Great Final Nibbāna Discourse / Mahāparinibbāna Sutta
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it is not an autographed composition date or manuscript date.","GeoCards":[{"Label":"Region","Key":"Region:2"},{"Label":"Terra Avita","Key":"TerraAvita:9"},{"Label":"Terra Avita Region","Key":"TerraAvitaRegion:37"},{"Label":"Modern Country","Key":"Country:NPL:9"}],"OriginalTitle":"Mahāparinibbāna Sutta","Language":"Pāli","DisciplineCards":[{"Label":"Primary Discipline","Key":"Discipline:ethics"},{"Label":"Secondary Discipline","Key":"Discipline:political-philosophy"}],"Tradition":"Early Buddhism, Nikaya/Agama transmission, śramaṇa debate, Middle Way teaching, dependent arising, not-self, awakening, liberation, monastic discipline, meditation, ethics, and Buddhist philosophical reception","FullText":{"Title":"Full Text","Copy":"Full text from SuttaCentral: DN 16 Mahaparinibbana Sutta .","Url":"","Label":"","Kicker":"","Cards":[]},"CoreThesis":["The discourse presents the Buddha\u0027s final journey, counsel to the community, impermanence, self-reliance in the dhamma, and the institutional memory of the sangha."],"Classification":{"AlternateTitles":"DN 16; Mahaparinibbana Sutta; Great Discourse on the Buddha\u0027s Final Nibbana","KeyConcepts":"DN 16; Mahaparinibbana Sutta; Great Discourse on the Buddha\u0027s Final Nibbana","Methodology":"Early Buddhist oral-discourse transmission, canonical sutta framing, dialogue, simile, causal explanation, ethical testing, meditative instruction, and liberation-oriented argument.","Structure":"Early Buddhist discourse page keyed to a teaching-sequence proxy year; no autographed treatise is asserted."},"Arguments":["The discourse presents the Buddha\u0027s final journey, counsel to the community, impermanence, self-reliance in the dhamma, and the institutional memory of the sangha."],"Influence":{"InfluencedBy":"","InfluenceOn":""},"Significance":["Accepted as a transmitted discourse because it preserves the canonical frame for the Buddha\u0027s final teaching and community continuity.","Remains central to ethics, metaphysics, epistemology, philosophy of mind, philosophy of religion, meditation studies, and comparative accounts of self, suffering, action, and liberation."],"EvidenceNote":["Accepted as a transmitted discourse because it preserves the canonical frame for the Buddha\u0027s final teaching and community continuity."],"MainSections":[{"Kind":"RawSection","Title":"Full Versions","BodyHtml":"\u003cdiv class=\"dz-philo__full-version-grid\"\u003e\n \u003carticle class=\"dz-philo__full-version-card\"\u003e\n \u003cp class=\"dz-philo__full-version-provider\"\u003eSuttaCentral\u003c/p\u003e\n \u003ch3 class=\"dz-philo__full-version-title\"\u003eDN 16 Mahaparinibbana Sutta\u003c/h3\u003e\n \u003cp class=\"dz-philo__full-version-meta\"\u003eHtmlText · LinkOnlyReady\u003c/p\u003e\n \u003ca class=\"dz-philo__full-version-link\" href=\"https://suttacentral.net/dn16/en/sujato\"\u003eOpen full version\u003c/a\u003e\n \u003c/article\u003e\n \u003c/div\u003e"},{"Kind":"TextSection","Title":"Core Thesis","Paragraphs":["The discourse presents the Buddha\u0027s final journey, counsel to the community, impermanence, self-reliance in the dhamma, and the institutional memory of the sangha."]},{"Kind":"FieldSection","Title":"Classification","Fields":[{"Label":"Alternate Titles","Value":"DN 16; Mahaparinibbana Sutta; Great Discourse on the Buddha\u0027s Final Nibbana"},{"Label":"Key Concepts","Value":"DN 16; Mahaparinibbana Sutta; Great Discourse on the Buddha\u0027s Final Nibbana"},{"Label":"Methodology","Value":"Early Buddhist oral-discourse transmission, canonical sutta framing, dialogue, simile, causal explanation, ethical testing, meditative instruction, and liberation-oriented argument."},{"Label":"Structure","Value":"Early Buddhist discourse page keyed to a teaching-sequence proxy year; no autographed treatise is asserted."}]},{"Kind":"TextSection","Title":"Arguments","Paragraphs":["The discourse presents the Buddha\u0027s final journey, counsel to the community, impermanence, self-reliance in the dhamma, and the institutional memory of the sangha."]},{"Kind":"FieldSection","Title":"Influence","Fields":[{"Label":"Influenced By","Value":""},{"Label":"Influence On","Value":""}]},{"Kind":"TextSection","Title":"Significance","Paragraphs":["Accepted as a transmitted discourse because it preserves the canonical frame for the Buddha\u0027s final teaching and community continuity.","Remains central to ethics, metaphysics, epistemology, philosophy of mind, philosophy of religion, meditation studies, and comparative accounts of self, suffering, action, and liberation."]},{"Kind":"TextSection","Title":"Evidence Note","Paragraphs":["Accepted as a transmitted discourse because it preserves the canonical frame for the Buddha\u0027s final teaching and community continuity."]},{"Kind":"RawSection","Title":"Full Text","BodyHtml":"\u003cp class=\"dz-philo__section-copy dz-philo__full-text-source\"\u003eFull text from \u003ca href=\"https://suttacentral.net/dn16/en/sujato\"\u003eSuttaCentral: DN 16 Mahaparinibbana Sutta\u003c/a\u003e.\u003c/p\u003e\n \u003carticle class=\"dz-philo__full-text-body\"\u003e\n\u003cp\u003e\u003cspan\u003eSo I have heard. \u003c/span\u003e\r\nAt one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. \r\nNow at that time King Ajātasattu of Magadha, son of the princess of Videha, wanted to invade the Vajjis. \r\nHe declared: \r\n“I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!” \u003c/p\u003e\r\n\u003cp\u003eAnd then King Ajātasattu addressed Vassakāra the brahmin minister of Magadha, \r\n“Please, brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. \r\n\r\nAnd then say: \r\n‘Sir, King Ajātasattu of Magadha, son of the princess of Videha, wants to invade the Vajjis. \r\nHe says, \r\n“I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!”’ \r\nRemember well how the Buddha answers and tell it to me. \r\nFor Realized Ones say nothing that is not so.” \u003c/p\u003e\r\n\u003ch2\u003e1. The Brahmin Vassakāra \u003c/h2\u003e\r\n\u003cp\u003e“Yes, worthy sir,” Vassakāra replied. He had the finest carriages harnessed. Then he mounted a fine carriage and, along with other fine carriages, set out from Rājagaha for the Vulture’s Peak Mountain. \r\nHe went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot, and exchanged greetings with him. \u003c/p\u003e\r\n\u003cp\u003eWhen the greetings and polite conversation were over, he sat down to one side and said to the Buddha, \r\n“Worthy Gotama, King Ajātasattu of Magadha, son of the princess of Videha, bows with his head to your feet. He asks if you are healthy and well, nimble, strong, and living comfortably. \r\nWorthy Gotama, King Ajātasattu wants to invade the Vajjis. \r\nHe has declared: \r\n‘I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!’” \u003c/p\u003e\r\n\u003ch2\u003e2. Principles That Prevent Decline \u003c/h2\u003e\r\n\u003cp\u003eNow at that time Venerable Ānanda was standing behind the Buddha fanning him. \r\nThen the Buddha said to him, \r\n“Ānanda, have you heard that the Vajjis meet frequently and have many meetings?” \u003c/p\u003e\r\n\u003cp\u003e“I have heard that, sir.” \u003c/p\u003e\r\n\u003cp\u003e“As long as the Vajjis meet frequently and have many meetings, they can expect growth, not decline. \u003c/p\u003e\r\n\u003cp\u003eĀnanda, have you heard that the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony?” \u003c/p\u003e\r\n\u003cp\u003e“I have heard that, sir.” \u003c/p\u003e\r\n\u003cp\u003e“As long as the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline. \u003c/p\u003e\r\n\u003cp\u003eĀnanda, have you heard that the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the ancient Vajjian traditions as they have been decreed?” \u003c/p\u003e\r\n\u003cp\u003e“I have heard that, sir.” \u003c/p\u003e\r\n\u003cp\u003e“As long as the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the ancient Vajjian traditions as they have been decreed, they can expect growth, not decline. \u003c/p\u003e\r\n\u003cp\u003eĀnanda, have you heard that the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to?” \u003c/p\u003e\r\n\u003cp\u003e“I have heard that, sir.” \u003c/p\u003e\r\n\u003cp\u003e“As long as the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to, they can expect growth, not decline. \u003c/p\u003e\r\n\u003cp\u003eĀnanda, have you heard that the Vajjis don’t forcibly abduct the women or girls of the clans and make them live with them?” \u003c/p\u003e\r\n\u003cp\u003e“I have heard that, sir.” \u003c/p\u003e\r\n\u003cp\u003e“As long as the Vajjis don’t forcibly abduct the women or girls of the clans and make them live with them, they can expect growth, not decline. \u003c/p\u003e\r\n\u003cp\u003eĀnanda, have you heard that the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past?” \u003c/p\u003e\r\n\u003cp\u003e“I have heard that, sir.” \u003c/p\u003e\r\n\u003cp\u003e“As long as the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past, they can expect growth, not decline. \u003c/p\u003e\r\n\u003cp\u003eĀnanda, have you heard that the Vajjis organize proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort?” \u003c/p\u003e\r\n\u003cp\u003e“I have heard that, sir.” \u003c/p\u003e\r\n\u003cp\u003e“As long as the Vajjis organize proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort, they can expect growth, not decline.” \u003c/p\u003e\r\n\u003cp\u003eThen the Buddha said to Vassakāra, \r\n“Brahmin, this one time I was staying near Vesālī at the Sārandada Shrine. \r\nThere I taught the Vajjis these seven principles that prevent decline. \r\nAs long as these seven principles that prevent decline last among the Vajjis, and as long as the Vajjis are seen following them, they can expect growth, not decline.” \u003c/p\u003e\r\n\u003cp\u003eWhen the Buddha had spoken, Vassakāra said to him, \r\n“Worthy Gotama, if the Vajjis follow even a single one of these principles they can expect growth, not decline. \r\nHow much more so all seven! \r\nKing Ajātasattu cannot defeat the Vajjis in war, unless by bribery or by sowing dissension. \r\nWell, now, worthy Gotama, I must go. I have many duties, and much to do.” \u003c/p\u003e\r\n\u003cp\u003e“Please, brahmin, go at your convenience.” \r\nThen Vassakāra the brahmin, having approved and agreed with what the Buddha said, got up from his seat and left. \u003c/p\u003e\r\n\u003ch2\u003e3. Principles That Prevent Decline Among the Mendicants \u003c/h2\u003e\r\n\u003cp\u003eSoon after he had left, the Buddha said to Ānanda, \r\n“Go, Ānanda, gather all the mendicants staying in the vicinity of Rājagaha together in the assembly hall.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” replied Ānanda. He did what the Buddha asked. Then he went back, bowed, stood to one side, and said to him, \r\n“Sir, the mendicant Saṅgha has assembled. Please, sir, go at your convenience.” \u003c/p\u003e\r\n\u003cp\u003eThen the Buddha went to the assembly hall, where he sat on the seat spread out \r\nand addressed the mendicants: \r\n“Mendicants, I will teach you these seven principles that prevent decline. \r\nListen and apply your mind well, I will speak.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” they replied. \r\nThe Buddha said this: \u003c/p\u003e\r\n\u003cp\u003e“As long as the mendicants meet frequently and have many meetings, they can expect growth, not decline. \u003c/p\u003e\r\n\u003cp\u003eAs long as the mendicants meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline. \u003c/p\u003e\r\n\u003cp\u003eAs long as the mendicants don’t make new decrees or abolish existing decrees, but undertake and follow the training rules as they have been decreed, they can expect growth, not decline. \u003c/p\u003e\r\n\u003cp\u003eAs long as the mendicants honor, respect, esteem, and venerate the senior mendicants—of long standing, long gone forth, fathers and leaders of the Saṅgha—and think them worth listening to, they can expect growth, not decline. \u003c/p\u003e\r\n\u003cp\u003eAs long as the mendicants don’t fall under the sway of arisen craving for future lives, they can expect growth, not decline. \u003c/p\u003e\r\n\u003cp\u003eAs long as the mendicants take care to live in wilderness lodgings, they can expect growth, not decline. \u003c/p\u003e\r\n\u003cp\u003eAs long as the mendicants individually establish mindfulness, so that more good-hearted spiritual companions might come, and those that have already come may live comfortably, they can expect growth, not decline. \u003c/p\u003e\r\n\u003cp\u003eAs long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline. \u003c/p\u003e\r\n\u003cp\u003eI will teach you seven more principles that prevent decline. … \r\n\r\n\u003c/p\u003e\r\n\u003cp\u003eAs long as the mendicants don’t relish work, loving it and liking to relish it, they can expect growth, not decline. \u003c/p\u003e\r\n\u003cp\u003eAs long as they don’t relish talk … \u003c/p\u003e\r\n\u003cp\u003esleep … \u003c/p\u003e\r\n\u003cp\u003ecompany … \u003c/p\u003e\r\n\u003cp\u003ethey don’t have corrupt wishes, falling under the sway of corrupt wishes … \u003c/p\u003e\r\n\u003cp\u003ethey don’t have bad friends, companions, and associates … \u003c/p\u003e\r\n\u003cp\u003ethey don’t stop half-way after achieving some trifling distinction, they can expect growth, not decline. \u003c/p\u003e\r\n\u003cp\u003eAs long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline. \u003c/p\u003e\r\n\u003cp\u003eI will teach you seven more principles that prevent decline. … \r\nAs long as the mendicants are faithful … \r\nconscientious … \r\nprudent … \r\nlearned … \r\nenergetic … \r\nmindful … \r\nwise, they can expect growth, not decline. \r\nAs long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline. \u003c/p\u003e\r\n\u003cp\u003eI will teach you seven more principles that prevent decline. … \r\n\r\n\u003c/p\u003e\r\n\u003cp\u003eAs long as the mendicants develop the awakening factors of mindfulness … \r\ninvestigation of principles … \r\nenergy … \r\nrapture … \r\ntranquility … \r\nimmersion … \r\nequanimity, they can expect growth, not decline. \u003c/p\u003e\r\n\u003cp\u003eAs long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline. \u003c/p\u003e\r\n\u003cp\u003eI will teach you seven more principles that prevent decline. … \r\n\r\n\u003c/p\u003e\r\n\u003cp\u003eAs long as the mendicants develop the perceptions of impermanence … \r\nnot-self … \r\nugliness … \r\ndrawbacks … \r\ngiving up … \r\nfading away … \r\ncessation, they can expect growth, not decline. \u003c/p\u003e\r\n\u003cp\u003eAs long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline. \u003c/p\u003e\r\n\u003cp\u003eI will teach you six principles that prevent decline. … \r\n\r\n\u003c/p\u003e\r\n\u003cp\u003eAs long as the mendicants consistently treat their spiritual companions with bodily kindness … \r\nverbal kindness … \r\nand mental kindness both in public and in private, they can expect growth, not decline. \u003c/p\u003e\r\n\u003cp\u003eAs long as the mendicants share without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions, they can expect growth, not decline. \u003c/p\u003e\r\n\u003cp\u003eAs long as the mendicants live according to the precepts shared with their spiritual companions, both in public and in private—such precepts as are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion—they can expect growth, not decline. \u003c/p\u003e\r\n\u003cp\u003eAs long as the mendicants live according to the view shared with their spiritual companions, both in public and in private—the view that is noble and emancipating, and delivers one who practices it to the complete end of suffering—they can expect growth, not decline. \u003c/p\u003e\r\n\u003cp\u003eAs long as these six principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.” \u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003cp\u003eAnd while staying there at the Vulture’s Peak the Buddha often gave this Dhamma talk to the mendicants: \u003c/p\u003e\r\n\u003cp\u003e“Such is ethics, such is immersion, such is wisdom. \r\nWhen immersion is imbued with ethics it’s very fruitful and beneficial. \r\nWhen wisdom is imbued with immersion it’s very fruitful and beneficial. \r\nWhen the mind is imbued with wisdom it is rightly freed from the defilements, namely, \r\nthe defilements of sensuality, desire to be reborn, and ignorance.” \u003c/p\u003e\r\n\u003cp\u003eWhen the Buddha had stayed in Rājagaha as long as he pleased, he addressed Venerable Ānanda, \r\n“Come, Ānanda, let’s go to Ambalaṭṭhikā.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” Ānanda replied. \r\nThen the Buddha together with a large Saṅgha of mendicants arrived at Ambalaṭṭhikā, \r\nwhere he stayed in the royal rest-house. \r\nAnd while staying there, too, he often gave this Dhamma talk to the mendicants: \u003c/p\u003e\r\n\u003cp\u003e“Such is ethics, such is immersion, such is wisdom. \r\nWhen immersion is imbued with ethics it’s very fruitful and beneficial. \r\nWhen wisdom is imbued with immersion it’s very fruitful and beneficial. \r\nWhen the mind is imbued with wisdom it is rightly freed from the defilements, namely, \r\nthe defilements of sensuality, desire to be reborn, and ignorance.” \u003c/p\u003e\r\n\u003cp\u003eWhen the Buddha had stayed in Ambalaṭṭhikā as long as he pleased, he addressed Venerable Ānanda, \r\n“Come, Ānanda, let’s go to Nāḷandā.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” Ānanda replied. \r\nThen the Buddha together with a large Saṅgha of mendicants arrived at Nāḷandā, \r\nwhere he stayed in Pāvārika’s mango grove. \u003c/p\u003e\r\n\u003ch2\u003e4. Sāriputta’s Lion’s Roar \u003c/h2\u003e\r\n\u003cp\u003eThen Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him, \r\n“Sir, I have such confidence in the Buddha that \r\nI believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.” \u003c/p\u003e\r\n\u003cp\u003e“That’s a grand and bold statement, Sāriputta. You’ve roared a definitive, categorical lion’s roar, saying: \r\n‘I have such confidence in the Buddha that \r\nI believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.’ \u003c/p\u003e\r\n\u003cp\u003eWhat about all the perfected ones, the fully awakened Buddhas who lived in the past? Have you encompassed their minds to know that \r\nthose Buddhas had such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?” \u003c/p\u003e\r\n\u003cp\u003e“No, sir.” \u003c/p\u003e\r\n\u003cp\u003e“And what about all the perfected ones, the fully awakened Buddhas who will live in the future? Have you encompassed their minds to know that \r\nthose Buddhas will have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?” \u003c/p\u003e\r\n\u003cp\u003e“No, sir.” \u003c/p\u003e\r\n\u003cp\u003e“And what about me, the perfected one, the fully awakened Buddha at present? Have you encompassed my mind to know that \r\nI have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?” \u003c/p\u003e\r\n\u003cp\u003e“No, sir.” \u003c/p\u003e\r\n\u003cp\u003e“In that case, Sāriputta, given that you don’t encompass the minds of Buddhas past, future, or present, \r\nwhat then are you doing, making such a grand and bold statement, roaring such a definitive, categorical lion’s roar?” \r\n\u003c/p\u003e\r\n\u003cp\u003e“Sir, though I don’t encompass the minds of Buddhas past, future, and present, \r\nstill I understand this by inference from the teaching. \r\nSuppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate. \r\nAnd it has a gatekeeper who is astute, competent, and intelligent. He keeps strangers out and lets known people in. \r\nAs he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out. \r\nHe thinks: \r\n‘Whatever sizable creatures enter or leave the citadel, all of them do so via this gate.’ \u003c/p\u003e\r\n\u003cp\u003eIn the same way, I understand this by inference from the teaching: \r\n‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of mindfulness meditation. They correctly develop the seven awakening factors. And they awaken to the supreme perfect awakening.’” \r\n\r\n\u003c/p\u003e\r\n\u003cp\u003eAnd while staying at Nāḷandā, too, the Buddha often gave this Dhamma talk to the mendicants: \u003c/p\u003e\r\n\u003cp\u003e“Such is ethics, such is immersion, such is wisdom. \r\nWhen immersion is imbued with ethics it’s very fruitful and beneficial. \r\nWhen wisdom is imbued with immersion it’s very fruitful and beneficial. \r\nWhen the mind is imbued with wisdom it is rightly freed from the defilements, namely, \r\nthe defilements of sensuality, desire to be reborn, and ignorance.” \u003c/p\u003e\r\n\u003ch2\u003e5. The Drawbacks of Unethical Conduct \u003c/h2\u003e\r\n\u003cp\u003eWhen the Buddha had stayed in Nāḷandā as long as he pleased, he addressed Venerable Ānanda, \r\n“Come, Ānanda, let’s go to Pāṭali Village.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” Ānanda replied. \r\nThen the Buddha together with a large Saṅgha of mendicants arrived at Pāṭali Village. \u003c/p\u003e\r\n\u003cp\u003eThe lay followers of Pāṭali Village heard that he had arrived. \r\nSo they went to see him, bowed, sat down to one side, and said to him, \r\n“Sir, please consent to come to our guest house.” \r\nThe Buddha consented with silence. \u003c/p\u003e\r\n\u003cp\u003eThen, knowing that the Buddha had consented, the lay followers of Pāṭali Village got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went to the guest house, where they spread carpets all over, prepared seats, set up a water jar, and placed an oil lamp. Then they went back to the Buddha, bowed, stood to one side, and told him of their preparations, saying: \r\n\r\n“Please, sir, come at your convenience.” \u003c/p\u003e\r\n\u003cp\u003eIn the morning, the Buddha robed up and, taking his bowl and robe, went to the guest house together with the Saṅgha of mendicants. Having washed his feet he entered the guest house and sat against the central column facing east. \r\nThe Saṅgha of mendicants also washed their feet, entered the guest house, and sat against the west wall facing east, with the Buddha right in front of them. \r\nThe lay followers of Pāṭali Village also washed their feet, entered the guest house, and sat against the east wall facing west, with the Buddha right in front of them. \u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003cp\u003eThen the Buddha addressed them: \u003c/p\u003e\r\n\u003cp\u003e“Householders, there are these five drawbacks for an unethical person because of their failure in ethics. \r\nWhat five? \u003c/p\u003e\r\n\u003cp\u003eFirstly, an unethical person loses great wealth on account of negligence. \r\nThis is the first drawback for an unethical person because of their failure in ethics. \u003c/p\u003e\r\n\u003cp\u003eFurthermore, an unethical person gets a bad reputation. \r\nThis is the second drawback. \u003c/p\u003e\r\n\u003cp\u003eFurthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. \r\nThis is the third drawback. \u003c/p\u003e\r\n\u003cp\u003eFurthermore, an unethical person feels lost when they die. \r\nThis is the fourth drawback. \u003c/p\u003e\r\n\u003cp\u003eFurthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. \r\nThis is the fifth drawback. \u003c/p\u003e\r\n\u003cp\u003eThese are the five drawbacks for an unethical person because of their failure in ethics. \u003c/p\u003e\r\n\u003ch2\u003e6. The Benefits of Ethical Conduct \u003c/h2\u003e\r\n\u003cp\u003eThere are these five benefits for an ethical person because of their accomplishment in ethics. \r\nWhat five? \u003c/p\u003e\r\n\u003cp\u003eFirstly, an ethical person gains great wealth on account of diligence. \r\nThis is the first benefit. \u003c/p\u003e\r\n\u003cp\u003eFurthermore, an ethical person gets a good reputation. \r\nThis is the second benefit. \u003c/p\u003e\r\n\u003cp\u003eFurthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. \r\nThis is the third benefit. \u003c/p\u003e\r\n\u003cp\u003eFurthermore, an ethical person dies not feeling lost. \r\nThis is the fourth benefit. \u003c/p\u003e\r\n\u003cp\u003eFurthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm. \r\nThis is the fifth benefit. \u003c/p\u003e\r\n\u003cp\u003eThese are the five benefits for an ethical person because of their accomplishment in ethics.” \u003c/p\u003e\r\n\u003cp\u003eThe Buddha spent much of the night educating, encouraging, firing up, and inspiring the lay followers of Pāṭali Village with a Dhamma talk. Then he sent them off, \r\n“The night is getting late, householders. Please go at your convenience.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” replied the lay followers of Pāṭali Village. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving. \r\nSoon after they left the Buddha entered a private cubicle. \u003c/p\u003e\r\n\u003ch2\u003e7. Building a Citadel \u003c/h2\u003e\r\n\u003cp\u003eNow at that time the Magadhan ministers Sunidha and Vassakāra were building a citadel at Pāṭali Village to keep the Vajjis out. \r\nAt that time thousands of deities were taking possession of building sites in Pāṭali Village. \r\nIllustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities. \r\nMiddling rulers or royal ministers inclined to build houses at sites possessed by middling deities. \r\nLesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities. \u003c/p\u003e\r\n\u003cp\u003eWith clairvoyance that is purified and superhuman, the Buddha saw those deities taking possession of building sites in Pāṭali Village. \r\nThe Buddha rose at the crack of dawn and addressed Ānanda, \r\n“Ānanda, who is building a citadel at Pāṭali Village?” \u003c/p\u003e\r\n\u003cp\u003e“Sir, the Magadhan ministers Sunidha and Vassakāra are building a citadel to keep the Vajjis out.” \u003c/p\u003e\r\n\u003cp\u003e“It’s as if they were building the citadel in consultation with the gods of the thirty-three. \r\n\r\nWith clairvoyance that is purified and superhuman, I saw those deities taking possession of building sites. \r\nIllustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities. \r\nMiddling rulers or royal ministers inclined to build houses at sites possessed by middling deities. \r\nLesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities. \r\nAs far as the civilized region extends, as far as the trading zone extends, this will be the chief city: the Pāṭaliputta trade center. \r\nBut Pāṭaliputta will face three threats: \r\nfrom fire, flood, and dissension.” \u003c/p\u003e\r\n\u003cp\u003eThen the Magadhan ministers Sunidha and Vassakāra approached the Buddha, and exchanged greetings with him. \r\nWhen the greetings and polite conversation were over, they stood to one side and said, \r\n“Would the worthy Gotama together with the mendicant Saṅgha please accept today’s meal from me?” \r\nThe Buddha consented with silence. \u003c/p\u003e\r\n\u003cp\u003eThen, knowing that the Buddha had consented, they went to their own guest house, where they had delicious fresh and cooked foods prepared. Then they had the Buddha informed of the time, saying, \r\n“It’s time, worthy Gotama, the meal is ready.” \u003c/p\u003e\r\n\u003cp\u003eThen the Buddha robed up in the morning and, taking his bowl and robe, went to their guest house together with the mendicant Saṅgha, where he sat on the seat spread out. \r\nThen Sunidha and Vassakāra served and satisfied the mendicant Saṅgha headed by the Buddha with their own hands with delicious fresh and cooked foods. \r\nWhen the Buddha had eaten and washed his hand and bowl, Sunidha and Vassakāra took a low seat and sat to one side. \u003c/p\u003e\r\n\u003cp\u003eThe Buddha expressed his appreciation with these verses: \u003c/p\u003e\r\n\u003cblockquote\u003e\u003cp\u003e\u003cspan\u003e“In the place he makes his dwelling, \u003c/span\u003e\r\n\u003cspan\u003ehaving fed the astute \u003c/span\u003e\r\n\u003cspan\u003eand the virtuous here, \u003c/span\u003e\r\n\u003cspan\u003ethe restrained spiritual practitioners, \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003ehe should dedicate an offering \u003c/span\u003e\r\n\u003cspan\u003eto the deities there. \u003c/span\u003e\r\n\u003cspan\u003eVenerated, they venerate him; \u003c/span\u003e\r\n\u003cspan\u003ehonored, they honor him. \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003eAfter that they have sympathy for him, \u003c/span\u003e\r\n\u003cspan\u003elike a mother for the child at her breast. \u003c/span\u003e\r\n\u003cspan\u003eA man beloved of the deities \u003c/span\u003e\r\n\u003cspan\u003ealways sees nice things.” \u003c/span\u003e\u003c/p\u003e\u003c/blockquote\u003e\r\n\u003cp\u003eWhen the Buddha had expressed his appreciation to Sunidha and Vassakāra with these verses, he got up from his seat and left. \u003c/p\u003e\r\n\u003cp\u003eSunidha and Vassakāra followed behind the Buddha, thinking, \r\n“The gate through which the ascetic Gotama exits today shall be named the Gotama Gate. \r\nThe ford at which he crosses the Ganges River shall be named the Gotama Ford.” \u003c/p\u003e\r\n\u003cp\u003eThen the gate through which the Buddha exited was named the Gotama Gate. \u003c/p\u003e\r\n\u003cp\u003eThen the Buddha came to the Ganges River. \u003c/p\u003e\r\n\u003cp\u003eNow at that time the Ganges was full to the brim so a crow could drink from it. \r\nWanting to cross from the near to the far shore, some people were seeking a boat, some a dinghy, while some were tying up a raft. \r\nBut, as easily as a strong person would extend or contract their arm, the Buddha, together with the mendicant Saṅgha, vanished from the near shore and landed on the far shore. \u003c/p\u003e\r\n\u003cp\u003eHe saw all those humans wanting to cross over. \r\nKnowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment: \u003c/p\u003e\r\n\u003cblockquote\u003e\u003cp\u003e\u003cspan\u003e“Those who cross a deluge or stream \u003c/span\u003e\r\n\u003cspan\u003ehave built a bridge and left the marshes behind. \u003c/span\u003e\r\n\u003cspan\u003eWhile some people are still tying a raft, \u003c/span\u003e\r\n\u003cspan\u003eintelligent people have crossed over.” \u003c/span\u003e\u003c/p\u003e\u003c/blockquote\u003e\r\n\u003cp\u003eThe first recitation section. \u003c/p\u003e\r\n\u003ch2\u003e8. Talk on the Noble Truths \u003c/h2\u003e\r\n\u003cp\u003eThen the Buddha said to Venerable Ānanda, \r\n“Come, Ānanda, let’s go to the village of Koṭi.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” Ānanda replied. \r\nThen the Buddha together with a large Saṅgha of mendicants arrived at the village of Koṭi, \r\nand stayed there. \u003c/p\u003e\r\n\u003cp\u003eThere he addressed the mendicants: \u003c/p\u003e\r\n\u003cp\u003e“Mendicants, due to not understanding and not penetrating four noble truths, both you and I have wandered and transmigrated for such a very long time. \r\nWhat four? \r\nThe noble truths of suffering, \r\nthe origin of suffering, \r\nthe cessation of suffering, \r\nand the practice that leads to the cessation of suffering. \r\nThese noble truths of suffering, origin, cessation, and the path have been understood and comprehended. Craving for continued existence has been cut off; the leash to existence is ended; now there’ll be no more future lives.” \u003c/p\u003e\r\n\u003cp\u003eThat is what the Buddha said. \r\nThen the Holy One, the Teacher, went on to say: \u003c/p\u003e\r\n\u003cblockquote\u003e\u003cp\u003e\u003cspan\u003e“Because of not truly seeing \u003c/span\u003e\r\n\u003cspan\u003ethe four noble truths, \u003c/span\u003e\r\n\u003cspan\u003ewe have transmigrated for a long time \u003c/span\u003e\r\n\u003cspan\u003efrom one rebirth to the next. \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003eBut now that these truths have been seen, \u003c/span\u003e\r\n\u003cspan\u003ethe leash to existence is eradicated. \u003c/span\u003e\r\n\u003cspan\u003eThe root of suffering is cut off, \u003c/span\u003e\r\n\u003cspan\u003enow there’ll be no more future lives.” \u003c/span\u003e\u003c/p\u003e\u003c/blockquote\u003e\r\n\u003cp\u003eAnd while staying at the village of Koṭi, too, the Buddha often gave this Dhamma talk to the mendicants: \u003c/p\u003e\r\n\u003cp\u003e“Such is ethics, such is immersion, such is wisdom. \r\nWhen immersion is imbued with ethics it’s very fruitful and beneficial. \r\nWhen wisdom is imbued with immersion it’s very fruitful and beneficial. \r\nWhen the mind is imbued with wisdom it is rightly freed from the defilements, namely, \r\nthe defilements of sensuality, desire to be reborn, and ignorance.” \u003c/p\u003e\r\n\u003ch2\u003e9. The Deaths in \u0026#209;ātika \u003c/h2\u003e\r\n\u003cp\u003eWhen the Buddha had stayed in the village of Koṭi as long as he pleased, he said to Ānanda, \r\n“Come, Ānanda, let’s go to the land of the \u0026#209;ātikas.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” Ānanda replied. \r\nThen the Buddha together with a large Saṅgha of mendicants arrived in the land of the \u0026#209;ātikas, \r\nwhere he stayed in the brick house at \u0026#209;ātika. \u003c/p\u003e\r\n\u003cp\u003eThen Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, \r\n“Sir, the monk named Sāḷha has passed away in \u0026#209;ātika. Where has he been reborn in his next life? \r\nThe nun named Nandā, \r\nthe layman named Sudatta, \r\nand the laywoman named Sujātā have passed away in \u0026#209;ātika. Where have they been reborn in the next life? \r\nThe laymen named Kakkaṭa, \r\nKaḷibha, \r\nNikata, \r\nKaṭissaha, \r\nTuṭṭha, \r\nSantuṭṭha, \r\nBhadda, and \r\nSubhadda have passed away in \u0026#209;ātika. Where have they been reborn in the next life?” \u003c/p\u003e\r\n\u003cp\u003e“Ānanda, the monk Sāḷha had realized the undefiled freedom of heart and freedom by wisdom in this very life, having realized it with his own insight due to the ending of defilements. \u003c/p\u003e\r\n\u003cp\u003eThe nun Nandā had ended the five lower fetters. She’s been reborn spontaneously, and will be extinguished there, not liable to return from that world. \u003c/p\u003e\r\n\u003cp\u003eThe layman Sudatta had ended three fetters, and weakened greed, hate, and delusion. He’s a once-returner; he will come back to this world once only, then make an end of suffering. \u003c/p\u003e\r\n\u003cp\u003eThe laywoman Sujātā had ended three fetters. She’s a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening. \u003c/p\u003e\r\n\u003cp\u003eThe laymen Kakkaṭa, \r\nKaḷibha, \r\nNikata, \r\nKaṭissaha, \r\nTuṭṭha, \r\nSantuṭṭha, \r\nBhadda, \r\nand Subhadda had ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world. \u003c/p\u003e\r\n\u003cp\u003eOver fifty laymen in \u0026#209;ātika have passed away having ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world. \u003c/p\u003e\r\n\u003cp\u003eMore than ninety laymen in \u0026#209;ātika have passed away having ended three fetters, and weakened greed, hate, and delusion. They’re once-returners, who will come back to this world once only, then make an end of suffering. \u003c/p\u003e\r\n\u003cp\u003eMore than five hundred laymen in \u0026#209;ātika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening. \u003c/p\u003e\r\n\u003ch2\u003e10. The Mirror of the Teaching \u003c/h2\u003e\r\n\u003cp\u003eIt’s no wonder that a human being should pass away. \r\nBut if you should come and ask me about it each and every time someone passes away, that would be a bother for me. \u003c/p\u003e\r\n\u003cp\u003eSo Ānanda, I will teach you the explanation of the Dhamma named ‘the mirror of the teaching’. A noble disciple who has this may declare of themselves: \r\n‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’ \u003c/p\u003e\r\n\u003cp\u003eAnd what is that mirror of the teaching? \r\n\u003c/p\u003e\r\n\u003cp\u003eIt’s when a noble disciple has experiential confidence in the Buddha: \r\n‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ \u003c/p\u003e\r\n\u003cp\u003eThey have experiential confidence in the teaching: \r\n‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ \u003c/p\u003e\r\n\u003cp\u003eThey have experiential confidence in the Saṅgha: \r\n‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’ \u003c/p\u003e\r\n\u003cp\u003eAnd a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. \u003c/p\u003e\r\n\u003cp\u003eThis is that mirror of the teaching.” \r\n\u003c/p\u003e\r\n\u003cp\u003eAnd while staying there in \u0026#209;ātika the Buddha often gave this Dhamma talk to the mendicants: \u003c/p\u003e\r\n\u003cp\u003e“Such is ethics, such is immersion, such is wisdom. \r\nWhen immersion is imbued with ethics it’s very fruitful and beneficial. \r\nWhen wisdom is imbued with immersion it’s very fruitful and beneficial. \r\nWhen the mind is imbued with wisdom it is rightly freed from the defilements, namely, \r\nthe defilements of sensuality, desire to be reborn, and ignorance.” \u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003cp\u003eWhen the Buddha had stayed in \u0026#209;ātika as long as he pleased, he addressed Venerable Ānanda, \r\n“Come, Ānanda, let’s go to Vesālī.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” Ānanda replied. \r\nThen the Buddha together with a large Saṅgha of mendicants arrived at Vesālī, \r\nwhere he stayed in Ambapālī’s mango grove. \u003c/p\u003e\r\n\u003cp\u003eThere the Buddha addressed the mendicants: \u003c/p\u003e\r\n\u003cp\u003e“Mendicants, a mendicant should live mindful and aware. \r\nThis is my instruction to you. \u003c/p\u003e\r\n\u003cp\u003eAnd how is a mendicant mindful? \r\nIt’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. \r\nThey meditate observing an aspect of feelings … \r\nmind … \r\nprinciples—keen, aware, and mindful, rid of covetousness and displeasure for the world. \r\nThat’s how a mendicant is mindful. \u003c/p\u003e\r\n\u003cp\u003eAnd how is a mendicant aware? \r\nIt’s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. \r\nThat’s how a mendicant is aware. \r\nA mendicant should live mindful and aware. \r\nThis is my instruction to you.” \u003c/p\u003e\r\n\u003ch2\u003e11. Ambapālī the Courtesan \u003c/h2\u003e\r\n\u003cp\u003eAmbapālī the courtesan heard that the Buddha had arrived and was staying in her mango grove. \r\nShe had the finest carriages harnessed. Then she mounted a fine carriage and, along with other fine carriages, set out from Vesālī for her own park. \r\nShe went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot. She bowed and sat down to one side. \r\nThe Buddha educated, encouraged, fired up, and inspired her with a Dhamma talk. \u003c/p\u003e\r\n\u003cp\u003eThen she said to the Buddha, \r\n“Sir, would the Buddha, together with the mendicant Saṅgha, please accept tomorrow’s meal from me?” \r\nThe Buddha consented with silence. \r\nThen, knowing that the Buddha had consented, Ambapālī got up from her seat, bowed, and respectfully circled the Buddha, keeping him on her right, before leaving. \u003c/p\u003e\r\n\u003cp\u003eThe Licchavis of Vesālī also heard that the Buddha had arrived and was staying in Ambapālī’s mango grove. \r\nThey had the finest carriages harnessed. Then they mounted a fine carriage and, along with other fine carriages, set out from Vesālī. \r\nSome of the Licchavis were in blue, of blue color, clad in blue, adorned with blue. And some were similarly colored in yellow, red, or white. \u003c/p\u003e\r\n\u003cp\u003eThen Ambapālī the courtesan collided with those Licchavi youths, axle to axle, wheel to wheel, yoke to yoke. \r\nThe Licchavis said to her, \r\n“What, you wench Ambapālī, are you doing colliding with us axle to axle, wheel to wheel, yoke to yoke?” \u003c/p\u003e\r\n\u003cp\u003e“Well, masters, it’s because I’ve invited the Buddha for tomorrow’s meal together with the mendicant Saṅgha.” \u003c/p\u003e\r\n\u003cp\u003e“Wench, give us that meal for a hundred thousand!” \u003c/p\u003e\r\n\u003cp\u003e“Masters, even if you were to give me Vesālī with her provinces, I still wouldn’t give that meal to you.” \u003c/p\u003e\r\n\u003cp\u003eThen the Licchavis snapped their fingers, saying, \r\n“We’ve been beaten by the aunty! We’ve been beaten by the aunty!” \r\nThen they continued on to Ambapālī’s mango grove. \u003c/p\u003e\r\n\u003cp\u003eThe Buddha saw them coming off in the distance, \r\nand addressed the mendicants: \r\n“Any of the mendicants who’ve never seen the gods of the thirty-three before, just have a look at the assembly of Licchavis. \r\nSee the assembly of Licchavis, \r\ncheck them out: \r\nthey’re just like the thirty-three!” \u003c/p\u003e\r\n\u003cp\u003eThe Licchavis went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot. They bowed to the Buddha, sat down to one side, \r\nand the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk. \u003c/p\u003e\r\n\u003cp\u003eThen they said to the Buddha, \r\n“Sir, would the Buddha, together with the mendicant Saṅgha, please accept tomorrow’s meal from us?” \u003c/p\u003e\r\n\u003cp\u003eThen the Buddha said to the Licchavis, \r\n“I have already accepted tomorrow’s meal from Ambapālī the courtesan.” \u003c/p\u003e\r\n\u003cp\u003eThen the Licchavis snapped their fingers, saying, \r\n“We’ve been beaten by the aunty! We’ve been beaten by the aunty!” \u003c/p\u003e\r\n\u003cp\u003eAnd then those Licchavis approved and agreed with what the Buddha said. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving. \u003c/p\u003e\r\n\u003cp\u003eAnd when the night had passed Ambapālī had delicious fresh and cooked foods prepared in her own park. Then she had the Buddha informed of the time, saying, \r\n“Sir, it’s time. The meal is ready.” \u003c/p\u003e\r\n\u003cp\u003eThen the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Ambapālī together with the mendicant Saṅgha, where he sat on the seat spread out. \r\nThen Ambapālī served and satisfied the mendicant Saṅgha headed by the Buddha with her own hands with delicious fresh and cooked foods. \u003c/p\u003e\r\n\u003cp\u003eWhen the Buddha had eaten and washed his hands and bowl, Ambapālī took a low seat, sat to one side, \r\nand said to the Buddha, \r\n“Sir, I present this park to the mendicant Saṅgha headed by the Buddha.” \u003c/p\u003e\r\n\u003cp\u003eThe Buddha accepted the park. \u003c/p\u003e\r\n\u003cp\u003eThen the Buddha educated, encouraged, fired up, and inspired her with a Dhamma talk, after which he got up from his seat and left. \u003c/p\u003e\r\n\u003cp\u003eAnd while staying at Vesālī, too, the Buddha often gave this Dhamma talk to the mendicants: \u003c/p\u003e\r\n\u003cp\u003e“Such is ethics, such is immersion, such is wisdom. \r\nWhen immersion is imbued with ethics it’s very fruitful and beneficial. \r\nWhen wisdom is imbued with immersion it’s very fruitful and beneficial. \r\nWhen the mind is imbued with wisdom it is rightly freed from the defilements, namely, \r\nthe defilements of sensuality, desire to be reborn, and ignorance.” \u003c/p\u003e\r\n\u003ch2\u003e12. Commencing the Rains at Beluva \u003c/h2\u003e\r\n\u003cp\u003eWhen the Buddha had stayed in Ambapālī’s mango grove as long as he pleased, he addressed Venerable Ānanda, \r\n“Come, Ānanda, let’s go to the little village of Beluva.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” Ānanda replied. \r\nThen the Buddha together with a large Saṅgha of mendicants arrived at the little village of Beluva, \r\nand stayed there. \u003c/p\u003e\r\n\u003cp\u003eThere the Buddha addressed the mendicants: \r\n“Mendicants, please enter the rainy season residence with whatever friends or acquaintances you have around Vesālī. \r\nI’ll commence the rainy season residence right here in the little village of Beluva.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” those mendicants replied. They did as the Buddha said, \r\nwhile the Buddha commenced the rainy season residence right there in the little village of Beluva. \u003c/p\u003e\r\n\u003cp\u003eAfter the Buddha had commenced the rainy season residence, he fell severely ill, struck by dreadful pains, close to death. \r\nBut he endured unbothered, with mindfulness and situational awareness. \r\nThen it occurred to the Buddha, \r\nAfter the meal, on his return from almsround, he set his lodgings in order himself. Taking his bowl and robe, without informing his supporters or taking leave of the mendicant Saṅgha, he set out to go wandering alone, with no companion. \r\nWhy don’t I forcefully suppress this illness, stabilize the life force, and live on?” \u003c/p\u003e\r\n\u003cp\u003eSo that is what he did. \r\nThen the Buddha’s illness died down. \u003c/p\u003e\r\n\u003cp\u003eSoon after the Buddha had recovered from that sickness, he came out from his dwelling and sat in the shade of the porch on the seat spread out. \r\nThen Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, \r\n“Sir, it’s fantastic that the Buddha is comfortable and well. Because when the Buddha was sick, my body felt like it was drugged. I was disorientated, and the teachings weren’t clear to me. \r\nStill, at least I was consoled by the thought that \r\nthe Buddha won’t be fully extinguished without bringing something up regarding the Saṅgha of mendicants.” \u003c/p\u003e\r\n\u003cp\u003e“But what could the mendicant Saṅgha expect from me, Ānanda? \r\nI’ve taught the Dhamma without making any distinction between secret and public teachings. \r\nThe Realized One doesn’t have the closed fist of a tutor when it comes to the teachings. \r\nIf there’s anyone who thinks: \r\n‘I shall lead the mendicant Saṅgha,’ or ‘the Saṅgha of mendicants is meant for me,’ let them bring something up regarding the Saṅgha. \r\nBut the Realized One doesn’t think like this, \r\n\r\nso why should he bring something up regarding the Saṅgha? \u003c/p\u003e\r\n\u003cp\u003eI’m now old, elderly and senior. I’m advanced in years and have reached the final stage of life. \r\nI’m currently eighty years old. \r\nJust as a decrepit old cart is kept going by a rope, \r\nin the same way, the Realized One’s body is kept going as if by a rope. \r\nSometimes the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and remains in the signless immersion of the heart. Only then does the Realized One’s body become more comfortable. \u003c/p\u003e\r\n\u003cp\u003eSo Ānanda, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge. \r\nAnd how does a mendicant do this? \r\nIt’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. \r\nThey meditate observing an aspect of feelings … \r\nmind … \r\nprinciples—keen, aware, and mindful, rid of covetousness and displeasure for the world. \r\nThat’s how a mendicant is their own island, their own refuge, with no other refuge. That’s how the teaching is their island and their refuge, with no other refuge. \u003c/p\u003e\r\n\u003cp\u003eWhether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those mendicants of mine who want to train shall be among the best of the best.” \u003c/p\u003e\r\n\u003cp\u003eThe second recitation section. \u003c/p\u003e\r\n\u003ch2\u003e13. An Obvious Hint \u003c/h2\u003e\r\n\u003cp\u003eThen the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. \r\nThen, after the meal, on his return from almsround, he addressed Venerable Ānanda: \r\n“Ānanda, get your sitting cloth. \r\nLet’s go to the Cāpāla Shrine for the day’s meditation.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” replied Ānanda. Taking his sitting cloth he followed behind the Buddha. \u003c/p\u003e\r\n\u003cp\u003eThen the Buddha went up to the Cāpāla Shrine, where he sat on the seat spread out. \r\nĀnanda bowed to the Buddha and sat down to one side. \u003c/p\u003e\r\n\u003cp\u003eThe Buddha said to him: \r\n“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Shrines are all lovely. \u003c/p\u003e\r\n\u003cp\u003eWhoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. \r\nThe Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.” \u003c/p\u003e\r\n\u003cp\u003eBut Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign. \r\nHe didn’t beg the Buddha: \r\n“Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra. \u003c/p\u003e\r\n\u003cp\u003eFor a second time … \r\nAnd for a third time, the Buddha said to Ānanda: \r\n“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Shrines are all lovely. \r\nWhoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. \r\nThe Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.” \u003c/p\u003e\r\n\u003cp\u003eBut Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign. \r\nHe didn’t beg the Buddha: \r\n“Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra. \u003c/p\u003e\r\n\u003cp\u003eThen the Buddha got up and said to Venerable Ānanda, \r\n“Go now, Ānanda, \r\nat your convenience.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” replied Ānanda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by. \u003c/p\u003e\r\n\u003ch2\u003e14. The Appeal of Māra \u003c/h2\u003e\r\n\u003cp\u003eAnd then, not long after Ānanda had left, Māra the Wicked went up to the Buddha, stood to one side, and said to him: \u003c/p\u003e\r\n\u003cp\u003e“Sir, may the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha. \r\nSir, you once made this statement: \r\n‘Wicked One, I shall not be fully extinguished until I have monk disciples who are competent, educated, self-assured, learned, have memorized the teachings, and practice in line with the teaching. Not until they practice properly, living in line with the teaching. Not until they’ve learned their tradition, and explain, teach, assert, establish, disclose, analyze, and make it clear. Not until they can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.’ \u003c/p\u003e\r\n\u003cp\u003eToday you do have such monk disciples. \r\nMay the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha. \u003c/p\u003e\r\n\u003cp\u003eSir, you once made this statement: \r\n‘Wicked One, I shall not be fully extinguished until I have nun disciples who are competent, educated, self-assured, learned …’ \u003c/p\u003e\r\n\u003cp\u003eToday you do have such nun disciples. \r\nMay the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha. \u003c/p\u003e\r\n\u003cp\u003eSir, you once made this statement: \r\n‘Wicked One, I shall not be fully extinguished until I have layman disciples who are competent, educated, self-assured, learned …’ \u003c/p\u003e\r\n\u003cp\u003eToday you do have such layman disciples. \r\nMay the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha. \u003c/p\u003e\r\n\u003cp\u003eSir, you once made this statement: \r\n‘Wicked One, I shall not be fully extinguished until I have laywoman disciples who are competent, educated, self-assured, learned …’ \u003c/p\u003e\r\n\u003cp\u003eToday you do have such laywoman disciples. \r\nMay the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha. \u003c/p\u003e\r\n\u003cp\u003eSir, you once made this statement: \r\n‘Wicked One, I will not be fully extinguished until my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’ \u003c/p\u003e\r\n\u003cp\u003eToday your spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans. \r\nMay the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.” \u003c/p\u003e\r\n\u003cp\u003eWhen this was said, the Buddha said to Māra, \r\n“Relax, Wicked One. The full extinguishment of the Realized One will be soon. \r\nThree months from now the Realized One will be fully extinguished.” \u003c/p\u003e\r\n\u003ch2\u003e15. Surrendering the Life Force \u003c/h2\u003e\r\n\u003cp\u003eSo at the Cāpāla Shrine the Buddha, mindful and aware, surrendered the life force. \r\nWhen he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky. \r\nThen, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: \u003c/p\u003e\r\n\u003cblockquote\u003e\u003cp\u003e\u003cspan\u003e“Comparing the incomparable \u0026lt;j\u0026gt;with the creation of prolonged life, \u003c/span\u003e\r\n\u003cspan\u003ethe sage surrendered the life force. \u003c/span\u003e\r\n\u003cspan\u003eHappy inside, serene, \u003c/span\u003e\r\n\u003cspan\u003ehe shattered self-creation like a suit of armor.” \u003c/span\u003e\u003c/p\u003e\u003c/blockquote\u003e\r\n\u003ch2\u003e16. The Causes of Earthquakes \u003c/h2\u003e\r\n\u003cp\u003eThen Venerable Ānanda thought, \r\n“How incredible, how amazing! That was a really big earthquake! \r\nThat was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky! \r\nWhat’s the cause, what’s the reason for a great earthquake?” \u003c/p\u003e\r\n\u003cp\u003eThen Venerable Ānanda went up to the Buddha, \r\nbowed, sat down to one side, \r\nand said to him, \r\n“How incredible, sir, how amazing! \r\nThat was a really big earthquake! \r\nThat was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky! \r\nWhat’s the cause, what’s the reason for a great earthquake?” \u003c/p\u003e\r\n\u003cp\u003e“Ānanda, there are these eight causes and reasons for a great earthquake. \r\nWhat eight? \u003c/p\u003e\r\n\u003cp\u003eThis great earth is established on water, the water is established on air, and the air stands in space. At a time when a great wind blows, it stirs the water, and the water stirs the earth. \r\nThis is the first cause and reason for a great earthquake. \u003c/p\u003e\r\n\u003cp\u003eFurthermore, there is an ascetic or brahmin with psychic power who has achieved mastery of the mind, or a god who is mighty and powerful. They’ve developed a limited perception of earth and a limitless perception of water. They make the earth shake and rock and tremble. \r\nThis is the second cause and reason for a great earthquake. \u003c/p\u003e\r\n\u003cp\u003eFurthermore, when the being intent on awakening passes away from the host of joyful gods, he’s conceived in his mother’s belly, mindful and aware. Then the earth shakes and rocks and trembles. \r\nThis is the third cause and reason for a great earthquake. \u003c/p\u003e\r\n\u003cp\u003eFurthermore, when the being intent on awakening comes out of his mother’s belly mindful and aware, the earth shakes and rocks and trembles. \r\nThis is the fourth cause and reason for a great earthquake. \u003c/p\u003e\r\n\u003cp\u003eFurthermore, when the Realized One awakens to the supreme perfect awakening, the earth shakes and rocks and trembles. \r\nThis is the fifth cause and reason for a great earthquake. \u003c/p\u003e\r\n\u003cp\u003eFurthermore, when the Realized One rolls forth the supreme Wheel of Dhamma, the earth shakes and rocks and trembles. \r\nThis is the sixth cause and reason for a great earthquake. \u003c/p\u003e\r\n\u003cp\u003eFurthermore, when the Realized One, mindful and aware, surrenders the life force, the earth shakes and rocks and trembles. \r\nThis is the seventh cause and reason for a great earthquake. \u003c/p\u003e\r\n\u003cp\u003eFurthermore, when the Realized One becomes fully extinguished in the element of extinguishment with no residue, the earth shakes and rocks and trembles. \r\nThis is the eighth cause and reason for a great earthquake. \u003c/p\u003e\r\n\u003cp\u003eThese are the eight causes and reasons for a great earthquake. \u003c/p\u003e\r\n\u003ch2\u003e17. Eight Assemblies \u003c/h2\u003e\r\n\u003cp\u003eThere are, Ānanda, these eight assemblies. \r\nWhat eight? \r\nThe assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods of the four great kings. An assembly of the gods of the thirty-three. An assembly of Māras. An assembly of divinities. \u003c/p\u003e\r\n\u003cp\u003eI recall having approached an assembly of hundreds of aristocrats. \r\nThere I used to sit with them, converse, and engage in discussion. \r\nAnd my appearance and voice became just like theirs. \r\nI educated, encouraged, fired up, and inspired them with a Dhamma talk. \r\nBut when I spoke they didn’t know: \r\n‘Who is this that speaks? Is it a god or a human?’ \r\nAnd when my Dhamma talk was finished I vanished. \r\nBut when I vanished they didn’t know: \r\n‘Who was that who vanished? Was it a god or a human?’ \u003c/p\u003e\r\n\u003cp\u003eI recall having approached an assembly of hundreds of brahmins … \r\nhouseholders … \r\nascetics … \r\nthe gods of the four great kings … \r\nthe gods of the thirty-three … \r\nMāras … \r\ndivinities. \r\nThere too I used to sit with them, converse, and engage in discussion. \r\nAnd my appearance and voice became just like theirs. \r\n\r\nI educated, encouraged, fired up, and inspired them with a Dhamma talk. \r\nBut when I spoke they didn’t know: \r\n‘Who is this that speaks? Is it a god or a human?’ \r\nAnd when my Dhamma talk was finished I vanished. \r\nBut when I vanished they didn’t know: \r\n‘Who was that who vanished? Was it a god or a human?’ \u003c/p\u003e\r\n\u003cp\u003eThese are the eight assemblies. \u003c/p\u003e\r\n\u003ch2\u003e18. Eight Dimensions of Mastery \u003c/h2\u003e\r\n\u003cp\u003eĀnanda, there are these eight dimensions of mastery. \r\nWhat eight? \u003c/p\u003e\r\n\u003cp\u003ePerceiving form internally, someone sees forms externally, limited, both pretty and ugly. \r\nMastering them, they perceive: ‘I know and see.’ \r\nThis is the first dimension of mastery. \u003c/p\u003e\r\n\u003cp\u003ePerceiving form internally, someone sees forms externally, limitless, both pretty and ugly. \r\nMastering them, they perceive: ‘I know and see.’ \r\nThis is the second dimension of mastery. \u003c/p\u003e\r\n\u003cp\u003eNot perceiving form internally, someone sees forms externally, limited, both pretty and ugly. \r\nMastering them, they perceive: ‘I know and see.’ \r\nThis is the third dimension of mastery. \u003c/p\u003e\r\n\u003cp\u003eNot perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. \r\nMastering them, they perceive: ‘I know and see.’ \r\nThis is the fourth dimension of mastery. \u003c/p\u003e\r\n\u003cp\u003eNot perceiving form internally, someone sees forms externally that are blue, with blue color and blue appearance. \r\nThey’re like a flax flower that’s blue, with blue color and blue appearance. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color and blue appearance. \r\nIn the same way, not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance. \r\nMastering them, they perceive: ‘I know and see.’ \r\nThis is the fifth dimension of mastery. \u003c/p\u003e\r\n\u003cp\u003eNot perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance. \r\nThey’re like a champak flower that’s yellow, with yellow color and yellow appearance. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color and yellow appearance. \r\nIn the same way, not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance. \r\nMastering them, they perceive: ‘I know and see.’ \r\nThis is the sixth dimension of mastery. \u003c/p\u003e\r\n\u003cp\u003eNot perceiving form internally, someone sees forms externally that are red, with red color and red appearance. \r\nThey’re like a scarlet mallow flower that’s red, with red color and red appearance. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color and red appearance. \r\nIn the same way, not perceiving form internally, someone sees forms externally that are red, with red color and red appearance. \r\nMastering them, they perceive: ‘I know and see.’ \r\nThis is the seventh dimension of mastery. \u003c/p\u003e\r\n\u003cp\u003eNot perceiving form internally, someone sees forms externally that are white, with white color and white appearance. \r\nThey’re like the morning star that’s white, with white color and white appearance. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color and white appearance. \r\nIn the same way, not perceiving form internally, someone sees forms externally that are white, with white color and white appearance. \r\nMastering them, they perceive: ‘I know and see.’ \r\nThis is the eighth dimension of mastery. \u003c/p\u003e\r\n\u003cp\u003eThese are the eight dimensions of mastery. \u003c/p\u003e\r\n\u003ch2\u003e19. The Eight Liberations \u003c/h2\u003e\r\n\u003cp\u003eĀnanda, there are these eight liberations. \r\nWhat eight? \u003c/p\u003e\r\n\u003cp\u003eHaving physical form, they see forms. \r\nThis is the first liberation. \u003c/p\u003e\r\n\u003cp\u003eNot perceiving form internally, they see forms externally. \r\nThis is the second liberation. \u003c/p\u003e\r\n\u003cp\u003eThey’re focused only on beauty. \r\nThis is the third liberation. \u003c/p\u003e\r\n\u003cp\u003eGoing totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space. \r\nThis is the fourth liberation. \u003c/p\u003e\r\n\u003cp\u003eGoing totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. \r\nThis is the fifth liberation. \u003c/p\u003e\r\n\u003cp\u003eGoing totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. \r\nThis is the sixth liberation. \u003c/p\u003e\r\n\u003cp\u003eGoing totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. \r\nThis is the seventh liberation. \u003c/p\u003e\r\n\u003cp\u003eGoing totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. \r\nThis is the eighth liberation. \u003c/p\u003e\r\n\u003cp\u003eThese are the eight liberations. \u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003cp\u003eĀnanda, this one time, when I was first awakened, I was staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nera\u0026#241;jarā River. \r\nThen Māra the wicked approached me, stood to one side, and said: \r\n‘Sir, may the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.’ \r\nWhen he had spoken, I said to Māra: \u003c/p\u003e\r\n\u003cp\u003e‘Wicked One, I shall not be fully extinguished until I have monk disciples … \r\nnun disciples … \r\nlayman disciples … \r\nlaywoman disciples who are competent, educated, self-assured, learned. \u003c/p\u003e\r\n\u003cp\u003eI shall not be fully extinguished until my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’ \u003c/p\u003e\r\n\u003cp\u003eToday, just now at the Cāpāla Shrine Māra the Wicked approached me once more with the same request, reminding me of my former statement, and saying that those conditions had been fulfilled. \r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\u003c/p\u003e\r\n\u003cp\u003eWhen he had spoken, I said to Māra: \r\n‘Relax, Wicked One. The full extinguishment of the Realized One will be soon. \r\nThree months from now the Realized One will be fully extinguished.’ \r\nSo today, just now at the Cāpāla Shrine, mindful and aware, I surrendered the life force.” \u003c/p\u003e\r\n\u003ch2\u003e20. The Appeal of Ānanda \u003c/h2\u003e\r\n\u003cp\u003eWhen he said this, Venerable Ānanda said to the Buddha, \r\n“Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.” \u003c/p\u003e\r\n\u003cp\u003e“Enough now, Ānanda. \r\nDo not beg the Realized One. Now is not the time to beg the Realized One.” \u003c/p\u003e\r\n\u003cp\u003eFor a second time … \r\nFor a third time, Ānanda said to the Buddha, \r\n“Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.” \u003c/p\u003e\r\n\u003cp\u003e“Ānanda, do you have faith in the Realized One’s awakening?” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir.” \u003c/p\u003e\r\n\u003cp\u003e“So why then do you keep pressing me up to the third time?” \u003c/p\u003e\r\n\u003cp\u003e“Sir, I have heard and learned this in the presence of the Buddha: \r\n‘Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. \r\nThe Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’” \u003c/p\u003e\r\n\u003cp\u003e“Do you have faith, Ānanda?” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir.” \u003c/p\u003e\r\n\u003cp\u003e“Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone. For even though the Realized One dropped such an obvious hint, such a clear sign, you didn’t beg me to remain for the proper lifespan, or what’s left of it. \r\n\r\nIf you had begged me, I would have turned you down twice, but consented on the third time. \r\nTherefore, Ānanda, the misdeed is yours alone, the mistake is yours alone. \u003c/p\u003e\r\n\u003cp\u003eĀnanda, this one time I was staying near Rājagaha, on the Vulture’s Peak Mountain. \r\nThere I said to you: \r\n‘Ānanda, Rājagaha is lovely, and so is the Vulture’s Peak. \r\nWhoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. \r\nThe Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’ \r\nBut you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the proper lifespan, or what’s left of it. \r\n\r\nIf you had begged me, I would have turned you down twice, but consented on the third time. \r\nTherefore, Ānanda, the misdeed is yours alone, the mistake is yours alone. \u003c/p\u003e\r\n\u003cp\u003eĀnanda, this one time I was staying right there near Rājagaha, at the Gotama banyan tree … \r\nat Bandit’s Cliff … \r\nin the Sattapaṇṇi cave on the slopes of Vebhāra … \r\nat the Black Rock on the slopes of Isigili … \r\nin the Cool Grove, under the Snake’s Hood Grotto … \r\nin the Hot Springs Monastery … \r\nin the Bamboo Grove, the squirrels’ feeding ground … \r\nin Jīvaka’s mango grove … \r\nin the Maddakucchi deer park … \u003c/p\u003e\r\n\u003cp\u003eAnd in each place I said to you: \r\n‘Ānanda, Rājagaha is lovely, and so are all these places. … \r\n\r\nIf he wished, the Realized One could live for the proper lifespan or what’s left of it.’ \r\nBut you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the proper lifespan, or what’s left of it. \r\n\r\n\r\n\u003c/p\u003e\r\n\u003cp\u003eĀnanda, this one time I was staying right here near Vesālī, at the Udena Shrine … \r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\nat the Gotamaka Shrine … \r\nat the Seven Maidens Shrine … \r\nat the Many Sons Shrine … \r\nat the Sārandada Shrine … \r\nand just now, today at the Cāpāla Shrine. There I said to you: \r\n‘Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Shrines are all lovely. \r\nWhoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. \r\nThe Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’ \r\nBut you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the proper lifespan, or what’s left of it, saying: \r\n‘Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.’ \u003c/p\u003e\r\n\u003cp\u003eIf you had begged me, I would have turned you down twice, but consented on the third time. \r\nTherefore, Ānanda, the misdeed is yours alone, the mistake is yours alone. \u003c/p\u003e\r\n\u003cp\u003eDid I not prepare for this when I explained that \r\nwe must be parted and separated from all we hold dear and beloved? \r\nHow could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out? \r\nThe Realized One has discarded, eliminated, released, given up, relinquished, and surrendered the life force. He has categorically stated: \r\n‘The full extinguishment of the Realized One will be soon. \r\nThree months from now the Realized One will be fully extinguished.’ \r\nIt’s not possible for the Realized One, for the sake of life, to take back the life force once it has been given up like that. \u003c/p\u003e\r\n\u003cp\u003eCome, Ānanda, let’s go to the Great Wood, the hall with the peaked roof.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” Ānanda replied. \u003c/p\u003e\r\n\u003cp\u003eSo the Buddha went with Ānanda to the hall with the peaked roof, and said to him, \r\n“Go, Ānanda, gather all the mendicants staying in the vicinity of Vesālī together in the assembly hall.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” replied Ānanda. He did what the Buddha asked, went up to him, bowed, stood to one side, and said to him, \r\n“Sir, the mendicant Saṅgha has assembled. Please, sir, go at your convenience.” \u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003cp\u003eThen the Buddha went to the assembly hall, where he sat on the seat spread out \r\nand addressed the mendicants: \u003c/p\u003e\r\n\u003cp\u003e“So, mendicants, having carefully memorized those things I have taught you from my direct knowledge, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans. \r\nAnd what are those things I have taught from my direct knowledge? \r\nThey are: the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. \u003c/p\u003e\r\n\u003cp\u003eThese are the things I have taught from my direct knowledge. Having carefully memorized them, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.” \u003c/p\u003e\r\n\u003cp\u003eThen the Buddha said to the mendicants: \u003c/p\u003e\r\n\u003cp\u003e“Come now, mendicants, I say to you all: \r\n‘Conditions fall apart. Persist with diligence.’ \r\nThe full extinguishment of the Realized One will be soon. \r\nThree months from now the Realized One will be fully extinguished.” \u003c/p\u003e\r\n\u003cp\u003eThat is what the Buddha said. \r\nThen the Holy One, the Teacher, went on to say: \u003c/p\u003e\r\n\u003cblockquote\u003e\u003cp\u003e\u003cspan\u003e“I’ve reached a ripe old age, \u003c/span\u003e\r\n\u003cspan\u003eand little of my life is left. \u003c/span\u003e\r\n\u003cspan\u003eHaving given it up, I’ll depart; \u003c/span\u003e\r\n\u003cspan\u003eI’ve made a refuge for myself. \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003eDiligent and mindful, \u003c/span\u003e\r\n\u003cspan\u003ebe of good virtues, mendicants! \u003c/span\u003e\r\n\u003cspan\u003eWith well-settled thoughts, \u003c/span\u003e\r\n\u003cspan\u003etake good care of your minds. \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003eWhoever meditates diligently \u003c/span\u003e\r\n\u003cspan\u003ein this teaching and training, \u003c/span\u003e\r\n\u003cspan\u003egiving up transmigration through rebirths, \u003c/span\u003e\r\n\u003cspan\u003ewill make an end to suffering.” \u003c/span\u003e\u003c/p\u003e\u003c/blockquote\u003e\r\n\u003cp\u003eThe third recitation section. \u003c/p\u003e\r\n\u003ch2\u003e21. The Elephant Look \u003c/h2\u003e\r\n\u003cp\u003eThen the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. \r\nThen, after the meal, on his return from almsround, he turned to gaze back at Vesālī, the way that elephants do. He said to Venerable Ānanda: \r\n“Ānanda, this will be the last time the Realized One sees Vesālī. \r\nCome, Ānanda, let’s go to Wares Village.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” Ānanda replied. \u003c/p\u003e\r\n\u003cp\u003eThen the Buddha together with a large Saṅgha of mendicants arrived at Wares Village, \r\nand stayed there. \r\nThere the Buddha addressed the mendicants: \u003c/p\u003e\r\n\u003cp\u003e“Mendicants, due to not understanding and not penetrating four things, both you and I have wandered and transmigrated for such a very long time. \r\nWhat four? \r\nNoble ethics, \r\nimmersion, \r\nwisdom, \r\nand freedom. \r\nThese noble ethics, immersion, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the leash to existence is ended; now there’ll be no more future lives.” \u003c/p\u003e\r\n\u003cp\u003eThat is what the Buddha said. \r\nThen the Holy One, the Teacher, went on to say: \u003c/p\u003e\r\n\u003cblockquote\u003e\u003cp\u003e\u003cspan\u003e“Ethics, immersion, and wisdom, \u003c/span\u003e\r\n\u003cspan\u003eand the supreme freedom: \u003c/span\u003e\r\n\u003cspan\u003ethese things have been understood \u003c/span\u003e\r\n\u003cspan\u003eby Gotama the renowned. \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003eAnd so the Buddha, having insight, \u003c/span\u003e\r\n\u003cspan\u003eexplained this teaching to the mendicants. \u003c/span\u003e\r\n\u003cspan\u003eThe teacher made an end of suffering, \u003c/span\u003e\r\n\u003cspan\u003eseeing clearly, he is fully quenched.” \u003c/span\u003e\u003c/p\u003e\u003c/blockquote\u003e\r\n\u003cp\u003eAnd while staying there, too, he often gave this Dhamma talk to the mendicants: \u003c/p\u003e\r\n\u003cp\u003e“Such is ethics, such is immersion, such is wisdom. \r\nWhen immersion is imbued with ethics it’s very fruitful and beneficial. \r\nWhen wisdom is imbued with immersion it’s very fruitful and beneficial. \r\nWhen the mind is imbued with wisdom it is rightly freed from the defilements, namely, \r\nthe defilements of sensuality, desire to be reborn, and ignorance.” \u003c/p\u003e\r\n\u003ch2\u003e22. The Four Great References \u003c/h2\u003e\r\n\u003cp\u003eWhen the Buddha had stayed in Wares Village as long as he pleased, he addressed Ānanda, \r\n“Come, Ānanda, let’s go to Elephant Village.”… \u003c/p\u003e\r\n\u003cp\u003e“Let’s go to Mango Village.”… \u003c/p\u003e\r\n\u003cp\u003e“Let’s go to Black Plum Village.”… \u003c/p\u003e\r\n\u003cp\u003e“Let’s go to Bhoga City.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” Ānanda replied. \r\nThen the Buddha together with a large Saṅgha of mendicants arrived at Bhoga City, \r\nwhere he stayed at the Ānanda Shrine. \u003c/p\u003e\r\n\u003cp\u003eThere the Buddha addressed the mendicants: \r\n“Mendicants, I will teach you the four great references. \r\nListen and apply your mind well, I will speak.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” they replied. \r\nThe Buddha said this: \u003c/p\u003e\r\n\u003cp\u003e“Take a mendicant who says: \r\n‘Reverend, I have heard and learned this in the presence of the Buddha: \r\nthis is the teaching, this is the training, this is the Teacher’s instruction.’ \r\nYou should neither approve nor reject that mendicant’s statement. \r\nInstead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. \r\nIf they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: \r\n‘Clearly this is not the word of the Buddha. \r\nIt has been incorrectly memorized by that mendicant.’ \r\nAnd so you should discard it. \r\nIf they do fit in the discourse and are exhibited in the training, you should draw the conclusion: \r\n‘Clearly this is the word of the Buddha. \r\nIt has been correctly memorized by that mendicant.’ \r\nYou should remember it. This is the first great reference. \u003c/p\u003e\r\n\u003cp\u003eTake another mendicant who says: \r\n‘In such-and-such monastery lives a Saṅgha with seniors and leaders. \r\nI’ve heard and learned this in the presence of that Saṅgha: \r\nthis is the teaching, this is the training, this is the Teacher’s instruction.’ \r\nYou should neither approve nor reject that mendicant’s statement. \r\nInstead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. \r\nIf they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: \r\n‘Clearly this is not the word of the Buddha. \r\nIt has been incorrectly memorized by that Saṅgha.’ \r\nAnd so you should discard it. \r\nIf they do fit in the discourse and are exhibited in the training, you should draw the conclusion: \r\n‘Clearly this is the word of the Buddha. \r\nIt has been correctly memorized by that Saṅgha.’ \r\nYou should remember it. This is the second great reference. \u003c/p\u003e\r\n\u003cp\u003eTake another mendicant who says: \r\n‘In such-and-such monastery there are several senior mendicants who are very learned, inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines. \r\nI’ve heard and learned this in the presence of those senior mendicants: \r\nthis is the teaching, this is the training, this is the Teacher’s instruction.’ \r\nYou should neither approve nor reject that mendicant’s statement. \r\nInstead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. \r\nIf they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: \r\n‘Clearly this is not the word of the Buddha. \r\nIt has not been correctly memorized by those senior mendicants.’ \r\nAnd so you should discard it. \r\n\r\nIf they do fit in the discourse and are exhibited in the training, you should draw the conclusion: \r\n‘Clearly this is the word of the Buddha. \r\nIt has been correctly memorized by those senior mendicants.’ \r\nYou should remember it. This is the third great reference. \u003c/p\u003e\r\n\u003cp\u003eTake another mendicant who says: \r\n‘In such-and-such monastery there is a single senior mendicant who is very learned, an inheritor of the heritage, who has memorized the teachings, the monastic law, and the outlines. \r\nI’ve heard and learned this in the presence of that senior mendicant: \r\nthis is the teaching, this is the training, this is the Teacher’s instruction.’ \r\nYou should neither approve nor reject that mendicant’s statement. \r\nInstead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. \r\nIf they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: \r\n‘Clearly this is not the word of the Buddha. \r\nIt has been incorrectly memorized by that senior mendicant.’ \r\nAnd so you should discard it. \r\nIf they do fit in the discourse and are exhibited in the training, you should draw the conclusion: \r\n‘Clearly this is the word of the Buddha. \r\nIt has been correctly memorized by that senior mendicant.’ \r\nYou should remember it. This is the fourth great reference. \u003c/p\u003e\r\n\u003cp\u003eThese are the four great references.” \u003c/p\u003e\r\n\u003cp\u003eAnd while staying at the Ānanda Shrine, too, the Buddha often gave this Dhamma talk to the mendicants: \u003c/p\u003e\r\n\u003cp\u003e“Such is ethics, such is immersion, such is wisdom. \r\nWhen immersion is imbued with ethics it’s very fruitful and beneficial. \r\nWhen wisdom is imbued with immersion it’s very fruitful and beneficial. \r\nWhen the mind is imbued with wisdom it is rightly freed from the defilements, namely, \r\nthe defilements of sensuality, desire to be reborn, and ignorance.” \u003c/p\u003e\r\n\u003ch2\u003e23. On Cunda the Smith \u003c/h2\u003e\r\n\u003cp\u003eWhen the Buddha had stayed in Bhoga City as long as he pleased, he addressed Ānanda, \r\n“Come, Ānanda, let’s go to Pāvā.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” Ānanda replied. \r\nThen the Buddha together with a large Saṅgha of mendicants arrived at Pāvā, \r\nwhere he stayed in Cunda the smith’s mango grove. \u003c/p\u003e\r\n\u003cp\u003eCunda heard that the Buddha had arrived and was staying in his mango grove. \r\nThen he went to the Buddha, bowed, and sat down to one side. \r\nThe Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk. \r\nThen Cunda said to the Buddha, \r\n“Sir, would the Buddha, together with the mendicant Saṅgha, please accept tomorrow’s meal from me?” \r\nThe Buddha consented with silence. \u003c/p\u003e\r\n\u003cp\u003eThen, knowing that the Buddha had consented, Cunda got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. \u003c/p\u003e\r\n\u003cp\u003eAnd when the night had passed Cunda had delicious fresh and cooked foods prepared in his own home, and plenty of pork on the turn. Then he had the Buddha informed of the time, saying, \r\n“Sir, it’s time. The meal is ready.” \u003c/p\u003e\r\n\u003cp\u003eThen the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Cunda together with the mendicant Saṅgha, where he sat on the seat spread out \r\nand addressed Cunda, \r\n“Cunda, please serve me with the pork on the turn that you’ve prepared. \r\nAnd serve the mendicant Saṅgha with the other foods.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” replied Cunda, and did as he was asked. \r\n\u003c/p\u003e\r\n\u003cp\u003eThen the Buddha addressed Cunda, \r\n“Cunda, any pork on the turn that’s left over, you should bury it in a pit. \r\nI don’t see anyone in this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—who could properly digest it except for the Realized One.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” replied Cunda. He did as he was asked, then came back to the Buddha, bowed, and sat down to one side. \r\nThen the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he got up from his seat and left. \u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003cp\u003eAfter the Buddha had eaten Cunda’s meal, he fell severely ill with bloody dysentery, struck by dreadful pains, close to death. \r\nBut he endured unbothered, with mindfulness and situational awareness. \r\nThen he addressed Ānanda, \r\n“Come, Ānanda, let’s go to Kusinārā.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” Ānanda replied. \u003c/p\u003e\r\n\u003cblockquote\u003e\u003cp\u003e\u003cspan\u003eI’ve heard that after eating \u003c/span\u003e\r\n\u003cspan\u003ethe meal of Cunda the smith, \u003c/span\u003e\r\n\u003cspan\u003ethe attentive one fell severely ill, \u003c/span\u003e\r\n\u003cspan\u003ewith pains, close to death. \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003eA severe sickness struck the Teacher \u003c/span\u003e\r\n\u003cspan\u003ewho had eaten the pork on the turn. \u003c/span\u003e\r\n\u003cspan\u003eWhile still purging the Buddha said: \u003c/span\u003e\r\n\u003cspan\u003e“I’ll go to the citadel of Kusinārā.” \u003c/span\u003e\u003c/p\u003e\u003c/blockquote\u003e\r\n\u003ch2\u003e24. Bringing a Drink \u003c/h2\u003e\r\n\u003cp\u003eThen the Buddha left the road and went to the root of a certain tree, where he addressed Ānanda, \r\n“Go on then, Ānanda, fold my outer robe in four and spread it out for me. I am tired and will sit down.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” replied Ānanda, and did as he was asked. \r\nThe Buddha sat on the seat spread out. \u003c/p\u003e\r\n\u003cp\u003eWhen he was seated he said to Venerable Ānanda, \r\n“Go on then, Ānanda, fetch me some water. I am thirsty and will drink.” \u003c/p\u003e\r\n\u003cp\u003eWhen he said this, Venerable Ānanda said to the Buddha, \r\n“Sir, just now around five hundred carts have passed by. The shallow water has been churned up by their wheels, and it flows cloudy and murky. \r\nThe Kakudhā river is not far away, with clear, sweet, cool water, clean, with smooth banks, delightful. \r\nThere the Buddha can drink and cool his limbs.” \u003c/p\u003e\r\n\u003cp\u003eFor a second time, the Buddha asked Ānanda for a drink, \r\n\r\nand for a second time Ānanda suggested going to the Kakudhā river. \r\n\r\n\r\n\u003c/p\u003e\r\n\u003cp\u003eAnd for a third time, the Buddha said to Ānanda, \r\n“Go on then, Ānanda, fetch me some water. I am thirsty and will drink.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” replied Ānanda. Taking his bowl he went to the river. \r\nNow, though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when Ānanda approached it flowed transparent, clear, and unclouded. \u003c/p\u003e\r\n\u003cp\u003eThen Ānanda thought, \r\n“Oh lord, how incredible, how amazing! The Realized One has such psychic power and might! \r\nFor though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded.” \r\nGathering a bowl of drinking water he went back to the Buddha, and said to him, \r\n“It’s incredible, sir, it’s amazing! The Realized One has such psychic power and might! \r\nJust now, though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded. \r\nDrink the water, Blessed One! Drink the water, Holy One!” \r\nSo the Buddha drank the water. \u003c/p\u003e\r\n\u003ch2\u003e25. On Pukkusa the Malla \u003c/h2\u003e\r\n\u003cp\u003eNow at that time Pukkusa the Malla, a disciple of Āḷāra Kālāma, was traveling along the road from Kusinārā to Pāvā. \r\nHe saw the Buddha sitting at the root of a certain tree. \r\nHe went up to him, bowed, sat down to one side, and said, \r\n“It’s incredible, sir, it’s amazing! Those who have gone forth remain in such peaceful meditations. \u003c/p\u003e\r\n\u003cp\u003eOnce it so happened that Āḷāra Kālāma, while traveling along a road, left the road and sat at the root of a nearby tree for the day’s meditation. \r\nThen around five hundred carts passed by right beside Āḷāra Kālāma. \r\nThen a certain person coming behind those carts went up to Āḷāra Kālāma and said to him: \r\n‘Sir, didn’t you see the five hundred carts pass by?’ \u003c/p\u003e\r\n\u003cp\u003e‘No, respectable sir, I didn’t see them.’ \u003c/p\u003e\r\n\u003cp\u003e‘But sir, didn’t you hear a sound?’ \u003c/p\u003e\r\n\u003cp\u003e‘No, respectable sir, I didn’t hear a sound.’ \u003c/p\u003e\r\n\u003cp\u003e‘But sir, were you asleep?’ \u003c/p\u003e\r\n\u003cp\u003e‘No, friend, I wasn’t asleep.’ \u003c/p\u003e\r\n\u003cp\u003e‘But sir, were you conscious?’ \u003c/p\u003e\r\n\u003cp\u003e‘Yes, respectable sir.’ \r\n‘So, sir, while conscious and awake you neither saw nor heard a sound as five hundred carts passed by right beside you? \r\nWhy sir, even your outer robe is covered with dust!’ \u003c/p\u003e\r\n\u003cp\u003e‘Yes, respectable sir.’ \u003c/p\u003e\r\n\u003cp\u003eThen that person thought: \r\n‘Oh lord, how incredible, how amazing! Those who have gone forth remain in such peaceful meditations, \r\nin that, while conscious and awake he neither saw nor heard a sound as five hundred carts passed by right next to him.’ \r\nAnd after declaring his lofty confidence in Āḷāra Kālāma, he left.” \u003c/p\u003e\r\n\u003cp\u003e“What do you think, Pukkusa? \r\nWhich is harder and more challenging to do while conscious and awake: \r\nto neither see nor hear a sound as five hundred carts pass by right next to you? \r\nOr to neither see nor hear a sound as the heavens are raining and pouring, lightning’s flashing, and thunder’s cracking?” \u003c/p\u003e\r\n\u003cp\u003e“What do five hundred carts matter, or six hundred, or seven hundred, or eight hundred, or nine hundred, or a thousand, or even a hundred thousand carts? \r\nIt’s far harder and more challenging to neither see nor hear a sound as the heavens are raining and pouring, lightning’s flashing, and thunder’s cracking!” \u003c/p\u003e\r\n\u003cp\u003e“This one time, Pukkusa, I was staying near Ātumā in a threshing-hut. \r\nAt that time the heavens were raining and pouring, lightning was flashing, and thunder was cracking. And not far from the threshing-hut two farmers who were brothers were killed, as well as four oxen. \r\nThen a large crowd came from Ātumā to the place where that happened. \u003c/p\u003e\r\n\u003cp\u003eNow at that time I came out of the threshing-hut and was walking mindfully in the open near the door of the hut. \r\nThen having left that crowd, a certain person approached me, bowed, and stood to one side. I said to them, \r\n‘Why, respectable sir, has this crowd gathered?’ \u003c/p\u003e\r\n\u003cp\u003e‘Just now, sir, the heavens were raining and pouring, lightning was flashing, and thunder was cracking. And two farmers who were brothers were killed, as well as four oxen. \r\nThen this crowd gathered here. \r\nBut sir, where were you?’ \u003c/p\u003e\r\n\u003cp\u003e‘I was right here, respectable sir.’ \u003c/p\u003e\r\n\u003cp\u003e‘But sir, did you see?’ \u003c/p\u003e\r\n\u003cp\u003e‘No, respectable sir, I didn’t see anything.’ \u003c/p\u003e\r\n\u003cp\u003e‘But sir, didn’t you hear a sound?’ \u003c/p\u003e\r\n\u003cp\u003e‘No, respectable sir, I didn’t hear a sound.’ \u003c/p\u003e\r\n\u003cp\u003e‘But sir, were you asleep?’ \u003c/p\u003e\r\n\u003cp\u003e‘No, respectable sir, I wasn’t asleep.’ \u003c/p\u003e\r\n\u003cp\u003e‘But sir, were you conscious?’ \u003c/p\u003e\r\n\u003cp\u003e‘Yes, respectable sir.’ \u003c/p\u003e\r\n\u003cp\u003e‘So, sir, while conscious and awake you neither saw nor heard a sound as the heavens were raining and pouring, lightning was flashing, and thunder was cracking?’ \u003c/p\u003e\r\n\u003cp\u003e‘Yes, respectable sir.’ \u003c/p\u003e\r\n\u003cp\u003eThen that person thought: \r\n‘Oh lord, how incredible, how amazing! Those who have gone forth remain in such peaceful meditations, \r\nin that, while conscious and awake he neither saw nor heard a sound as the heavens were raining and pouring, lightning was flashing, and thunder was cracking.’ \r\nAnd after declaring their lofty confidence in me, they bowed and respectfully circled me, keeping me on their right, before leaving.” \u003c/p\u003e\r\n\u003cp\u003eWhen he said this, Pukkusa said to him, \r\n“Any confidence I had in Āḷāra Kālāma I whisk away as in a strong wind, or glide away as down a swift stream. \r\nExcellent, sir! Excellent! \r\nAs if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. \r\nI go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. \r\nFrom this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” \u003c/p\u003e\r\n\u003cp\u003eThen Pukkusa addressed a certain man, \r\n“Go on then, I must say, fetch me a pair of ready to wear garments the color of mountain gold.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” replied that man, and did as he was asked. \r\nThen Pukkusa brought the garments to the Buddha, \r\n“Sir, please accept this pair of ready to wear garments the color of mountain gold from me out of sympathy.” \u003c/p\u003e\r\n\u003cp\u003e“Well then, Pukkusa, clothe me in one, and Ānanda in the other.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” replied Pukkusa, and did so. \u003c/p\u003e\r\n\u003cp\u003eThen the Buddha educated, encouraged, fired up, and inspired Pukkusa the Malla with a Dhamma talk, \r\nafter which he got up from his seat, bowed, and respectfully circled the Buddha before leaving. \u003c/p\u003e\r\n\u003cp\u003eThen, not long after Pukkusa had left, Ānanda placed the pair of garments the color of mountain gold by the Buddha’s body. \r\nBut when placed by the Buddha’s body they seemed to lose their shine. \r\nThen Ānanda said to the Buddha, \r\n“It’s incredible, sir, it’s amazing, how pure and bright is the color of the Realized One’s skin. \r\nWhen this pair of ready to wear garments the color of mountain gold is placed by the Buddha’s body they seem to lose their sheen.” \u003c/p\u003e\r\n\u003cp\u003e“That’s so true, Ānanda, that’s so true! There are two times when the color of the Realized One’s skin becomes extra pure and bright. \r\nWhat two? \r\nThe night when a Realized One awakens to the supreme perfect awakening; and the night he becomes fully extinguished in the element of extinguishment with no residue. \r\nThese are the are two times when the color of the Realized One’s skin becomes extra pure and bright. \u003c/p\u003e\r\n\u003cp\u003eToday, Ānanda, in the last watch of the night, between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā, shall be the Realized One’s full extinguishment. \r\nCome, Ānanda, let’s go to the Kakudhā River.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” Ānanda replied. \u003c/p\u003e\r\n\u003cblockquote\u003e\u003cp\u003e\u003cspan\u003eA pair of garments the color of mountain gold \u003c/span\u003e\r\n\u003cspan\u003ewas presented by Pukkusa; \u003c/span\u003e\r\n\u003cspan\u003ewhen the teacher was clothed with them, \u003c/span\u003e\r\n\u003cspan\u003ehis snow gold skin glowed bright. \u003c/span\u003e\u003c/p\u003e\u003c/blockquote\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003cp\u003eThen the Buddha together with a large Saṅgha of mendicants went to the Kakudhā River. He plunged into the river and bathed and drank. And when he had emerged, he went to the mango grove, \r\nwhere he addressed Venerable Cundaka, \r\n“Go on then, Cundaka, fold my outer robe in four and spread it out for me. I am tired and will lie down.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” replied Cundaka, and did as he was asked. \r\nAnd then the Buddha laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. \r\nBut Cundaka sat down right there in front of the Buddha. \u003c/p\u003e\r\n\u003cblockquote\u003e\u003cp\u003e\u003cspan\u003eHaving gone to Kakudhā Creek, \u003c/span\u003e\r\n\u003cspan\u003ewhose water was transparent, sweet, and clear, \u003c/span\u003e\r\n\u003cspan\u003ethe Teacher, being tired, plunged in, \u003c/span\u003e\r\n\u003cspan\u003ethe Realized One, without compare in the world. \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003eAnd after bathing and drinking the Teacher emerged. \u003c/span\u003e\r\n\u003cspan\u003eBefore the group of mendicants, in the middle, \u0026lt;j\u0026gt;the Buddha, \u003c/span\u003e\r\n\u003cspan\u003ethe Teacher \u0026lt;j\u0026gt;who rolled forth the present dispensation, \u003c/span\u003e\r\n\u003cspan\u003ethe great seer went to the mango grove. \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003eHe addressed the mendicant named Cundaka: \u003c/span\u003e\r\n\u003cspan\u003e“Spread out my folded robe so I can lie down.” \u003c/span\u003e\r\n\u003cspan\u003eThe evolved one urged Cunda, \u003c/span\u003e\r\n\u003cspan\u003ewho quickly spread the folded robe. \u003c/span\u003e\r\n\u003cspan\u003eThe Teacher lay down so tired, \u003c/span\u003e\r\n\u003cspan\u003ewhile Cunda sat there before him. \u003c/span\u003e\u003c/p\u003e\u003c/blockquote\u003e\r\n\u003cp\u003eThen the Buddha said to Venerable Ānanda: \u003c/p\u003e\r\n\u003cp\u003e“Now it may happen, Ānanda, that someone may give rise to regret in Cunda the smith: \r\n‘It’s your loss, respected Cunda, it’s your misfortune, in that the Realized One was fully quenched after eating his last almsmeal from you.’ \r\nYou should dispel remorse in Cunda the smith like this: \r\n‘You’re fortunate, respected Cunda, you’re so very fortunate, \r\nin that the Realized One was fully quenched after eating his last almsmeal from you. \r\nI have heard and learned this in the presence of the Buddha. \u003c/p\u003e\r\n\u003cp\u003eThere are two almsmeal offerings that have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings. \r\nWhat two? \r\nThe almsmeal after eating which a Realized One awakens to the supreme perfect awakening; and the almsmeal after eating which he becomes fully extinguished in the element of extinguishment with no residue. \r\nThese two almsmeal offerings have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings. \u003c/p\u003e\r\n\u003cp\u003eYou’ve accumulated a deed that leads to long life, beauty, happiness, fame, heaven, and sovereignty.’ \r\nThat’s how you should dispel remorse in Cunda the smith.” \u003c/p\u003e\r\n\u003cp\u003eThen, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: \u003c/p\u003e\r\n\u003cblockquote\u003e\u003cp\u003e\u003cspan\u003e“A giver’s merit grows; \u003c/span\u003e\r\n\u003cspan\u003eenmity doesn’t build up when you have self-control. \u003c/span\u003e\r\n\u003cspan\u003eA skillful person gives up bad things—\u003c/span\u003e\r\n\u003cspan\u003ewith the end of greed, hate, and delusion, \u0026lt;j\u0026gt;they’re quenched.” \u003c/span\u003e\u003c/p\u003e\u003c/blockquote\u003e\r\n\u003cp\u003eThe fourth recitation section. \u003c/p\u003e\r\n\u003ch2\u003e26. The Pair of Sal Trees \u003c/h2\u003e\r\n\u003cp\u003eThen the Buddha said to Ānanda, \r\n“Come, Ānanda, let’s go to the far shore of the Golden River, and on to the sal forest of the Mallas at Upavattana near Kusinārā.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” Ānanda replied. \r\nAnd that’s where they went. Then the Buddha addressed Ānanda, \r\n“Go on then, Ānanda, set up a cot for me between the twin sal trees, with my head to the north. I am tired and will lie down.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” replied Ānanda, and did as he was asked. \r\nAnd then the Buddha laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware. \u003c/p\u003e\r\n\u003cp\u003eNow at that time the twin sal trees were in full blossom with flowers out of season. \r\nThey sprinkled and bestrewed the Realized One’s body in honor of the Realized One. \r\nAnd the flowers of the heavenly Flame Tree fell from the sky, and they too sprinkled and bestrewed the Realized One’s body in honor of the Realized One. \r\nAnd heavenly sandalwood powder fell from the sky, and it too sprinkled and bestrewed the Realized One’s body in honor of the Realized One. \r\nAnd heavenly music played in midair in honor of the Realized One. \r\nAnd heavenly choirs sang in midair in honor of the Realized One. \u003c/p\u003e\r\n\u003cp\u003eThen the Buddha pointed out to Ānanda what was happening, adding: \r\n\r\n\r\n\r\n\r\n\r\n\r\n“That’s not the full extent of how the Realized One is honored, respected, revered, venerated, and esteemed. \r\nAny monk or nun or male or female lay follower who practices in line with the teaching, practicing properly, living in line with the teaching—they honor, respect, revere, venerate, and esteem the Realized One with the highest honor. \r\nSo Ānanda, you should train like this: ‘We shall practice in line with the teaching, practicing properly, living in line with the teaching.’” \r\n\u003c/p\u003e\r\n\u003ch2\u003e27. The Monk Upavāṇa \u003c/h2\u003e\r\n\u003cp\u003eNow at that time Venerable Upavāṇa was standing in front of the Buddha fanning him. \r\nThen the Buddha made him move, \r\n“Move over, mendicant, don’t stand in front of me.” \u003c/p\u003e\r\n\u003cp\u003eĀnanda thought, \r\n“This Venerable Upavāṇa has been the Buddha’s attendant for a long time, close to him, living in his presence. \r\nYet in his final hour the Buddha makes him move, saying: \r\n‘Move over, mendicant, don’t stand in front of me.’ \r\nWhat is the cause, what is the reason for this?” \r\n\u003c/p\u003e\r\n\u003cp\u003eThen Ānanda said to the Buddha, \r\n“This Venerable Upavāṇa has been the Buddha’s attendant for a long time, close to him, living in his presence. \r\nYet in his final hour the Buddha makes him move, saying: \r\n‘Move over, mendicant, don’t stand in front of me.’ \r\nWhat is the cause, sir, what is the reason for this?” \r\n\u003c/p\u003e\r\n\u003cp\u003e“Most of the deities from ten solar systems have gathered to see the Realized One. \r\nFor twelve leagues all around this sal grove there’s no spot, not even a fraction of a hair’s tip, that’s not crowded full of illustrious deities. \r\nThe deities are complaining: \r\n‘We’ve come such a long way to see the Realized One! \r\nOnly rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas. \r\nThis very day, in the last watch of the night, the Realized One will be fully extinguished. \r\nAnd this illustrious mendicant is standing in front of the Buddha blocking the view. We won’t get to see the Realized One in his final hour!’” \u003c/p\u003e\r\n\u003cp\u003e“But sir, what kind of deities are you thinking of?” \u003c/p\u003e\r\n\u003cp\u003e“There are, Ānanda, deities—both in space and on the earth—who are aware of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting: \r\n‘Too soon the Blessed One will be fully extinguished! Too soon the Holy One will be fully extinguished! Too soon the Eye of the World will vanish!’ \u003c/p\u003e\r\n\u003cp\u003e\r\n\u003c/p\u003e\r\n\u003cp\u003eBut the deities who are free of desire endure, mindful and aware, thinking: \r\n‘Conditions are impermanent. How could it possibly be otherwise?’” \u003c/p\u003e\r\n\u003ch2\u003e28. The Four Inspiring Places \u003c/h2\u003e\r\n\u003cp\u003e“Previously, sir, when mendicants had completed the rainy season residence in various districts they came to see the Realized One. \r\nWe got to see the esteemed mendicants, and to pay homage to them. \r\nBut when the Buddha has passed, we won’t get to see the esteemed mendicants or to pay homage to them.” \u003c/p\u003e\r\n\u003cp\u003e“Ānanda, a faithful gentleman should go to see these four inspiring places. \r\nWhat four? \r\nThinking: ‘Here the Realized One was born!’—that is an inspiring place. \r\nThinking: ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’—that is an inspiring place. \r\nThinking: ‘Here the supreme Wheel of Dhamma was rolled forth by the Realized One!’—that is an inspiring place. \r\nThinking: ‘Here the Realized One was fully quenched in the element of extinguishment with no residue!’—that is an inspiring place. \r\nThese are the four inspiring places that a faithful gentleman should go to see. \u003c/p\u003e\r\n\u003cp\u003eFaithful monks, nuns, laymen, and laywomen will come, and think: \r\n‘Here the Realized One was born!’ and ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’ and ‘Here the supreme Wheel of Dhamma was rolled forth by the Realized One!’ and ‘Here the Realized One was fully quenched in the element of extinguishment with no residue!’ \r\nAnyone who passes away while on pilgrimage to these shrines will, when their body breaks up, after death, be reborn in a good place, a heavenly realm.” \u003c/p\u003e\r\n\u003ch2\u003e29. Ānanda’s Questions \u003c/h2\u003e\r\n\u003cp\u003e“Sir, how do we proceed when it comes to ladies?” \u003c/p\u003e\r\n\u003cp\u003e“Without looking, Ānanda.” \u003c/p\u003e\r\n\u003cp\u003e“But when looking, how to proceed?” \u003c/p\u003e\r\n\u003cp\u003e“Without chatting, Ānanda.” \u003c/p\u003e\r\n\u003cp\u003e“But when chatting, how to proceed?” \u003c/p\u003e\r\n\u003cp\u003e“Be mindful, Ānanda.” \u003c/p\u003e\r\n\u003cp\u003e“Sir, how do we proceed when it comes to the Realized One’s corpse?” \u003c/p\u003e\r\n\u003cp\u003e“Don’t get involved in the rites for venerating the Realized One’s corpse, Ānanda. \r\nPlease, Ānanda, you must all strive and practice for your heart’s goal! Meditate diligent, keen, and resolute for your heart’s goal! \r\nThere are astute aristocrats, brahmins, and householders who are devoted to the Realized One. They will perform the rites for venerating the Realized One’s corpse.” \u003c/p\u003e\r\n\u003cp\u003e“But sir, how to proceed when it comes to the Realized One’s corpse?” \u003c/p\u003e\r\n\u003cp\u003e“Proceed in the same way as they do for the corpse of a wheel-turning monarch.” \u003c/p\u003e\r\n\u003cp\u003e“But how do they proceed with a wheel-turning monarch’s corpse?” \u003c/p\u003e\r\n\u003cp\u003e“They wrap a wheel-turning monarch’s corpse with unworn cloth, then with uncarded cotton, then again with unworn cloth. \r\nIn this way they wrap the corpse with five hundred double-layers. Then they place it in an iron casket filled with oil and close it up with another casket. Then, having built a funeral pyre out of all kinds of aromatics, they cremate the corpse. \r\nThey build a monument for the wheel-turning monarch at the crossroads. \r\nThat’s how they proceed with a wheel-turning monarch’s corpse. \r\nProceed in the same way with the Realized One’s corpse. \r\nA monument for the Realized One is to be built at the crossroads. \r\nWhen someone there lifts up garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for their lasting welfare and happiness. \u003c/p\u003e\r\n\u003ch2\u003e30. Individuals Worthy of a Monument \u003c/h2\u003e\r\n\u003cp\u003eĀnanda, these four are worthy of a monument. \r\nWhat four? \r\nA Realized One, a perfected one, a fully awakened Buddha; an independent Buddha; a disciple of a Realized One; and a wheel-turning monarch. \u003c/p\u003e\r\n\u003cp\u003eAnd for what reason is a Realized One worthy of a monument? \r\nSo that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that Blessed One, perfected and fully awakened!’ \r\nAnd having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. \r\nIt is for this reason that a Realized One is worthy of a monument. \u003c/p\u003e\r\n\u003cp\u003eAnd for what reason is an independent Buddha worthy of a monument? \r\nSo that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that independent Buddha!’ \r\nAnd having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. \r\nIt is for this reason that an independent Buddha is worthy of a monument. \u003c/p\u003e\r\n\u003cp\u003eAnd for what reason is a Realized One’s disciple worthy of a monument? \r\nSo that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that Blessed One’s disciple!’ \r\nAnd having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. \r\nIt is for this reason that a Realized One’s disciple is worthy of a monument. \u003c/p\u003e\r\n\u003cp\u003eAnd for what reason is a wheel-turning monarch worthy of a monument? \r\nSo that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that just and principled king!’ \r\nAnd having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. \r\nIt is for this reason that a wheel-turning monarch is worthy of a monument. \u003c/p\u003e\r\n\u003cp\u003eThese four are worthy of a monument.” \u003c/p\u003e\r\n\u003ch2\u003e31. Ānanda’s Incredible Qualities \u003c/h2\u003e\r\n\u003cp\u003eThen Venerable Ānanda entered a building, and stood there leaning against the door-jamb and crying, \r\n“Oh! I’m still only a trainee with work left to do; and my Teacher is about to be fully extinguished, he who is so kind to me!” \u003c/p\u003e\r\n\u003cp\u003eThen the Buddha said to the mendicants, \r\n“Mendicants, where is Ānanda?” \u003c/p\u003e\r\n\u003cp\u003e“Sir, Ānanda has entered a dwelling, and stands there leaning against the door-jamb and crying: \r\n‘Oh! I’m still only a trainee with work left to do; and my Teacher is about to be fully extinguished, he who is so kind to me!’” \u003c/p\u003e\r\n\u003cp\u003eSo the Buddha addressed one of the monks, \r\n“Please, monk, in my name tell Ānanda that \r\nthe teacher summons him.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” that monk replied. He went to Ānanda and said to him, \r\n“Reverend Ānanda, the teacher summons you.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, reverend,” Ānanda replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him: \u003c/p\u003e\r\n\u003cp\u003e“Enough, Ānanda! Do not grieve, do not lament. Did I not prepare for this when I explained that \r\nwe must be parted and separated from all we hold dear and beloved? \r\nHow could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out, even the Realized One’s body? \r\nFor a long time, Ānanda, you’ve treated the Realized One with deeds of body, speech, and mind that are loving, beneficial, pleasant, undivided, and limitless. \r\nYou have done good deeds, Ānanda. Devote yourself to meditation, and you will soon be free of defilements.” \u003c/p\u003e\r\n\u003cp\u003eThen the Buddha said to the mendicants: \u003c/p\u003e\r\n\u003cp\u003e“Those who were perfected ones, fully awakened Buddhas in the past also had attendants, who at best were like Ānanda is for me. \r\nThose who will be perfected ones, fully awakened Buddhas in the future will also have attendants, who at best will be like Ānanda is for me. \r\nĀnanda is astute, \r\nhe is intelligent. \r\nHe knows the time for monks, nuns, laymen, laywomen, king’s ministers, monastics of other religions and their disciples to visit the Realized One. \u003c/p\u003e\r\n\u003cp\u003eThere are these four incredible and amazing things about Ānanda. \r\nWhat four? \r\nIf an assembly of monks goes to see Ānanda, they’re uplifted by seeing him \r\nand uplifted by hearing him speak. \r\nAnd when he falls silent, they’ve never had enough. \r\nIf an assembly of nuns … \r\n\r\n\r\nlaymen … \r\n\r\n\r\nor laywomen goes to see Ānanda, they’re uplifted by seeing him \r\nand uplifted by hearing him speak. \r\nAnd when he falls silent, they’ve never had enough. \r\nThese are the four incredible and amazing things about Ānanda. \u003c/p\u003e\r\n\u003cp\u003eThere are these four incredible and amazing things about a wheel-turning monarch. \r\nWhat four? \r\nIf an assembly of aristocrats goes to see a wheel-turning monarch, they’re uplifted by seeing him \r\nand uplifted by hearing him speak. \r\nAnd when he falls silent, they’ve never had enough. \r\nIf an assembly of brahmins … \r\nhouseholders … \r\nor ascetics goes to see a wheel-turning monarch, they’re uplifted by seeing him \r\nand uplifted by hearing him speak. \r\nAnd when he falls silent, they’ve never had enough. \u003c/p\u003e\r\n\u003cp\u003eIn the same way, there are those four incredible and amazing things about Ānanda.” \r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\u003c/p\u003e\r\n\u003ch2\u003e32. Teaching the Discourse on Mahāsudassana \u003c/h2\u003e\r\n\u003cp\u003eWhen he said this, Venerable Ānanda said to the Buddha: \u003c/p\u003e\r\n\u003cp\u003e“Sir, please don’t be fully extinguished in this little hamlet, this jungle hamlet, this branch hamlet. \r\nThere are other great cities such as \r\nCampā, Rājagaha, Sāvatthī, Sāketa, Kosambī, and Varanasi. \r\nLet the Buddha be fully extinguished there. \r\nThere are many well-to-do aristocrats, brahmins, and householders there who are devoted to the Buddha. \r\nThey will perform the rites of venerating the Realized One’s corpse.” \u003c/p\u003e\r\n\u003cp\u003e“Don’t say that Ānanda! Don’t say that \r\nthis is a little hamlet, a jungle hamlet, a branch hamlet. \u003c/p\u003e\r\n\u003cp\u003eOnce upon a time there was a king named Mahāsudassana who was a wheel-turning monarch, a just and principled king. His dominion extended to all four sides, he achieved stability in the country, and he possessed the seven treasures. \r\nHis capital was this Kusinārā, which at the time was named Kusāvatī. \r\nIt stretched for twelve leagues from east to west, and seven leagues from north to south. \r\nThe royal capital of Kusāvatī was successful, prosperous, populous, full of people, with plenty of food. \r\nIt was just like Āḷakamandā, the royal capital of the gods, which is successful, prosperous, populous, full of spirits, with plenty of food. \r\n\r\nKusāvatī was never free of ten sounds by day or night, namely: \r\nthe sound of elephants, horses, chariots, drums, clay drums, arched harps, singing, horns, gongs, and handbells; and the cry: ‘Eat, drink, be merry!’ as the tenth. \u003c/p\u003e\r\n\u003cp\u003eGo, Ānanda, into Kusinārā and inform the Mallas: \r\n‘This very day, Vāseṭṭhas, in the last watch of the night, the Realized One will be fully extinguished. \r\nCome forth, Vāseṭṭhas! Come forth, Vāseṭṭhas! \r\nDon’t regret it later, thinking: \r\n‘The Realized One became fully extinguished in our own village district, but we didn’t get a chance to see him in his final hour.’” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” replied Ānanda. Then he robed up and, taking his bowl and robe, entered Kusinārā with a companion. \u003c/p\u003e\r\n\u003ch2\u003e33. The Mallas Pay Homage \u003c/h2\u003e\r\n\u003cp\u003eNow at that time the Mallas of Kusinārā were sitting together at the town hall on some business. \r\nĀnanda went up to them, and announced: \r\n“This very day, Vāseṭṭhas, in the last watch of the night, the Realized One will be fully extinguished. \r\nCome forth, Vāseṭṭhas! Come forth, Vāseṭṭhas! \r\nDon’t regret it later, thinking: \r\n‘The Realized One became fully extinguished in our own village district, but we didn’t get a chance to see him in his final hour.’” \u003c/p\u003e\r\n\u003cp\u003eWhen they heard what Ānanda had to say, the Mallas, their sons, daughters-in-law, and wives became distraught, saddened, and grief-stricken. And some, with hair disheveled and arms raised, falling down like their feet were chopped off, rolling back and forth, lamented, \r\n“Too soon the Blessed One will be fully extinguished! Too soon the Holy One will be fully extinguished! Too soon the Eye of the World will vanish!” \u003c/p\u003e\r\n\u003cp\u003eThen the Mallas, their sons, daughters-in-law, and wives, distraught, saddened, and grief-stricken went to the Mallian sal grove at Upavattana and approached Ānanda. \u003c/p\u003e\r\n\u003cp\u003eThen Ānanda thought, \r\n“If I have the Mallas pay homage to the Buddha one by one, they won’t be finished before first light. \r\nI’d better separate them family by family and then have them pay homage, saying: \r\n‘Sir, the Malla named so-and-so with children, wives, retinue, and ministers bows with his head at your feet.’” \r\nAnd so that’s what he did. \r\n\r\nSo by this means Ānanda got the Mallas to finish paying homage to the Buddha in the first watch of the night. \u003c/p\u003e\r\n\u003ch2\u003e34. On Subhadda the Wanderer \u003c/h2\u003e\r\n\u003cp\u003eNow at that time a wanderer named Subhadda was residing near Kusinārā. \r\nHe heard that \r\non that very day, in the last watch of the night, will be the full extinguishment of the ascetic Gotama. \r\nHe thought: \r\n“I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said: \r\n‘Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.’ \r\nAnd this very day, in the last watch of the night, will be the full extinguishment of the ascetic Gotama. \r\nThis state of uncertainty has come up in me. \r\nI am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty.” \u003c/p\u003e\r\n\u003cp\u003eThen Subhadda went to the Mallian sal grove at Upavattana, approached Ānanda, and said to him, \r\n“Worthy Ānanda, I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said: \r\n‘Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.’ \r\nAnd this very day, in the last watch of the night, will be the full extinguishment of the ascetic Gotama. \r\nThis state of uncertainty has come up in me. \r\nI am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty. \r\nWorthy Ānanda, please let me see the ascetic Gotama.” \u003c/p\u003e\r\n\u003cp\u003eWhen he had spoken, Ānanda said, \r\n“Enough, Reverend Subhadda, do not trouble the Realized One. He is tired.” \u003c/p\u003e\r\n\u003cp\u003eFor a second time, \r\nand a third time, Subhadda asked Ānanda, and a third time Ānanda refused. \r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\u003c/p\u003e\r\n\u003cp\u003eThe Buddha heard that discussion between Ānanda and Subhadda. \r\nHe said to Ānanda, \r\n“Enough, Ānanda, don’t obstruct Subhadda; let him see the Realized One. \r\nFor whatever he asks me, he will only be looking to understand, not to trouble me. \r\nAnd he will quickly understand any answer I give to his question.” \u003c/p\u003e\r\n\u003cp\u003eSo Ānanda said to the wanderer Subhadda, \r\n“Go, Reverend Subhadda, the Buddha is making time for you.” \u003c/p\u003e\r\n\u003cp\u003eThen the wanderer Subhadda went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: \u003c/p\u003e\r\n\u003cp\u003e“Worthy Gotama, there are those ascetics and brahmins who lead an order and a community, and tutor a community. They’re well-known and famous religious founders, deemed holy by many people. \r\nNamely: Pūraṇa Kassapa, the bamboo-staffed ascetic Gosāla, Ajita of the hair blanket, Pakudha Kaccāyana, Sa\u0026#241;jaya Belaṭṭhiputta, and the Jain ascetic of the \u0026#209;ātika clan. \r\nAccording to their own claims, did all of them have direct knowledge, or none of them, or only some?” \u003c/p\u003e\r\n\u003cp\u003e“Enough, Subhadda, let that be. \r\n\r\nI shall teach you the Dhamma. \r\nListen and apply your mind well, I will speak.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” Subhadda replied. \r\nThe Buddha said this: \u003c/p\u003e\r\n\u003cp\u003e“Subhadda, in whatever teaching and training the noble eightfold path is not found, there is no ascetic found, no second ascetic, no third ascetic, and no fourth ascetic. \r\nIn whatever teaching and training the noble eightfold path is found, there is an ascetic found, a second ascetic, a third ascetic, and a fourth ascetic. \r\nIn this teaching and training the noble eightfold path is found. Only here is there an ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics. \u003c/p\u003e\r\n\u003cp\u003eWere these mendicants to practice well, the world would not be empty of perfected ones. \u003c/p\u003e\r\n\u003cblockquote\u003e\u003cp\u003e\u003cspan\u003eI was twenty-nine years of age, Subhadda, \u003c/span\u003e\r\n\u003cspan\u003ewhen I went forth to discover what is skillful. \u003c/span\u003e\r\n\u003cspan\u003eIt’s been over fifty years \u003c/span\u003e\r\n\u003cspan\u003esince I went forth. \u003c/span\u003e\r\n\u003cspan\u003eTeacher of the references \u0026lt;j\u0026gt;for the systematic teaching: \u003c/span\u003e\r\n\u003cspan\u003eoutside of here there is no ascetic, \u003c/span\u003e\u003c/p\u003e\u003c/blockquote\u003e\r\n\u003cp\u003eno second ascetic, \r\nno third ascetic, \r\nand no fourth ascetic. \r\nOther sects are empty of ascetics. \r\nWere these mendicants to practice well, the world would not be empty of perfected ones.” \u003c/p\u003e\r\n\u003cp\u003eWhen he had spoken, Subhadda said to the Buddha, \r\n“Excellent, sir! Excellent! \r\nAs if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. \r\nI go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. \r\nSir, may I receive the going forth, the ordination in the Buddha’s presence?” \u003c/p\u003e\r\n\u003cp\u003e“Subhadda, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they’ll give the going forth, the ordination into monkhood. \r\nHowever, I have recognized individual differences in this matter.” \u003c/p\u003e\r\n\u003cp\u003e“Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood.” \u003c/p\u003e\r\n\u003cp\u003eThen the Buddha said to Ānanda, \r\n“Well then, Ānanda, give Subhadda the going forth.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” Ānanda replied. \u003c/p\u003e\r\n\u003cp\u003eThen Subhadda said to Ānanda, \r\n“You’re so fortunate, Reverand Ānanda, so very fortunate, \r\nto be anointed here in the Teacher’s presence as his pupil!” \r\nAnd the wanderer Subhadda received the going forth, the ordination in the Buddha’s presence. \r\nNot long after his ordination, Venerable Subhadda, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. \u003c/p\u003e\r\n\u003cp\u003eHe understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” \r\nAnd Venerable Subhadda became one of the perfected. \r\nHe was the last personal disciple of the Buddha. \u003c/p\u003e\r\n\u003cp\u003eThe fifth recitation section. \u003c/p\u003e\r\n\u003ch2\u003e35. The Buddha’s Last Words \u003c/h2\u003e\r\n\u003cp\u003eThen the Buddha addressed Venerable Ānanda: \u003c/p\u003e\r\n\u003cp\u003e“Now, Ānanda, some of you might think: \r\n‘The teacher’s dispensation has passed. Now we have no Teacher.’ \r\nBut you should not see it like this. \r\nThe teaching and training that I have taught and pointed out for you shall be your Teacher after my passing. \u003c/p\u003e\r\n\u003cp\u003eAfter my passing, mendicants ought not address each other as ‘reverend’, as they do today. \r\nA more senior mendicant ought to address a more junior mendicant by name or clan, or by saying ‘reverend’. \r\nA more junior mendicant ought to address a more senior mendicant using ‘sir’ or ‘venerable’. \u003c/p\u003e\r\n\u003cp\u003eIf it wishes, after my passing the Saṅgha may abolish the lesser and minor training rules. \u003c/p\u003e\r\n\u003cp\u003eAfter my passing, give the divine punishment to the mendicant Channa.” \u003c/p\u003e\r\n\u003cp\u003e“But sir, what is the divine punishment?” \u003c/p\u003e\r\n\u003cp\u003e“Channa may say what he likes, \r\nbut the mendicants should not correct, advise, or instruct him.” \u003c/p\u003e\r\n\u003cp\u003eThen the Buddha said to the mendicants, \r\n“Perhaps even a single mendicant has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. So ask, mendicants! Don’t regret it later, thinking: \r\n‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’” \u003c/p\u003e\r\n\u003cp\u003eWhen this was said, the mendicants kept silent. \u003c/p\u003e\r\n\u003cp\u003eFor a second time, \r\nand a third time the Buddha addressed the mendicants: \r\n“Perhaps even a single mendicant has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. So ask, mendicants! Don’t regret it later, thinking: \r\n‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’” \u003c/p\u003e\r\n\u003cp\u003eFor a third time, the mendicants kept silent. \r\nThen the Buddha said to the mendicants, \u003c/p\u003e\r\n\u003cp\u003e“Mendicants, perhaps you don’t ask out of respect for the Teacher. So let a friend tell a friend.” \u003c/p\u003e\r\n\u003cp\u003eWhen this was said, the mendicants kept silent. \u003c/p\u003e\r\n\u003cp\u003eThen Venerable Ānanda said to the Buddha, \r\n“It’s incredible, sir, it’s amazing! I am quite confident that there is not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.” \u003c/p\u003e\r\n\u003cp\u003e“Ānanda, you speak out of faith. But the Realized One knows that there is not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. \r\nEven the last of these five hundred mendicants is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.” \u003c/p\u003e\r\n\u003cp\u003eThen the Buddha said to the mendicants: \r\n“Come now, mendicants, I say to you all: \r\n‘Conditions fall apart. Persist with diligence.’” \u003c/p\u003e\r\n\u003cp\u003eThese were the Realized One’s last words. \u003c/p\u003e\r\n\u003ch2\u003e36. Fully Quenched \u003c/h2\u003e\r\n\u003cp\u003eThen the Buddha entered the first absorption. Emerging from that, he entered the second absorption. Emerging from that, he successively entered into and emerged from the third absorption, the fourth absorption, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, and the dimension of neither perception nor non-perception. Then he entered the cessation of perception and feeling. \u003c/p\u003e\r\n\u003cp\u003eThen Venerable Ānanda said to Venerable Anuruddha, \r\n“Honorable Anuruddha, has the Buddha become fully quenched?” \u003c/p\u003e\r\n\u003cp\u003e“No, Reverend Ānanda. He has entered the cessation of perception and feeling.” \u003c/p\u003e\r\n\u003cp\u003eThen the Buddha emerged from the cessation of perception and feeling and entered the dimension of neither perception nor non-perception. Emerging from that, he successively entered into and emerged from the dimension of nothingness, the dimension of infinite consciousness, the dimension of infinite space, the fourth absorption, the third absorption, the second absorption, and the first absorption. Emerging from that, he successively entered into and emerged from the second absorption and the third absorption. Then he entered the fourth absorption. Emerging from that the Buddha immediately became fully extinguished. \u003c/p\u003e\r\n\u003cp\u003eWhen the Buddha was fully quenched, along with the full extinguishment there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky. \r\nWhen the Buddha was fully quenched, the divinity Sahampati spoke this verse: \u003c/p\u003e\r\n\u003cblockquote\u003e\u003cp\u003e\u003cspan\u003e“All creatures in this world \u003c/span\u003e\r\n\u003cspan\u003emust lay down this bag of bones. \u003c/span\u003e\r\n\u003cspan\u003eFor even a Teacher such as this, \u003c/span\u003e\r\n\u003cspan\u003eunrivaled in the world, \u003c/span\u003e\r\n\u003cspan\u003ethe Realized One, attained to power, \u003c/span\u003e\r\n\u003cspan\u003ethe Buddha was fully quenched.” \u003c/span\u003e\u003c/p\u003e\u003c/blockquote\u003e\r\n\u003cp\u003eWhen the Buddha was fully quenched, Sakka, lord of gods, spoke this verse: \u003c/p\u003e\r\n\u003cblockquote\u003e\u003cp\u003e\u003cspan\u003e“Oh! Conditions are impermanent, \u003c/span\u003e\r\n\u003cspan\u003etheir nature is to rise and fall; \u003c/span\u003e\r\n\u003cspan\u003ehaving arisen, they cease; \u003c/span\u003e\r\n\u003cspan\u003etheir settling is blissful.” \u003c/span\u003e\u003c/p\u003e\u003c/blockquote\u003e\r\n\u003cp\u003eWhen the Buddha was fully quenched, Venerable Anuruddha spoke this verse: \u003c/p\u003e\r\n\u003cblockquote\u003e\u003cp\u003e\u003cspan\u003e“There was no more breathing \u003c/span\u003e\r\n\u003cspan\u003efor the unaffected one of steady heart. \u003c/span\u003e\r\n\u003cspan\u003eImperturbable, committed to peace, \u003c/span\u003e\r\n\u003cspan\u003ethe sage has done his time. \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003eHe put up with painful feelings \u003c/span\u003e\r\n\u003cspan\u003ewithout flinching. \u003c/span\u003e\r\n\u003cspan\u003eThe liberation of his heart \u003c/span\u003e\r\n\u003cspan\u003ewas like the extinguishing of a lamp.” \u003c/span\u003e\u003c/p\u003e\u003c/blockquote\u003e\r\n\u003cp\u003eWhen the Buddha was fully quenched, Venerable Ānanda spoke this verse: \u003c/p\u003e\r\n\u003cblockquote\u003e\u003cp\u003e\u003cspan\u003e“Then there was terror! \u003c/span\u003e\r\n\u003cspan\u003eThen they had goosebumps! \u003c/span\u003e\r\n\u003cspan\u003eWhen the Buddha, endowed with all fine qualities, \u003c/span\u003e\r\n\u003cspan\u003ebecame fully quenched.” \u003c/span\u003e\u003c/p\u003e\u003c/blockquote\u003e\r\n\u003cp\u003eWhen the Buddha was fully quenched, some of the mendicants there who were not free of desire, with arms raised, falling down like their feet were chopped off, rolling back and forth, lamented: “Too soon the Blessed One has become fully quenched! Too soon the Holy One has become fully quenched! Too soon the Eye of the World has vanished!” \r\nBut the mendicants who were free of desire endured, mindful and aware, thinking, \r\n“Conditions are impermanent. How could it possibly be otherwise?” \u003c/p\u003e\r\n\u003cp\u003eThen Anuruddha addressed the mendicants: \r\n“Enough, reverends, do not grieve or lament. \r\nDid the Buddha not prepare us for this when he explained that \r\nwe must be parted and separated from all we hold dear and beloved? \r\nHow could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out? \r\nThe deities are complaining.” \u003c/p\u003e\r\n\u003cp\u003e“But sir, what kind of deities are you thinking of?” \u003c/p\u003e\r\n\u003cp\u003e“There are, Ānanda, deities—both in space and on the earth—who are aware of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting: \r\n‘Too soon the Blessed One has become fully quenched! Too soon the Holy One has become fully quenched! Too soon the Eye of the World has vanished!’ \r\n\r\n\r\nBut the deities who are free of desire endure, mindful and aware, thinking: \r\n‘Conditions are impermanent. How could it possibly be otherwise?’” \u003c/p\u003e\r\n\u003cp\u003eĀnanda and Anuruddha spent the rest of the night talking about Dhamma. \u003c/p\u003e\r\n\u003cp\u003eThen Anuruddha said to Ānanda, \r\n“Go, Ānanda, into Kusinārā and inform the Mallas: \r\n‘Vāseṭṭhas, the Buddha has become fully quenched. \r\nPlease come at your convenience.’” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir,” replied Ānanda. Then, in the morning, he robed up and, taking his bowl and robe, entered Kusinārā with a companion. \u003c/p\u003e\r\n\u003cp\u003eNow at that time the Mallas of Kusinārā were sitting together at the town hall still on the same business. \r\nĀnanda went up to them, and announced, \r\n“Vāseṭṭhas, the Buddha has become fully quenched. \r\nPlease come at your convenience.” \u003c/p\u003e\r\n\u003cp\u003eWhen they heard what Ānanda had to say, the Mallas, their sons, daughters-in-law, and wives became distraught, saddened, and grief-stricken. And some, with hair disheveled and arms raised, falling down like their feet were chopped off, rolling back and forth, lamented, \r\n“Too soon the Blessed One has become fully quenched! Too soon the Holy One has become fully quenched! Too soon the Eye of the World has vanished!” \u003c/p\u003e\r\n\u003ch2\u003e37. The Rites of Venerating the Buddha’s Corpse \u003c/h2\u003e\r\n\u003cp\u003eThen the Mallas ordered their men, \r\n“So then, my men, collect fragrances and garlands, and all the musical instruments in Kusinārā.” \u003c/p\u003e\r\n\u003cp\u003eThen—taking those fragrances and garlands, all the musical instruments, and five hundred pairs of garments—they went to the Mallian sal grove at Upavattana and approached the Buddha’s corpse. They spent the day honoring, respecting, revering, and venerating the Buddha’s corpse with dance and song and music and garlands and fragrances, and making awnings and setting up pavilions. \u003c/p\u003e\r\n\u003cp\u003eThen they thought, \r\n“It’s too late to cremate the Buddha’s corpse today. Let’s do it tomorrow.” \r\nBut they spent the next day the same way, and so too the third, fourth, fifth, and sixth days. \u003c/p\u003e\r\n\u003cp\u003eThen on the seventh day they thought, \r\n“Honoring, respecting, revering, and venerating the Buddha’s corpse with dance and song and music and garlands and fragrances, let us carry it to the south of the town, and cremate it there outside the town.” \u003c/p\u003e\r\n\u003cp\u003eNow at that time eight of the leading Mallas, having bathed their heads and dressed in unworn clothes, said, \r\n“We shall lift the Buddha’s corpse.” But they were unable to do so. \u003c/p\u003e\r\n\u003cp\u003eThe Mallas said to Anuruddha, \r\n“What is the cause, Honorable Anuruddha, what is the reason why these eight Mallian chiefs are unable to lift the Buddha’s corpse?” \r\n\u003c/p\u003e\r\n\u003cp\u003e“Vāseṭṭhas, you have one plan, but the deities have a different one.” \u003c/p\u003e\r\n\u003cp\u003e“But sir, what is the deities’ plan?” \u003c/p\u003e\r\n\u003cp\u003e“You plan to \r\ncarry the Buddha’s corpse to the south of the town while venerating it with dance and song and music and garlands and fragrances, and cremate it there outside the town. \r\nThe deities plan to \r\ncarry the Buddha’s corpse to the north of the town while venerating it with heavenly dance and song and music and garlands and fragrances. Then they plan to enter the town by the northern gate, carry it through the center of the town, leave by the eastern gate, and cremate it there at the Mallian shrine named Coronation.” \u003c/p\u003e\r\n\u003cp\u003e“Sir, let it be as the deities plan.” \u003c/p\u003e\r\n\u003cp\u003eNow at that time the whole of Kusinārā was covered knee-deep with the flowers of the Flame Tree, without gaps even on the filth and rubbish heaps. \r\nThen the deities and the Mallas of Kusinārā carried the Buddha’s corpse to the north of the town while venerating it with heavenly and human dance and song and music and garlands and fragrances. Then they entered the town by the northern gate, carried it through the center of the town, left by the eastern gate, and deposited the corpse there at the Mallian shrine named Coronation. \u003c/p\u003e\r\n\u003cp\u003eThen the Mallas said to Ānanda, \r\n“Honorable Ānanda, how do we proceed when it comes to the Realized One’s corpse?” \u003c/p\u003e\r\n\u003cp\u003e“Proceed in the same way as they do for the corpse of a wheel-turning monarch.” \u003c/p\u003e\r\n\u003cp\u003e“But how do they proceed with a wheel-turning monarch’s corpse?” \u003c/p\u003e\r\n\u003cp\u003e“They wrap a wheel-turning monarch’s corpse with unworn cloth, then with uncarded cotton, then again with unworn cloth. \r\nIn this way they wrap the corpse with five hundred double-layers. Then they place it in an iron casket filled with oil and close it up with another casket. Then, having built a funeral pyre out of all kinds of aromatics, they cremate the corpse. \r\nThey build a monument for the wheel-turning monarch at the crossroads. \r\nThat’s how they proceed with a wheel-turning monarch’s corpse. \r\nProceed in the same way with the Realized One’s corpse. \r\nA monument for the Realized One is to be built at the crossroads. \r\nWhen someone there lifts up garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for their lasting welfare and happiness.” \u003c/p\u003e\r\n\u003cp\u003eThen the Mallas ordered their men, \r\n“So then, my men, collect uncarded cotton.” \u003c/p\u003e\r\n\u003cp\u003eSo the Mallas wrapped the Buddha’s corpse, \r\nand placed it in an iron casket filled with oil. Then, having built a funeral pyre out of all kinds of aromatics, they lifted the corpse on to the pyre. \u003c/p\u003e\r\n\u003ch2\u003e38. Mahākassapa’s Arrival \u003c/h2\u003e\r\n\u003cp\u003eNow at that time Venerable Mahākassapa was traveling along the road from Pāvā to Kusinārā together with a large Saṅgha of five hundred mendicants. \r\nThen he left the road and sat at the root of a tree. \u003c/p\u003e\r\n\u003cp\u003eNow at that time a certain Ājīvaka ascetic had picked up a Flame Tree flower in Kusinārā and was traveling along the road to Pāvā. \r\nMahākassapa saw him coming off in the distance and said to him, \r\n“Reverend, might you know about our Teacher?” \u003c/p\u003e\r\n\u003cp\u003e“Yes, reverend. Seven days ago the ascetic Gotama was fully quenched. \r\nFrom there I picked up this Flame Tree flower.” \r\nSome of the mendicants there who were not free of desire, with arms raised, falling down like their feet were chopped off, rolling back and forth, lamented, \r\n“Too soon the Blessed One has become fully quenched! Too soon the Holy One has become fully quenched! Too soon the Eye of the World has vanished!” \r\nBut the mendicants who were free of desire endured, mindful and aware, thinking, \r\n“Conditions are impermanent. How could it possibly be otherwise?” \u003c/p\u003e\r\n\u003cp\u003eNow at that time a monk named Subhadda, who had gone forth when old, was sitting in that assembly. \r\nHe said to those mendicants, \r\n“Enough, reverends, do not grieve or lament. We’re well rid of that Great Ascetic. And we are harried: \r\n‘This is allowable for you; this is not allowable for you.’ \r\nWell, now we shall do what we want and not do what we don’t want.” \u003c/p\u003e\r\n\u003cp\u003eThen Venerable Mahākassapa addressed the mendicants, \r\n“Enough, reverends, do not grieve or lament. \r\nDid the Buddha not prepare us for this when he explained that \r\nwe must be parted and separated from all we hold dear and beloved? \r\nHow could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out, even the Realized One’s body?” \u003c/p\u003e\r\n\u003cp\u003eNow at that time four of the leading Mallas, having bathed their heads and dressed in unworn clothes, said, \r\n“We shall light the Buddha’s funeral pyre.” But they were unable to do so. \u003c/p\u003e\r\n\u003cp\u003eThe Mallas said to Anuruddha, \r\n“What is the cause, Venerable Anuruddha, what is the reason why these four Mallian chiefs are unable to light the Buddha’s funeral pyre?” \r\n\u003c/p\u003e\r\n\u003cp\u003e“Vāseṭṭhas, the deities have a different plan.” \u003c/p\u003e\r\n\u003cp\u003e“But sir, what is the deities’ plan?” \u003c/p\u003e\r\n\u003cp\u003e“The deities’ plan is this: \r\nVenerable Mahākassapa is traveling along the road from Pāvā to Kusinārā together with a large Saṅgha of five hundred mendicants. \r\nThe Buddha’s funeral pyre shall not burn until he bows with his head at the Buddha’s feet.” \u003c/p\u003e\r\n\u003cp\u003e“Sir, let it be as the deities plan.” \u003c/p\u003e\r\n\u003cp\u003eThen Venerable Mahākassapa arrived at the Mallian shrine named Coronation at Kusinārā and approached the Buddha’s funeral pyre. Arranging his robe over one shoulder and raising his cupped palms, he respectfully circled the Buddha three times, keeping him on his right, and bowed with his head at the Buddha’s feet. \r\nAnd the five hundred mendicants did likewise. \r\nAnd when Mahākassapa and the five hundred mendicants bowed the Buddha’s funeral pyre burst into flames all by itself. \u003c/p\u003e\r\n\u003cp\u003eAnd when the Buddha’s corpse was cremated no ash or soot was found from outer or inner skin, flesh, sinews, or synovial fluid. \r\nOnly the relics remained. \r\nIt’s like when ghee or oil blaze and burn, and neither ashes nor soot are found. \r\nIn the same way, when the Buddha’s corpse was cremated no ash or soot was found from outer or inner skin, flesh, sinews, or synovial fluid. \r\nOnly the relics remained. \r\nAnd of those five hundred pairs of garments only two were not burnt: the innermost and the outermost. \r\nBut when the Buddha’s corpse was consumed the funeral pyre was extinguished by a stream of water that appeared in the sky, \r\nby water dripping from the sal trees, \r\nand by the Mallas’ fragrant water. \u003c/p\u003e\r\n\u003cp\u003eThen the Mallas made a cage of spears for the Buddha’s relics in the town hall and surrounded it with a buttress of bows. For seven days they honored, respected, revered, and venerated them with dance and song and music and garlands and fragrances. \u003c/p\u003e\r\n\u003ch2\u003e39. Distributing the Relics \u003c/h2\u003e\r\n\u003cp\u003eKing Ajātasattu of Magadha, son of the princess of Videha, heard \r\nthat the Buddha had become fully quenched at Kusinārā. \r\nHe sent an envoy to the Mallas of Kusinārā: \r\n“The Buddha was an aristocrat and so am I. I too deserve a share of the Buddha’s relics. I will build a monument for them and conduct a memorial service.” \u003c/p\u003e\r\n\u003cp\u003eThe Licchavis of Vesālī also heard \r\nthat the Buddha had become fully quenched at Kusinārā. \r\nThey sent an envoy to the Mallas of Kusinārā: \r\n“The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.” \u003c/p\u003e\r\n\u003cp\u003eThe Sakyans of Kapilavatthu also heard \r\nthat the Buddha had become fully quenched at Kusinārā. \r\nThey sent an envoy to the Mallas of Kusinārā: \r\n“The Buddha was our foremost relative. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.” \u003c/p\u003e\r\n\u003cp\u003eThe Bulis of Allakappa also heard \r\nthat the Buddha had become fully quenched at Kusinārā. \r\nThey sent an envoy to the Mallas of Kusinārā: \r\n“The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.” \u003c/p\u003e\r\n\u003cp\u003eThe Koliyans of Rāmagāma also heard \r\nthat the Buddha had become fully quenched at Kusinārā. \r\nThey sent an envoy to the Mallas of Kusinārā: \r\n“The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.” \u003c/p\u003e\r\n\u003cp\u003eThe brahmin of Veṭhadīpa also heard \r\nthat the Buddha had become fully quenched at Kusinārā. \r\nHe sent an envoy to the Mallas of Kusinārā: \r\n“The Buddha was an aristocrat and I am a brahmin. I too deserve a share of the Buddha’s relics. I will build a monument for them and conduct a memorial service.” \u003c/p\u003e\r\n\u003cp\u003eThe Mallas of Pāvā also heard \r\nthat the Buddha had become fully quenched at Kusinārā. \r\nThey sent an envoy to the Mallas of Kusinārā: \r\n“The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.” \u003c/p\u003e\r\n\u003cp\u003eWhen they had spoken, the Mallas of Kusinārā said to those various groups: \r\n“The Buddha was fully quenched in our village district. We will not give away a share of his relics.” \u003c/p\u003e\r\n\u003cp\u003eThen Doṇa the brahmin said to those various groups: \u003c/p\u003e\r\n\u003cblockquote\u003e\u003cp\u003e\u003cspan\u003e“Hear, sirs, a single word from me. \u003c/span\u003e\r\n\u003cspan\u003eOur Buddha’s teaching was acceptance. \u003c/span\u003e\r\n\u003cspan\u003eIt would not be good to fight over \u003c/span\u003e\r\n\u003cspan\u003ea share of the supreme individual’s relics. \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003eLet us make eight portions, good fellows, \u003c/span\u003e\r\n\u003cspan\u003erejoicing in unity and harmony. \u003c/span\u003e\r\n\u003cspan\u003eLet there be monuments far and wide, \u003c/span\u003e\r\n\u003cspan\u003eso many folk may gain faith in the Clear-eyed One!” \u003c/span\u003e\u003c/p\u003e\u003c/blockquote\u003e\r\n\u003cp\u003e“Well then, brahmin, you yourself should fairly divide the Buddha’s relics in eight portions.” \u003c/p\u003e\r\n\u003cp\u003e“Yes, worthy sirs,” replied Doṇa to those various groups. He divided the relics as asked and said to them, \r\n“Sirs, please give me the urn, and I shall build a monument for it and conduct a memorial service.” \r\nSo they gave Doṇa the urn. \u003c/p\u003e\r\n\u003cp\u003eThe Moriyas of Pippalivana heard \r\nthat the Buddha had become fully quenched at Kusinārā. \r\nThey sent an envoy to the Mallas of Kusinārā: \r\n“The Buddha was an aristocrat, and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.” \u003c/p\u003e\r\n\u003cp\u003e“There is no portion of the Buddha’s relics left, they have already been portioned out. \r\nHere, take the embers.” \r\nSo they took the embers. \u003c/p\u003e\r\n\u003ch2\u003e40. Venerating the Relics \u003c/h2\u003e\r\n\u003cp\u003eThen King Ajātasattu of Magadha, \r\nthe Licchavis of Vesālī, \r\nthe Sakyans of Kapilavatthu, \r\nthe Bulis of Allakappa, \r\nthe Koliyans of Rāmagāma, \r\nthe brahmin of Veṭhadīpa, \r\nthe Mallas of Pāvā, \r\nthe Mallas of Kusinārā, \r\nthe brahmin Doṇa, \r\nand the Moriyas of Pippalivana built monuments for them and conducted memorial services. \r\nThus there were eight monuments for the relics, a ninth for the urn, and a tenth for the embers. \r\nThat is how it was in the old days. \u003c/p\u003e\r\n\u003cblockquote\u003e\u003cp\u003e\u003cspan\u003eThere were eight shares \u0026lt;j\u0026gt;of the Clear-eyed One’s relics. \u003c/span\u003e\r\n\u003cspan\u003eSeven were worshipped in the Black Plum Tree Land. \u003c/span\u003e\r\n\u003cspan\u003eBut one share of the most excellent of men \u003c/span\u003e\r\n\u003cspan\u003ewas worshipped in Rāmagāma by a dragon king. \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003eOne tooth is venerated by the gods of the Third Heaven, \u003c/span\u003e\r\n\u003cspan\u003eand one is worshipped in the city of Gandhāra; \u003c/span\u003e\r\n\u003cspan\u003eanother one in the realm of the Kaliṅga King, \u003c/span\u003e\r\n\u003cspan\u003eand one is worshipped by a dragon king. \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003eThrough their glory this rich earth \u003c/span\u003e\r\n\u003cspan\u003eis adorned with the best of offerings. \u003c/span\u003e\r\n\u003cspan\u003eThus the Clear-eyed One’s corpse \u003c/span\u003e\r\n\u003cspan\u003eis well honored by the honorable. \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003eIt’s venerated by lords of gods, dragons, and spirits; \u003c/span\u003e\r\n\u003cspan\u003eand likewise venerated by the finest lords of men. \u003c/span\u003e\r\n\u003cspan\u003eHonor it with cupped palms when you get the chance, \u003c/span\u003e\r\n\u003cspan\u003efor a Buddha is rare even in a hundred eons. \u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003cspan\u003eAltogether forty even teeth, \u003c/span\u003e\r\n\u003cspan\u003eand the body hair and head hair, \u003c/span\u003e\r\n\u003cspan\u003ewere carried off individually by gods \u003c/span\u003e\r\n\u003cspan\u003eacross the universe. \u003c/span\u003e\u003c/p\u003e\u003c/blockquote\u003e\r\n\u003cp\u003e\u003c/p\u003e\n \u003c/article\u003e"}],"SectionSequence":["Back Link","Work Title","Deck","Author","Period","Era","Composition","Date Note","Region","Terra Avita","Terra Avita Region","Modern Country","Original Title","Language","Primary Discipline","Secondary Discipline","Tradition","Full Versions","Core Thesis","Classification","Arguments","Influence","Significance","Evidence Note","Full Text"],"Counts":{"ContextCards":3,"GeoCards":4,"DisciplineCards":2,"Links":11,"Sections":25,"Styles":3,"Scripts":1}}