is born, come to being, formed, and bound to fall, should not fall? That is not possible.”

S. 47:14

One morning the Blessed One dressed, and taking his bowl and robe, he went into Vesālī for alms. When he had wandered for alms in Vesālī and had returned from his alms round after his meal, he spoke to the venerable Ānanda: “Take a mat, Ānanda, let us go to the Cāpāla Shrine to pass the day.”

“Even so, Lord,” the venerable Ānanda replied, and he took a mat and followed after the Blessed One to the Cāpāla Shrine. There the Blessed One sat down on a seat made ready, and the venerable Ānanda paid homage to him and sat down at one side. When he had done so, the Blessed One said: “Vesālī is agreeable, Ānanda, and so are the Udena Shrine, the Gotamaka Shrine, the Sattambaka Shrine, the Bahuputta Shrine, the Sārandada Shrine and the Cāpāla Shrine. When anyone has maintained in being and developed the four bases for success, made them the vehicle, made them the foundation, established, consolidated and properly undertaken them, he could if he wished live out the age or what remains of the age. Ānanda, the Perfect One has done all that; he could if he wished live out the age or what remains of the age.”

Even when such a broad hint, such a plain sign, was given by the Blessed One, still the venerable Ānanda could not understand it. He did not beg the Blessed One: “Lord, let the Blessed One live out the age, let the Sublime One live out the age, for the welfare and happiness of many, out of compassion for the world, for the good and welfare and happiness of gods and men,” so much was his mind under Māra’s influence. A second and a third time the Blessed One said the same thing, and the venerable Ānanda’s mind remained under Māra’s influence. 5 Then the Blessed One told the venerable Ānanda: “You may go, Ānanda, now it is time to do as you like.”

 

“Even so, Lord,” he replied, and rising from his seat he paid homage to the Blessed One. Then, keeping him on his right, he went away to sit down at the root of a nearby tree.

Soon after he had gone, Māra the Evil One came to the Blessed One and stood at one side. He said: “Let the Blessed One attain final Nibbāna now, let the Sublime One attain final Nibbāna now. Now is the time for the Blessed One to attain final Nibbāna. These words were once spoken by the Blessed One: ‘I will not attain final Nibbāna, Evil One, until the bhikkhus, bhikkhunīs, laymen followers and laywomen followers, my disciples, are wise, disciplined, perfectly confident, and learned, until they remember the Dhamma properly, practise the way of the Dhamma, practise the true way, and walk in the Dhamma, until after learning from their own teachers they announce and teach and declare and establish and reveal and expound and explain, until they can reasonably confute the theories of others that arise and can teach the Dhamma with its marvels.’ But now all that has been accomplished. Let the Blessed One attain final Nibbāna now. These words were spoken by the Blessed One: ‘I will not attain final Nibbāna, Evil One, until this holy life has become successful, prosperous, widespread, and disseminated among many, until it is well exemplified by men.’ But now all that has been accomplished. Let the Blessed One attain final Nibbāna now.”

When this was said, the Blessed One replied: “You may rest, Evil One. Soon the Perfect One’s attainment of final Nibbāna will take place. Three months from now the Perfect One will attain final Nibbāna.”

It was then, at the Cāpāla Shrine, that the Blessed One, mindful and fully aware, relinquished the will to live. When he did so, there was a great earthquake, fearful and hair-raising, and the drums of heaven resounded. Knowing the meaning of this, the Blessed One then uttered this exclamation:

The sage renounced the life-affirming will

Both measurable and immeasurable,

And concentrated inwardly and happy too

He shed his self-becoming like a coat of mail.

The venerable Ānanda thought: “It is wonderful, it is marvellous! That was a great earthquake, a very great earthquake; it was fearful and hair-raising, and the drums of heaven resounded. What   was the cause, what was the reason for the manifestation of that great earthquake?”

He went to the Blessed One, and after paying homage to him, he sat down at one side. When he had done so, he asked the Blessed One about the earthquake.

“There are eight causes, Ānanda, eight reasons for the manifestation of great earthquakes. What are the eight? This great earth stands in water, the water stands in air, and the air in space. There are occasions when great winds blow (great forces move); the great winds blowing (great forces moving) make the water quake; the water quaking makes the earth quake. This is the first reason. Again, a monk or brahman may possess supernormal power and have reached mind-mastery, or deities may be mighty and powerful. One who has maintained in being the perception of earth limitedly and the perception of water measurelessly can rock this earth and make it quake and shake and tremble. This is the second reason. Again, when a Bodhisatta, mindful and fully aware, passes away from the Heaven of the Contented and descends into his mother’s womb, then the earth rocks and quakes and shakes and trembles. This is the third reason. Again, when a Bodhisatta, mindful and fully aware, comes forth from his mother’s womb, then the earth rocks …. This is the fourth reason. Again, when a Perfect One discovers the supreme full enlightenment, then the earth rocks …. This is the fifth reason. Again, when a Perfect One sets the matchless Wheel of the Dhamma rolling, then the earth rocks …. This is the sixth reason. Again, when a Perfect One, mindful and fully aware, relinquishes the will to live, then the earth rocks …. This is the seventh reason. Again, when a Perfect One attains final Nibbāna with the Nibbāna element without result of past clinging left, then the earth rocks ….This is the eighth reason.” 6

D. 16; A. 8:70; Ud. 6:1

“Once, Ānanda, when I was newly enlightened, while I was living at Uruvelā on the banks of the Nerañjarā River at the root of the Goatherd’s Banyan Tree, Māra the Evil One came to me and said: ‘Let the Blessed One attain final Nibbāna now.’ Then the Blessed One went on to tell all that had passed between him and Māra. Then he said: “And now, Ānanda, this very day at the Cāpāla Shrine the Blessed One, mindful and fully aware, has relinquished his will to live.”

 

When he heard this, the venerable Ānanda said: “Lord, let the Blessed One live out the age, let the Sublime One live out the age, for the welfare and happiness of many, out of compassion for the world, for the good, the welfare and the happiness of gods and men.”

“Enough, Ānanda, do not ask that of the Perfect One now; the time to ask that of the Perfect One has now gone by.”

A second time the venerable Ānanda made the same request and received the same answer. The third time the Blessed One said:

“Have you faith in the Perfect One’s enlightenment, Ānanda?”

“Yes, Lord.”

“Then why do you press the Perfect One up to the third time?”

“Lord, I heard and learned this from the Blessed One’s lips: ‘When anyone has maintained in being and developed the four bases for success, made them the vehicle, made them the foundation, established, consolidated and properly undertaken them, he could if he wished live out the age, or what remains of the age.’ ”

“Have you faith, Ānanda?”

“Yes, Lord.”

“Then, Ānanda, the wrongdoing is yours, the fault is yours; for even when such a broad hint, such a plain sign, was given by the Perfect One, you could not understand it, and you did not beg the Perfect One to live out the age for the good, the welfare and happiness of gods and men. If you had done so, the Perfect One would have refused you twice, and then, at the third time, he would have consented. So, Ānanda, the wrongdoing is yours, the fault is yours. Once when I was living at Rājagaha on the Vulture Peak Rock, there too I told you: ‘Rājagaha is delightful, Ānanda, and so is Vulture Peak Rock. When anyone has maintained in being and developed the four bases for success … he could if he wished live out the age, or what remains of the age. Ānanda, the Perfect One has done this. He could if he wished live out the age or what remains of the age.’ But even when such a broad hint, such a plain sign, was given by the Perfect One, you could not understand it, and you did not beg the Perfect One: ‘Lord, let the Blessed One live out the age, let the Sublime One live out the age, for the welfare and happiness of many, out of compassion for the world, for the good and welfare and happiness of gods and men.’ If you had done so, the Perfect One would have refused you twice, and then, at the third time, he would have consented. So, Ānanda, the wrongdoing is yours, the   fault is yours. Once too when I was living at Rājagaha in the Nigrodha Park … on the Robbers’ Cliff … on the slopes of the Vebhāra … in the Sattapaṇṇi Cave … on the Black Rock on the slopes of Isigili … under the Overhanging Rock of the Serpents’ Pool in the Cool Grove … in the Park of the Hot Spring … in the Bamboo Grove, the Squirrels’ Sanctuary … in Jīvaka’s Mango Grove … in the Deer Park at Maddakucchi … Once too when I was living here at Vesālī in the Udena Shrine … in the Gotamaka Shrine … in the Sattamba Shrine … in the Bahuputta Shrine … in the Sārandada Shrine … and now too, here in the Cāpāla Shrine today …. Have I not already told you, Ānanda, that there is separation and parting and division from all that is dear and beloved? How could it be that what is born, come to being, formed, and bound to fall, should not fall? That is not possible. Something has been given up by the Perfect One, dropped, let go, abandoned, relinquished by him; his will to live has been renounced. The unequivocal words have been uttered by the Perfect One: ‘Soon the Perfect One’s attainment of final Nibbāna will take place; three months from now the Perfect One will attain final Nibbāna.’ It is impossible for the Perfect One to go back on those words. Let us go to the Hall with the Pointed Roof in the Great Wood, Ānanda.”

“Even so, Lord,” the venerable Ānanda replied, and when they went there the Blessed One addressed the venerable Ānanda: “Ānanda, go and summon all the bhikkhus in the neighbourhood of Vesālī to meet in the service hall.”

“Even so, Lord,” the venerable Ānanda replied. When he had done that, he informed the Blessed One. Then the Blessed One went to the service hall and sat down on the seat made ready, and he addressed the bhikkhus thus:

“Bhikkhus, I have now taught you things that I have directly known; these you should thoroughly learn and maintain in being, develop and constantly put into effect so that this holy life may endure long; you should do so for the welfare and happiness of many, out of compassion for the world, for the good and welfare and happiness of gods and men. And what are these things? They are the four foundations of mindfulness, the four right endeavours, the four bases for success, the five spiritual faculties, the five spiritual powers, the seven enlightenment factors, and the Noble Eightfold Path. I have taught you these things, having directly known them.   These you should thoroughly learn … for the good and welfare and happiness of gods and men.”

Then the Blessed One addressed the bhikkhus thus: “Indeed, bhikkhus, I declare this to you: It is in the nature of all formations to dissolve. Attain perfection through diligence. Soon the Perfect One will attain final Nibbāna.” So the Blessed One said. The Sublime One having said this, the Master said further:

Ripe is my age and little life remains to me:

I leave you and depart; my own refuge is made.

Be diligent and mindful, be virtuous, O bhikkhus,

With thoughts well concentrated keep watch over your hearts.

Who lives out diligently this Dhamma and Discipline

Will leave the round of rebirths and make an end of pain.

When it was morning, the Blessed One dressed, and taking his bowl and outer robe, he went into Vesālī for alms. When he had wandered for alms in Vesālī and was returning from his alms round after his meal, he turned to gaze at Vesālī with an elephant’s gaze. Then he said to the venerable Ānanda: “Ānanda, this will be the Perfect One’s last sight of Vesālī. Come, Ānanda, let us go to Bhaṇḍagāma.”

“Even so, Lord,” the venerable Ānanda replied. Then the Blessed One journeyed to Bhaṇḍagāma with a large community of bhikkhus. While there he lived in Bhaṇḍagāma. And there he addressed the bhikkhus thus: “Bhikkhus, it is through not discovering, not penetrating four things that both I and you have had to travel and trudge thus through this long round. What are the four? They are the noble one’s virtue, the noble one’s concentration, the noble one’s understanding, and the noble one’s deliverance. But when these four things have been discovered and penetrated, then craving about being is cut off, craving that leads to being is abolished, and there is no renewal of being.”

D. 16; cf. A. 4:1

And while the Blessed One was living there at Bhaṇḍagāma, he often gave this talk on the Dhamma to the bhikkhus: “Such is virtue, such is concentration, such is understanding; concentration fortified with virtue brings great benefits and fruits; understanding fortified with concentration brings great benefits and great fruits;   the heart fortified with understanding becomes completely liberated from taints: from the taint of sensual desire, the taint of being, the taint of views, and the taint of ignorance.”

When the Blessed One had lived at Bhaṇḍagāma as long as he chose, he said to the venerable Ānanda: “Come, Ānanda, let us go to Hatthigāma.”

“Even so, Lord,” the venerable Ānanda replied. Then the Blessed One journeyed to Hatthigāma with a large community of bhikkhus.

And similarly he visited Ambagāma and Jambugāma. When he had lived at Jambugāma as long as he chose, he said to the venerable Ānanda: “Come, Ānanda, let us go to Bhoganagara.”

“Even so, Lord,” the venerable Ānanda replied. Then the Blessed One journeyed to Bhoganagara with a large community of bhikkhus. While there he lived in the Ānanda Shrine in Bhoganagara. And there he addressed the bhikkhus thus: “Bhikkhus, I shall teach you the four principal authorities. Listen and attend carefully to what I shall say.”

“Even so, Lord,” they replied. The Blessed One said this:

“Here, bhikkhus, a bhikkhu may say: ‘I heard and learned it from the Blessed One’s own lips; this is the Dhamma, this is the Discipline, this is the Master’s teaching.’ Or a bhikkhu may say: ‘In a certain dwelling place there is a community with elders and leaders; I heard and learned it from the lips of that community; this is the Dhamma, this is the Discipline, this is the Master’s teaching.’ Or a bhikkhu may say: ‘In a certain dwelling place many elder bhikkhus live who are learned, expert in the traditions, memorizers of the Discipline, memorizers of the Codes; I heard it from those elders’ own lips; this is the Dhamma, this is the Discipline, this is the Master’s teaching.’ Or a bhikkhu may say: ‘In a certain dwelling place an elder bhikkhu lives who is learned, expert in the traditions, a memorizer of the Discipline, a memorizer of the Codes; I heard and learned it from that elder’s own lips; this is the Dhamma, this is the Discipline, this is the Master’s teaching.’

“Now such a bhikkhu’s statement should be neither approved nor disapproved. Without either approving or disapproving, those words and syllables of his should be well learned and then verified in the Vinaya (Discipline) or confirmed in the Suttas (Discourses). If they are found to be not verified in the Vinaya or confirmed in the Suttas, the conclusion to be drawn is this: ‘Certainly this is not the Blessed   One’s word, it has been wrongly learned by that bhikkhu or by that community or by those elders or by that elder,’ and you should accordingly reject it. If, however, they are found to be verified in the Vinaya and confirmed in the Suttas, the conclusion to be drawn is this: ‘Certainly this is the Blessed One’s word. It has been rightly learned by that bhikkhu or by that community or by those elders or by that elder.’ You should remember these four principal authorities.’’

D. 16; A. 4:180

And while the Blessed One was living there in Bhoganagara in the Ānanda Shrine, he often gave this talk on the Dhamma to the bhikkhus: “Such is virtue, such is concentration, such is understanding; concentration fortified with virtue brings great benefits and great fruits; understanding fortified with concentration brings great benefits and great fruits; the heart fortified with understanding becomes completely liberated from taints: from the taint of sensual desire, the taint of being, the taint of views, and the taint of ignorance.”

D. 16

Then, when the Blessed One had lived at Bhoganagara as long as he chose, he said to the venerable Ānanda: “Come, Ānanda, let us go to Pāvā.”

“Even so, Lord, the venerable Ānanda replied. Then the Blessed One journeyed to Pāvā with a large community of bhikkhus. While there he lived in the mango grove in Pāvā belonging to Cunda the goldsmith’s son.

Cunda the goldsmith’s son heard that the Blessed One was living in his grove. He then went to the Blessed One, and after paying homage to him, he sat down at one side. Then the Blessed One instructed, urged, roused and encouraged him with talk on the Dhamma. Afterwards Cunda said to the Blessed One: “Lord, let the Blessed One with the Sangha of bhikkhus accept tomorrow’s meal from me.”

The Blessed One consented in silence. When Cunda saw that he had accepted, he rose from his seat, and after paying homage to the Blessed One, he departed, keeping him on his right.

When the night was over, he had good food of various kinds   prepared at his house and plenty of hog’s mincemeat, 7 after which he had the time announced: “It is time, Lord, the meal is ready.” Then, it being morning, the Blessed One dressed, and taking his bowl and outer robe, he went with the Sangha of bhikkhus to Cunda the goldsmith’s son’s house. He sat down on the prepared seat. Then he told Cunda: “Serve the hog’s mincemeat you have had prepared to me, Cunda; but serve any other food you have had prepared to the Sangha of bhikkhus.”

“Even so, Lord,” Cunda replied, and so he did. Then the Blessed One told him: “Cunda, if any hog’s mincemeat is left over, bury it in a hole. I do not see anyone other than the Perfect One in this world with its deities, its Māras and its Brahmās, in this generation with its monks and brahmans, with its princes and men, who could digest it if he ate it.”

“Even so, Lord,” Cunda replied, and he buried the left-over hog’s mincemeat in a hole. Then he went to the Blessed One, and after paying homage to him, he sat down at one side. Then the Blessed One instructed him with a talk on the Dhamma after which he got up from his seat and departed.

It was after the Blessed One had eaten the food provided by Cunda the goldsmith’s son that a severe sickness attacked him with a flux of blood accompanied by violent deadly pains. He bore it without complaint, mindful and fully aware. Then he said to the venerable Ānanda: “Come, Ānanda, let us go to Kusinārā.”

“Even so, Lord,” the venerable Ānanda replied.

On the way the Blessed One left the road and went to the root of a tree. He said to the venerable Ānanda: “Ānanda, please fold my outer robe in four and lay it out; I am tired and I will sit down.”

“Even so, Lord,” the venerable Ānanda replied. The Blessed One sat down on the seat made ready. When he had done so, he said: “Ānanda, please fetch me some water. I am thirsty and I will drink.”

The venerable Ānanda said: “Lord, some five hundred carts have just gone by; the water has been churned up by the wheels; it is flowing poorly and is thick and cloudy. The River Kakutthā is not far off with clear, pleasant, cool water and smooth banks, and is delightful. The Blessed One can drink there and cool his limbs.”

A second time the Blessed One asked and received the same reply. A third time the Blessed One said: “Ānanda, please fetch me some water. I am thirsty and I will drink.”

 

“Even so, Lord,” the venerable Ānanda replied. He took a bowl and went to the stream. Then the stream, which had been churned up by the wheels and was flowing poorly, thick and cloudy, flowed clear and limpid and clean as soon as the venerable Ānanda came to it. He was astonished. Then he took water for drinking in the bowl, and he returned to the Blessed One and told what had happened, adding: “Lord, let the Blessed One drink the water, let the Sublime One drink the water.” And the Blessed One drank the water.

D. 16; Ud. 8:5

Now at that time a Mallian named Pukkusa, a disciple of Āḷāra Kālāma’s, came by on the road from Kusinārā to Pāvā. He saw the Blessed One sitting at the root of a tree, and he went up to him. After paying homage to him he sat down at one side and said: “It is wonderful, Lord, it is marvellous what a peaceful abiding those achieve who have gone forth into homelessness. Once when Āḷāra Kālāma was on a journey, he left the road and sat down at the root of a nearby tree for his daytime abiding. Then as many as five hundred carts went by quite close to him. Afterwards a man came following behind that caravan of carts, and he approached Āḷāra Kālāma and asked: ‘Lord, did you see five hundred carts go by?’ —‘I did not, friend.’—‘But, Lord, did you hear the noise?’—‘I did not, friend.’—‘But how then, Lord, were you asleep?’—‘I was not, friend.’—‘But how then, Lord, were you conscious?’—‘I was, friend.’- ‘So then, Lord, you were conscious and awake, yet you neither saw the five hundred carts go by quite close nor heard the sound, although your outer robe is spattered with mud?’—‘Just so, friend.’ Then, Lord, that man thought: ‘It is wonderful, it is marvellous what a peaceful abiding those achieve who have gone forth into homelessness; for while they are conscious and awake, they neither see five hundred carts go by nor hear the sound!’ And after he had expressed his great confidence in Āḷāra Kālāma he went on his way.”

“What do you think, Pukkusa? Which is harder and more difficult to do—that a man who is conscious and awake should neither see five hundred carts go by quite close nor hear the sound of them, or that a man who is conscious and awake while it is raining torrents with lightning flashing and thunder pealing should neither see them nor hear the sound?”

 

“Lord, what do five hundred, or six or seven or eight or nine hundred or even a thousand carts count? It is far harder and more difficult for a man who is conscious and awake when it is raining torrents with lightning flashing and thunder pealing neither to see them nor to hear the sound.”

“Once, Pukkusa, I was living near Ātumā in a threshing barn. It was raining torrents then with lightning flashing and thunder pealing, and two ploughmen who were brothers were killed and four oxen as well. Then a crowd of people came out from Ātumā, and they went to the two brothers and the oxen that had been killed. But by that time I had come out from the threshing barn and was walking up and down outside in the open in the doorway. Then a man came up to me from out of the crowd, and after paying homage to me, he stood at one side. I asked him: ‘Why has this crowd of people gathered, friend?’—Lord, it has been raining torrents with lightning flashing and thunder pealing, and two ploughmen who were brothers have been killed and four oxen as well; that is why there is this crowd of people gathered here. But you, Lord, where were you?’—‘I was here, friend.’—‘But did you see it, Lord?’—I did not, friend.’—But did you hear the sound, Lord?’—‘I did not, friend.’—But were you asleep, Lord?’—‘I was not, friend.’—But were you conscious, Lord?’—‘I was, friend.’—So then, Lord, you were conscious and awake while it was raining torrents with lightning flashing and thunder pealing yet you neither saw it nor heard the sound?’—Just so, friend.’ Then that man thought: ‘It is wonderful, it is marvellous what a peaceful abiding those achieve who have gone forth into homelessness; for though they are conscious and awake while it rains torrents with lightning flashing and thunder pealing, yet they neither see it nor hear the sound!’ And after he had expressed his complete confidence in me, he paid homage and departed, keeping me on his right.”

“Lord, I let the faith I had in Āḷāra Kālāma be, as it were, blown away by a high wind or carried off by a swift-flowing river. Magnificent, Lord, magnificent, Lord! … I go to the Blessed One and to the Dhamma and to the Sangha for refuge. Beginning from today, Lord, let the Blessed One receive me as his follower who has gone to him for refuge for as long as breath lasts.”

Then Pukkusa the Mallian told a man: “Please fetch me a pair of cloth-of-gold robes pressed and ready to wear.”

 

“Yes, Lord,” the man answered, and he brought them. Then Pukkusa took them to the Blessed One: “Lord, let the Blessed One out of compassion accept from me this pair of cloth-of-gold robes pressed and ready to wear.”

“Then, Pukkusa, you may clothe me in one and Ānanda in the other.”

“Yes, Lord,” he replied, and he did so. Then the Blessed One instructed, urged, roused and encouraged Pukkusa the Mallian with a talk on the Dhamma, after which Pukkusa got up from his seat, paid homage to the Blessed One and departed, keeping him on his right.

Soon after he had gone, the venerable Ānanda placed the pair of cloth-of-gold robes pressed and ready to wear on the Blessed One’s body. But then it seemed as if their brilliance died out. The venerable Ānanda said: “It is wonderful, Lord, it is marvellous how pure and bright the colour of the Blessed One’s skin is! When I placed this pair of cloth-of-gold robes pressed and ready to wear on the Blessed One’s body, it seemed as if their brilliance died out.”

“So it is, Ānanda, so it is. There are two occasions when the colour of the Perfect One’s skin becomes exceptionally clear and bright. What are the two? They are the eve of his discovery of the supreme full enlightenment and the eve of his attainment of final Nibbāna with the Nibbāna element without result of past clinging left. In fact, Ānanda, it is in the last watch of this coming night, between the twin sāla trees in the Mallians’ sāla-tree grove at the turn into Kusinārā, that the Perfect One will attain final Nibbāna.”

“Even so, Lord,” the venerable Ānanda replied.

Then the Blessed One approached the River Kakutthā with a large community of bhikkhus, and he went down into the water and bathed and drank, after which he came out again and went to a mango grove. There he said to the venerable Cundaka: “Cundaka, please fold my outer robe in four and lay it out. I am tired and I will lie down.”

“Even so, Lord,” the venerable Cundaka replied, and he did so. Then the Blessed One lay down on his right side in the lion’s sleeping pose with one foot overlapping the other, mindful and fully aware, having decided the time he would wake. And the venerable Cundaka sat down there in front of the Blessed One.

D. 16

 

The Blessed One said to the venerable Ānanda: “Ānanda, it is possible that someone might provoke remorse in the goldsmith’s son Cunda thus: ‘It is no gain, it is a loss for you, Cunda, that the Perfect One attained final Nibbāna after getting his last almsfood from you.’ Now any such remorse of his must be countered thus: ‘It is a gain, it is a great gain for you, Cunda, that the Perfect One attained final Nibbāna after getting his last almsfood from you. I heard and learned this from the Blessed One’s own lips, friend Cunda: “These two kinds of almsfood have equal fruit and equal ripening, and their fruit and ripening is far greater than any other’s. What are the two? They are the almsfood after eating which a Perfect One discovers the supreme full enlightenment and the almsfood after eating which a Perfect One attains final Nibbāna with the Nibbāna element without result of past clinging left. Cunda the goldsmith’s son has stored up a deed that will lead to longevity, to good position, to happiness, to fame and to heaven.” ’ Any remorse of his must be countered thus.”

Knowing the meaning of this, the Blessed One then uttered this exclamation:

When a man gives, his merit will increase;

No enmity can grow in the restrained.

The skilled shun evil; they attain Nibbāna

By ending greed and hatred and delusion.

D. 16: Ud. 8:5

Then the Blessed One said to the venerable Ānanda: “Come, Ānanda, let us go to the further bank of the River Hiraññavatī to the Mallians’ sāla-tree grove at the turn into Kusinārā.”

“Even so, Lord,” the venerable Ānanda replied. Then the Blessed One went with a large community of bhikkhus to the further bank of the Hiraññavatī and on to the Mallians’ sāla-tree grove at the turn into Kusinārā. Then he said to the venerable Ānanda: “Ānanda, please make a couch ready for me with its head to the north between the twin sāla trees. I am tired and I will lie down.”

“Even so, Lord,” the venerable Ānanda replied, and he did so. Then the Blessed One placed himself in the lion’s sleeping pose on his right side with one foot overlapping the other, mindful and fully aware.

 

Now on that occasion the twin sāla trees were quite covered with blossoms though it was not the season. They scattered and sprinkled and strewed them on the Blessed One’s body out of veneration for him. And heavenly mandārava flowers and heavenly sandalwood powder fell from the sky and were scattered and sprinkled and strewn over the Blessed One’s body out of veneration for him. And heavenly music was played and heavenly songs were sung in the sky out of veneration for him.

Then the Blessed One said to the venerable Ānanda: “Ānanda, the twin sāla trees are quite covered with blossoms though it is not the season. They scatter and sprinkle and strew them on the Perfect One’s body out of veneration for him. And heavenly mandārava flowers and heavenly sandalwood powder fall from the sky and are scattered and sprinkled and strewn over the Perfect One’s body out of veneration for him. And heavenly music is played and heavenly songs are sung in the sky out of veneration for him. But this is not how a Perfect One is honoured, respected, revered, venerated or reverenced: rather it is the bhikkhu or bhikkhunī, or the man or woman lay follower, who lives according to the Dhamma, who enters upon the proper way, who walks in the Dhamma, that honours, respects, reveres and venerates a Perfect One with the highest veneration of all. Therefore, Ānanda, train thus: ‘We will live in the way of the Dhamma, entering upon the proper way and walking in the Dhamma.’ ”

Just then, however, the venerable Upavāna was standing in front of the Blessed One, fanning him. Then the Blessed One dismissed him, saying: “Go away, bhikkhu; do not stand in front of me.”

The venerable Ānanda thought: “The venerable Upavāna has long been an attendant on the Blessed One, near to him and closely associated with him. Yet at the last moment the Blessed One dismisses him, saying: ‘Go away, bhikkhu; do not stand in front of me.’ What is the reason for this?” He asked this question of the Blessed One who replied: “Ānanda, most of the deities from ten world systems have come to see the Perfect One. For twelve leagues all round the sāla-tree grove there is not a place the size of the pricking of a horse-hair’s tip not occupied by deities. They are protesting: ‘We have come from far to see the Perfect One. Every now and then Perfect Ones arise in the world, accomplished and fully enlightened. Tonight in the last watch the Perfect One’s   attainment of final Nibbāna will take place. And this eminent bhikkhu is standing in front of the Blessed One obstructing us so that at the last moment we shall not be able to see the Perfect One.’ Deities are protesting, Ānanda.”

“But, Lord, what deities has the Blessed One in mind?”

“There are deities who are percipient of earth in space; they are tearing their hair and weeping, stretching out their arms and weeping, falling down and rolling back and forth, crying out: ‘So soon the Blessed One will attain final Nibbāna! So soon the Sublime One will attain final Nibbāna! So soon the Eye will vanish from the world!’ And there are deities who are percipient of earth in earth who are doing likewise. But those deities who are free from lust resign themselves, mindful and fully aware: ‘Formations are impermanent. How could it be that what is born, come to being, formed and bound to fall should not fall? That is not possible.’ ”

“Lord, formerly bhikkhus who had spent the rains in different parts used to come to see the Perfect One. So we were able to see and to show respect to admirable bhikkhus. But, Lord, when the Blessed One is gone we shall not be able to do so any more.”

“Ānanda, there are four places for a faithful clansman to see which may be his inspiration. What are the four? Here the Perfect One was born: that is a place for a faithful clansman to see which may be his inspiration. Here the Perfect One discovered the supreme full enlightenment: that is a place for a faithful clansman to see which may be his inspiration. Here the Perfect One set rolling the matchless Wheel of the Dhamma: that is a place for a faithful clansman to see which may be his inspiration. Here the Perfect One attained final Nibbāna with the Nibbāna element without result of past clinging left: that is a place for a faithful clansman to see which may be his inspiration. Faithful bhikkhus and bhikkhunīs, and men and women lay followers, will come, saying: ‘Here the Perfect One was born’ and ‘Here the Perfect One discovered the supreme full enlightenment’ and ‘Here the Perfect One set rolling the matchless Wheel of the Dhamma’ and ‘Here the Perfect One attained final Nibbāna with the Nibbāna element without result of past clinging left.’ And all those who travel to visit shrines with confident hearts reappear on the dissolution of the body, after death, in a happy destination, even in a heavenly world.”

“Lord, how are we to treat women?”

 

“Do not see them, Ānanda.”

“Lord, if they are seen, how should we treat them?”

“Do not address them, Ānanda.”

“Lord, if we do address them, how should we treat them?”

“Mindfulness should be maintained, Ānanda.”

“Lord, how should we treat the Perfect One’s remains?”

“Ānanda, do not preoccupy yourselves about venerating the Perfect One’s remains. Please strive for your own goal, devote yourselves to your own goal, dwell diligent, ardent and self-controlled for your own good. There are wise warriors and brahmans and householders who believe in the Perfect One; they will see to venerating the Perfect One’s remains.”

“But, Lord, how should one treat the Perfect One’s remains?”

“Treat the Perfect One’s remains in the same way that the remains of a Universal Monarch 8 who turns the Wheel of Righteousness are treated.”

“But, Lord, how should one treat the remains of a Universal Monarch who turns the Wheel of Righteousness?”

“They wrap his remains in new cloth; then they wrap them in well-beaten cotton; then they wrap them in new cloth. And proceeding in that way, they wrap them in five hundred twin layers. Then they place them in an iron oil vessel which they close with another vessel. Then they make a pyre with all kinds of scents and burn the remains. Then they build a monument to him at the four crossroads. That is how they treat the remains of a Universal Monarch who turns the Wheel of Righteousness; and the Perfect One’s remains should be treated in the same way. The Perfect One’s monument should be built at the four crossroads; and whoever shall put flowers or scents on it, or whitewash it, or shall worship it, or feel confidence in his heart there, that will be long for his welfare and happiness. There are these four who are worthy of a monument. What four? A Perfect One, accomplished and fully enlightened; a Paccekabuddha; a Perfect One’s disciple who is an Arahant; and a Universal Monarch who turns the Wheel of Righteousness. And what is the aim in view of which any one of these four is worthy of a monument? There are many who feel confidence in their hearts, thinking: ‘This is the monument of that Blessed One, accomplished and fully enlightened’ or ‘This is the monument of that Blessed One, a Paccekabuddha’ or ‘This is the monument of a disciple of   that Blessed One’ or ‘This is the monument of that righteous and lawful king.’ When they feel confidence in their hearts there, then on the dissolution of the body, after death, they reappear in a happy destination, even in a heavenly world.”

Then the venerable Ānanda went inside a dwelling, and he stood leaning against the door bar and wept: “I am still only a learner whose task has yet to be completed. My teacher is about to attain final Nibbāna—my teacher who has compassion on me!”

Then the Blessed One asked the bhikkhus: “Bhikkhus, where is Ānanda?”

“Lord, he has just gone inside a dwelling, and he is standing leaning against the door bar weeping: ‘I am still only a learner whose task has yet to be completed. My teacher is about to attain final Nibbāna— my teacher who has compassion on me!’ ”

The Blessed One told a bhikkhu: “Come, bhikkhu, go to Ānanda and say to him in my name: ‘The Teacher calls you, friend Ānanda.’ ”

“Even so, Lord,” the bhikkhu replied, and he went to the venerable Ānanda and told him: “The Teacher calls you, friend Ānanda.”

“Even so, friend,” the venerable Ānanda replied, and he went to the Blessed One, and after paying homage to him, he stood at one side. The Blessed One said to him: “Enough, Ānanda, do not sorrow, do not lament. Have I not already repeatedly told you that there is separation and parting and division from all that is dear and beloved? How could it be that what is born, come to being, formed, and bound to fall should not fall? That is not possible. Ānanda, you have long and constantly attended on the Perfect One with bodily acts of loving-kindness, helpfully, gladly, sincerely and without reserve; and so too with verbal acts and mental acts. You have made merit, Ānanda. Keep on endeavouring and you will soon be free from taints.”

Then the Blessed One addressed the bhikkhus thus: “Bhikkhus, the accomplished fully enlightened ones in the past also had attendants who were to them what Ānanda is to me. And the accomplished fully enlightened ones in the future will also have attendants who will be to them what Ānanda is to me. Ānanda is wise, bhikkhus. He knows: ‘This is the time for bhikkhus to come and see the Perfect One; this is the time for bhikkhunīs to come and see the Perfect One; this is the time for men lay followers … for women lay followers to come and see the Perfect One; this is the   time for kings, kings’ ministers, sectarians and sectarians’ disciples to come and see the Perfect One.’ ”

D. 16

“There are four wonderful and marvellous things in a Universal Monarch who turns the Wheel of Righteousness. What four? If an assembly of warrior-nobles or brahmans or householders or monks should come to see him, the assembly is glad to see him. If he speaks there, the assembly is glad at his speech. But when he is silent again, the assembly is still unsated. So too there are four wonderful and marvellous things in Ānanda. What four? If an assembly of bhikkhus or bhikkhunīs or men lay followers or women lay followers should come to see Ānanda, the assembly is glad to see him. If he speaks there, the assembly is glad at his speech. But when he is silent again, the assembly is still unsated.”

D. 16; A. 4:129-30

When he had spoken thus, the venerable Ānanda said: “Lord, let the Blessed One not attain final Nibbāna in this little mud-walled town, this backwoods town, this branch township. There are other great cities like Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī and Benares. Let the Blessed One attain final Nibbāna there where there are many prominent warrior-nobles and brahmans and householders who believe in the Perfect One. They will venerate the Perfect One’s remains.” 9

“Do not say so, Ānanda, do not say ‘A little mud-walled town, a backwoods town, a branch township.’ There was once a king called Sudassana the Great. He was a righteous lawful Universal Monarch who turned the Wheel of Righteousness, a conqueror of the four quarters, who had stabilized his country, and who possessed the seven treasures. His capital city was Kusinārā, then called Kusavatī, and it was twelve leagues wide from east to west and seven leagues broad from north to south. The royal capital, Kusavatī, was as mighty and prosperous with as many inhabitants and as crowded with people and full of plenty as the royal capital city of the gods called Ālakamandā. The royal city of Kusavatī never lacked the ten kinds of sounds, that is to say, the sounds of elephants, horses, chariots, drums, tabors, lutes, songs, cymbals, gongs, and the cries of ‘Eat! Drink! Taste!’ as the tenth sound.”

D. 16, 17

 

“Now, Ānanda, go into Kusinārā and announce to the Mallians of Kusinārā: ‘Tonight, Vāseṭṭhas, in the last watch, the Perfect One’s attainment of final Nibbāna will take place. Come forth, Vāseṭṭhas, come forth, lest you regret it later and think: “The Perfect One’s attainment of final Nibbāna took place in our own town precincts and we did not get to see the Perfect One in the last hour.” ’ ”

“Even so, Lord,” the venerable Ānanda replied. He dressed, and taking his bowl and outer robe, he went into Kusinārā with another bhikkhu. Now at that time the Mallians of Kusinārā had met together in their assembly hall for some business or other. The venerable Ānanda went to the assembly hall and announced to them: “Tonight, Vāseṭṭhas, in the last watch, the Perfect One’s attainment of final Nibbāna will take place. Come forth, Vāseṭṭhas, lest you regret it later and think: ‘The Perfect One’s attainment of final Nibbāna took place in our own town precincts and we did not get to see the Perfect One in the last hour.’ ”

When they heard this from the venerable Ānanda, the Mallians with their young men and maidens and matrons were dismayed and aghast. Overcome by grief, some tore their hair and wept, some stretched out their arms and wept, some fell down and rolled back and forth, crying out: “So soon the Blessed One will attain final Nibbāna! So soon the Sublime One will attain final Nibbāna! So soon the Eye will vanish from the world!”

Dismayed and aghast, overcome by grief as they were, the Mallians with their young men and maidens and matrons went to the venerable Ānanda in the Mallians’ sāla-tree grove at the turn into Kusinārā. Then he thought: “If I let the Mallians of Kusinārā salute the Blessed One singly, the night will be over before they can finish. Suppose I get them to salute the Blessed One with a single representative for each clan thus: ‘Lord, the Mallian named so-and-so, with his children, his wife and his retinue and friends, salutes the Blessed One with his head at the Blessed One’s feet’?” And he did so. And in that way he got them to salute the Blessed One within the first watch.

However, a wanderer called Subhadda was staying in Kusinārā at that time. He heard: “Tonight, in the last watch, the monk Gotama’s attainment of final Nibbāna will take place.” Then he thought: “I have heard from senior elders, teachers among the wanderers, that Perfect Ones appear in the world from time to time, accomplished   and fully enlightened. And tonight, in the last watch, the monk Gotama’s attainment of final Nibbāna will take place. While there is this doubt in me, yet I have confidence in the monk Gotama that he can teach me the Dhamma in such a way that I can rid myself of this doubt.”

He went to the Mallians’ sāla-tree grove at the turn into Kusinārā, and he approached the venerable Ānanda and told him all that had occurred to him, adding, “If only I might see the monk Gotama, Master Ānanda.”

The venerable Ānanda said: “Enough, friend Subhadda, do not trouble the Perfect One. The Blessed One is tired.”

The wanderer Subhadda made the same request a second and a third time and received the same reply. The Blessed One heard their conversation. Then he told the venerable Ānanda: “Enough, Ānanda, do not keep Subhadda out; let him see the Perfect One. Whatever he may ask of me, he will ask it only for the sake of knowledge, not to cause trouble, and what I can tell him he will quickly understand.”

Then the venerable Ānanda told the wanderer Subhadda: “Go, friend Subhadda, the Blessed One gives you permission.”

He went to the Blessed One and exchanged greetings with him, and when this courteous formal talk was finished, he sat down at one side. Then he said to the Blessed One: “Master Gotama, there are these monks and brahmans, each with his community, with his group, leading a group, each a renowned and famous philosopher reckoned by many as a saint—I mean Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambalin, Pakudha Kaccāyana, Sañjaya Belaṭṭhiputta, and the Nigaṇṭha Nāthaputta. Have they all had direct knowledge as they claim, or have none of them had direct knowledge, or have some of them had direct knowledge and some not?”

“Enough, Subhadda. Whether they have all had direct knowledge as they claim, or none of them have had direct knowledge, or some of them have had direct knowledge and some not, let that be. I shall teach you the Dhamma, Subhadda. Listen and attend carefully to what I shall say.”

“Even so, Lord,” he replied.

“Subhadda, in whatever Dhamma and Discipline the Noble Eightfold Path is not found, there the (first) monk is not found, the second monk is not found, the third monk is not found, the fourth   monk is not found. 10 In whatever Dhamma and Discipline the Noble Eightfold Path is found, there the (first) monk is found, the second monk is found, the third monk is found, the fourth monk is found. The Noble Eightfold Path is found in this Dhamma and Discipline, Subhadda, and it is only here that the (first) monk is found, the second monk is found, the third monk is found, the fourth monk is found. Others’ doctrines are devoid of monks. And if these bhikkhus live rightly, the world will not be devoid of Arahants, of Accomplished Ones.

Aged twenty-nine, Subhadda, I went forth

Seeking after what is wholesome;

And more than fifty years have now gone by

Since then, Subhadda, the time when I went forth.

Outside this dispensation never a monk is there

Who treads the way of Dhamma even in part.

“Nor is there the second monk, nor the third monk, nor the fourth monk. Others’ doctrines are devoid of monks. But if these bhikkhus live rightly, the world will not be devoid of Arahants.”

Then the wanderer Subhadda said: “Magnificent, Lord, magnificent Lord! The Dhamma has been made clear in many ways by the Blessed One, as though he were righting the overthrown, revealing the hidden, showing the way to one who is lost, holding up a lamp in the darkness for those with eyes to see visible forms. I go to the Blessed One for refuge and to the Dhamma and to the Sangha of bhikkhus. I should like to receive the going forth and the admission from the Blessed One.”

“One who has already been a sectarian, Subhadda, and wants the going forth and the admission in this Dhamma and Discipline is usually put on probation for four months. At the end of the four months, if the bhikkhus are satisfied, they give him the going forth and admit him to the state of a bhikkhu. But I know that there are personal exceptions here.”

“Lord, if that is so, then let me be put on probation for four years; and at the end of the four years, if the bhikkhus are satisfied, they will give me the going forth and admit me to the state of a bhikkhu.”

But the Blessed One told the venerable Ānanda: “Now, Ānanda, give Subhadda the going forth.”

 

“Even so, Lord,” the venerable Ānanda replied.

Then the wanderer Subhadda said to the venerable Ānanda: 11 “It is a gain for you, friend Ānanda, it is a great gain that you have been anointed here in the Master’s presence with the pupil’s anointing.’’

And the wanderer Subhadda received the going forth under the Blessed One and he received the admission. Then not long after his admission, dwelling alone, withdrawn, diligent, ardent and self-controlled, the venerable Subhadda, by realization himself with direct knowledge, here and now entered upon and dwelt in that supreme goal of the holy life for the sake of which clansmen rightly go forth from the house life into homelessness. He knew directly: “Birth is exhausted, the holy life has been lived out, what was to be done is done, there is no more of this to come.” And the venerable Subhadda became one of the Arahants. He was the last of the Blessed One’s disciples to testify.

Then the Blessed One addressed the venerable Ānanda: “Ānanda, you may think: ‘The word of the Teacher is a thing of the past; now we have no more Teacher.’ But you should not regard it so. The Dhamma and Discipline taught by me and laid down for you are your Teacher after I am gone. Up till now bhikkhus have addressed each other with the word ‘friend’; but it should not be done after I am gone. A senior bhikkhu should address a junior bhikkhu by his name or his family name, or as ‘friend.’ A junior bhikkhu should address a senior bhikkhu as ‘lord’ or as ‘venerable one.’ The Sangha can, if it wishes, abolish the lesser and minor rules when I am gone. The higher penalty should be imposed on the bhikkhu Channa when I am gone.” 12

“But, Lord, what is the higher penalty?”

“Whatever the bhikkhu Channa wants, whatever he says, he should not be spoken to or advised or instructed by the bhikkhus.’

D. 16

Then the Blessed One addressed the bhikkhus thus: “Bhikkhus, it may be that some bhikkhu has a doubt or a problem concerning the Buddha or the Dhamma or the Sangha or the path or the way of progress. Ask, bhikkhus, so that you may not regret it afterwards thus: ‘The Teacher was face to face with us, and we could not bring ourselves to ask in the Blessed One’s presence.’ ”

 

When this was said, the bhikkhus were silent. A second and a third time the Blessed One spoke the same words, and each time they were silent. Then he addressed them thus: “Bhikkhus, perhaps you do not ask because you are in awe of the Teacher. Let a friend tell it to a friend.”

When this was said, they were silent. Then the venerable Ānanda said to the Blessed One: “It is wonderful, Lord, it is marvellous! I have such confidence in the Sangha of bhikkhus that I believe there is not one bhikkhu with a doubt or a problem concerning the Buddha or the Dhamma or the Sangha or the path or the way of progress.”

“You, Ānanda, speak out of confidence. But the Perfect One has knowledge that here in this Sangha of bhikkhus there is not one bhikkhu who has any doubt concerning the Buddha or the Dhamma or the Sangha or the path or the way of progress. The most backward of these five hundred bhikkhus is a stream-enterer, no more subject to perdition, certain of rightness, and destined to enlightenment.”

Then the Blessed One addressed the bhikkhus thus: “Indeed, bhikkhus, I declare this to you: It is in the nature of all formations to dissolve. Attain perfection through diligence.” 13

D. 16; A. 4:76

This was the Perfect One’s last utterance.

Then the Blessed One entered upon the first meditation. Emerging from that, he entered upon the second meditation. Emerging from that, he entered upon the third meditation. Emerging from that, he entered upon the fourth meditation. Emerging from that, he entered upon the base consisting of the infinity of space. Emerging from that, he entered upon the base consisting of the infinity of consciousness. Emerging from that, he entered upon the base consisting of nothingness. Emerging from that, he entered upon the base consisting of neither-perception-nor-non-perception. Emerging from that, he entered upon the cessation of perception and feeling.

Then the venerable Ānanda said to the venerable Anuruddha: “Lord, the Blessed One has attained final Nibbāna.”

“No, friend. The Blessed One has not attained final Nibbāna; he has attained the cessation of perception and feeling.”

 

Then the Blessed One, emerging from the cessation of perception and feeling, entered upon the base consisting of neither-perception-nor-non-perception. Emerging from that, he entered upon the base consisting of nothingness. Emerging from that, he entered upon the base consisting of the infinity of consciousness. Emerging from that, he entered upon the base consisting of the infinity of space. Emerging from that, he entered upon the fourth meditation. Emerging from that, he entered upon the third meditation. Emerging from that, he entered upon the second meditation. Emerging from that, he entered upon the first meditation. Emerging from that, he entered upon the second meditation. Emerging from that, he entered upon the third meditation. Emerging from that, he entered upon the fourth meditation. And on emerging from the fourth meditation, the Blessed One attained final Nibbāna.

With the Blessed One’s attainment of final Nibbāna there was a great earthquake, fearful and hair-raising, and the drums of heaven resounded.

With the Blessed One’s attainment of final Nibbāna Brahmā Sahampati uttered this stanza:

No being in the world but shall lay down

The temporary compound of its person,

And even such a teacher without peer

In all the world, perfected, with the powers,

Enlightened, has attained complete extinction.

D. 16; S. 6:15

With the Blessed One’s attainment of final Nibbāna, Sakka, Ruler of Gods, uttered this stanza:

Formations are impermanent,

Their very nature is to rise and fall,

And there is none arises but must cease:

True bliss lies in their stilling.

D. 16; S. 6:15

With the Blessed One’s attainment of final Nibbāna, the venerable Anuruddha uttered this stanza:

One even such as he, his mind at rest,

Remained bereft of breathing; having no wants,

 

The Seer completes his time, intent on peace.

He bore his feelings with untrammelled heart:

His heart’s release was like a flame’s extinction.

With the Blessed One’s attainment of final Nibbāna, the venerable Ānanda uttered this stanza:

Oh, then was paralyzing fear;

Oh, then the hair stood up with horror—

The Enlightened One supremely graced

Attained the ultimate extinction.

D. 16; S. 6:15

And with the Blessed One’s attainment of final Nibbāna, some bhikkhus who were not without lust stretched out their arms and wept, and they fell down and rolled back and forth: “So soon the Blessed One has attained final Nibbāna! So soon the Sublime One has attained final Nibbāna! So soon the Eye has vanished from the world!” But those who were free from lust, mindful and fully aware, said: “Formations are impermanent. How could it be that what is born, come to being, formed, and bound to fall should not fall? That is not possible.”

Then the venerable Anuruddha addressed the bhikkhus: “Enough, friends, do not sorrow, do not lament. Has it not already been declared by the Blessed One that there is separation and parting and division from all that is dear and beloved? How could it be that what is born, come to being, formed, and bound to fall should not fall? That is not possible. Deities are protesting, friends.”

“But, Lord, what sort of deities has the venerable Anuruddha in mind?”

“Friends, there are deities percipient of earth in space; they are tearing their hair and weeping, stretching out their arms and weeping, failing down and rolling back and forth, crying out: ‘So soon the Blessed One has attained final Nibbāna! So soon the Sublime One has attained final Nibbāna! So soon the Eye has vanished from the world!’ And there are deities percipient of earth in earth who are doing likewise. But deities who are free from lust, mindful and fully aware, say: ‘Formations are impermanent. How could it be that what is born, come to being, formed, and bound to fall should not fall? That is not possible.’ ”

 

The venerable Anuruddha and the venerable Ānanda spent the rest of the night in talk on the Dhamma. Then the venerable Anuruddha said to the venerable Ānanda: “Go, friend, go into Kusinārā and announce to the Mallians of Kusinārā: ‘Vāseṭṭhas, the Blessed One has attained final Nibbāna. Now it is time for you to do as you think fit.’ ”

“Even so, Lord,” the venerable Ānanda replied. And it being morning, he dressed, and taking his bowl and outer robe, he went to Kusinārā with another bhikkhu. Now at that time the Mallians of Kusinārā had met together in their assembly hall for some business or other. The venerable Ānanda went to the assembly hall and announced to them: “Vāseṭṭhas, the Blessed One has attained final Nibbāna.”

When they heard this from the venerable Ānanda, the Mallians of Kusinārā with their young men and maidens and matrons were dismayed and aghast. Overcome by grief, some tore their hair and wept, some stretched out their arms and wept, some fell down and rolled back and forth, crying out: “So soon the Blessed One has attained final Nibbāna! So soon the Sublime One has attained final Nibbāna! So soon the Eye has vanished from the world!”

Then the Mallians of Kusinārā gave men orders: “Collect scents and flowers and all the instruments of music in Kusinārā.” And they took the scents and flowers and musical instruments and also five hundred lengths of cloth to where the Blessed One’s body lay in the Mallians’ sāla-tree grove at the turn into Kusinārā. And they spent that day in paying honour, respect, reverence and veneration to the Blessed One’s body with dances, songs, music, garlands and scents, and in making cloth canopies and pavilions. Then they thought: “It is too late now to burn the Blessed One’s body today; we shall do it tomorrow.” And so they passed the second day, and the third and fourth and fifth and sixth days.

On the seventh day they thought: “Let us bear the Blessed One’s body southwards outside the town to a place south of the town, paying honour, respect, reverence and veneration to the Blessed One’s body with dances, songs, music, garlands and scents, and there to the south of the town let us burn the Blessed One’s body.”

Then eight leading Mallians bathed their heads and put on new garments. Thinking to lift up the Blessed One’s body, they could not do so. They asked the venerable Anuruddha the reason.

“You, Vāseṭṭhas, have one intention, while the deities have another.”

“Then, Lord, what is the deities’ intention?”

“Your intention, Vāseṭṭhas, is this: ‘Let us bear the Blessed One’s body southwards outside the town to a place south of the town, paying honour, respect, reverence and veneration to the Blessed One’s body with dances, songs, music, garlands and scents, and there to the south of the town let us burn the Blessed One’s body.’ The deities’ intention is this: ‘Let us bear the Blessed One’s body northwards to the north of the town, paying honour, respect, reverence and veneration to the Blessed One’s body with dances, songs, music, garlands and scents, and then entering by the north gate, let us bear it through the middle to the middle of the town, after which let us go out by the east gate, and there where the Mallians have a shrine called Makuṭabandhana to the east of the town, there let us have the Blessed One’s body burnt.”

“Lord, let it be as the deities intend.”

Now at that time Kusinārā was all strewn knee deep with mandārava flowers, even to the middens and rubbish heaps.

So, paying honour, respect, reverence, and veneration to the Blessed One’s body with both divine and human dances, songs, music, garlands and scents, the deities with the Mallians of Kusinārā bore the Blessed One’s body northwards to the north of the town, and entering by the north gate, they bore it through the middle to the middle of the town, and going out by the east gate to where the Mallians have a shrine called Makuṭabandhana to the east of the town, there they set it down.

Then the Mallians of Kusinārā said to the venerable Ānanda: “Lord Ānanda, how are we to treat the Perfect One’s remains?”

“Treat the Perfect One’s remains, Vāseṭṭhas, as the remains of a Universal Monarch who turns the Wheel of Righteousness are treated.”

“But, Lord Ānanda, how is that done?”

“They wrap the remains of a Universal Monarch who turns the Wheel of Righteousness in new cloth, Vāseṭṭhas; then they wrap them in well-beaten cotton; then they wrap them in new cloth. And proceeding in that way they wrap them in five hundred twin layers. Then they place them in an iron oil vessel, which they close with another iron vessel. Then they make a pyre with all kinds of scents   and burn the remains. Afterwards they build a monument to him at the four crossroads. That is how they treat the remains of a Universal Monarch who turns the Wheel of Righteousness. And as his remains are treated so should the Perfect One’s remains be treated. The Perfect One’s monument should be built at the four crossroads; and whoever shall put flowers or scents on it, or whitewash it, or shall worship it or feel confidence in his heart there, that will be long for his welfare and happiness.”

Thereupon, the Mallians of Kusinārā gave men orders to collect all the Mallians’ beaten cotton. And then they wrapped the Blessed One’s body in new cloth; and after that they wrapped it in beaten cotton; and after that they wrapped it in new cloth; and having wrapped the Blessed One’s body in that way in five hundred twin layers, they put it into an iron oil vessel which they closed with another iron vessel. Then they built a pyre with all kinds of scents and they mounted the Blessed One’s remains on the pyre.

D. 16

Now at that time the venerable Mahā-Kassapa was travelling on the high road from Pāvā to Kusinārā with a large number of bhikkhus, with five hundred bhikkhus. Then he left the road and sat down at the root of a tree. Meanwhile a mendicant ascetic who had picked up a mandārava flower in Kusinārā was travelling by that road. The venerable Mahā-Kassapa saw him coming. He asked him: “Do you know our Teacher, friend?”

“Yes, friend, I know him. The monk Gotama attained final Nibbāna seven days ago today. That is how I got this mandārava flower.”

Some of the bhikkhus who were not free from lust stretched out their arms and wept, and they fell down and rolled back and forth: “So soon the Blessed One has attained final Nibbāna! So soon the Sublime One has attained final Nibbāna! So soon the Eye has vanished from the world!” But those bhikkhus who were free from lust, mindful and fully aware, said: “Formations are impermanent. How could it be that what is born, come to being, formed, and bound to fall should not fall? That is not possible.”

But there was one sitting in the assembly called Subhadda who had gone forth in old age. He said to those bhikkhus: “Enough, friends, do not sorrow, do not lament. We are well rid of the Great Monk. We have been frustrated by his saying ‘This is allowed to   you; this is not allowed to you.’ But now we shall do as we like and we shall not do as we do not like.”

Then the venerable Mahā-Kassapa addressed the bhikkhus thus: “Enough, friends, do not sorrow, do not lament. Has it not already been declared by the Blessed One that there is separation and parting and division from all that is dear and beloved? How could it be that what is born, come to being, formed, and bound to fall should not fall? That is not possible.”

D. 16; Vin. Cv. 11:1

Four leading Mallians who had bathed their heads and put on new garments thought: “Let us light the Blessed One’s pyre.” But they were unable to do so. Then they asked the venerable Anuruddha for the reason.

“The deities have a different intention, Vāseṭṭhas.”

“But, Lord, what is the deities’ intention?”

“The deities’ intention is this, Vāseṭṭhas: ‘There is the venerable Mahā-Kassapa travelling on the high road from Pāvā to Kusinārā with a large community of bhikkhus, with five hundred bhikkhus. The Blessed One’s pyre shall not be lit until the venerable Mahā-Kassapa has saluted the Blessed One with his head.’ ”

“Then, Lord, let it be as the deities intend.”

The venerable Mahā-Kassapa came to the Blessed One’s pyre at the Mallians’ Makuṭabandhana Shrine at Kusinārā. When he had done so, he arranged his robe on one shoulder, and raising his hands palms together, he circumambulated the pyre three times to the right. Then the Blessed One’s feet were revealed, and he saluted the Blessed One’s feet with his head. And the five hundred bhikkhus arranged their robes on one shoulder, and they did as the venerable Mahā-Kassapa had done. But as soon as they had finished, the pyre caught alight of itself. And just as when butter or oil burns it produces neither cinder nor ash, so too, in the burning of the Blessed One’s body, neither the outer skin nor the inner skin nor the flesh nor the sinews nor the oil of the joints produced any cinder or ash; only the bones remained. And of the five hundred twin wrappings only two were burnt: the innermost and the outermost.

When the Blessed One’s body was consumed, a cascade of water poured down from the sky and extinguished the pyre, and water welled up from underground and extinguished the pyre, and the   Mallians of Kusinārā extinguished the pyre with all kinds of scented waters.

Then the Mallians kept the Blessed One’s bones in the assembly hall for seven days, and they made a lattice frame of spears set round with a rampart of bows; and they honoured, respected, revered and venerated them with dances, songs, music, garlands and scents.

King Ajātasattu of Magadha heard: “The Blessed One, it seems, has attained final Nibbāna at Kusinārā.” Then he sent an envoy to the Mallians of Kusinārā with the demand: “The Blessed One was a warrior; I too am a warrior. I am worthy of a share of the Blessed One’s bones. I too will build a monument and hold a ceremony.”

And the Licchavis of Vesālī heard likewise, and they too sent an envoy with the demand: “The Blessed One was a warrior; we too are warriors. We too are worthy of a share of the Blessed One’s bones. We too will build a monument and hold a ceremony.”

And the Sakyans of Kapilavatthu heard likewise, and they too sent an envoy with the demand: “The Blessed One was the greatest of our blood; we too are worthy of a share of the Blessed One’s bones. We too will build a monument and hold a ceremony.”

And the Bulians of Allakappaka heard likewise, and they too sent an envoy with the demand: “The Blessed One was a warrior; we too are warriors. We too are worthy of a share of the Blessed One’s bones. We too will build a monument and hold a ceremony.”

And the Koliyans of Rāmagāma heard likewise, and they too sent an envoy with the demand: “The Blessed One was a warrior; we too are warriors. We too are worthy of a share of the Blessed One’s bones. We too will build a monument and hold a ceremony.”

And the brahman of Veṭha Island heard likewise, and he too sent an envoy with the demand: “The Blessed One was a warrior; I am a brahman. I too am worthy of a share of the Blessed One’s bones. I too will build a monument and hold a ceremony.”

And the Mallians of Pāvā heard likewise, and they too sent an envoy with the demand: “The Blessed One was a warrior; we too are warriors. We too are worthy of a share of the Blessed One’s bones. We too will build a monument and hold a ceremony.”

When this had been said, the Mallians assembled the envoys and answered them thus: “The Blessed One attained final Nibbāna in the precincts of our town. We will not give up the bones of the Blessed One.”

 

Then the brahman Doṇa addressed the assembled group with these stanzas:

Sirs, hear a word from me: our Wakened One

Preached patience. So it ill becomes us now

That we should come to clash over a share

In that exalted personage’s bones.

Sirs, let us all unite in harmony

And in agreement to make up eight parts.

Let monuments be set up far and wide,

That many may gain trust in the Seer.

“Then, brahman, you yourself should divide up and distribute the Blessed One’s bones fairly into eight equal parts.”

“Even so, sirs,” he replied, and he divided up and distributed the Blessed One’s bones fairly into eight equal parts. Then he asked the assembled group: “Give me this vessel, sirs; I too will build a monument and hold a ceremony.” And they gave him the vessel.

The Moriyans of Pipphalivana heard: “The Blessed One, it seems, has attained final Nibbāna at Kusinārā.” Then they sent an envoy with the demand: “The Blessed One was a warrior; we too are warriors. We too are worthy of a share of the Blessed One’s bones. We too will build a monument and hold a ceremony.”

“There is no share of the Blessed One’s bones left. They have all been distributed. You may take the ashes from here.” So they took the ashes.

Then Ajātasattu Vedehiputta, King of Magadha, had a monument built to the Blessed One’s bones, and he held a ceremony. And all the others did likewise. So there were eight monuments to the Blessed One’s bones, and one to the vessel, and one to the ashes. That is how it happened.

D 16