CHAPTER 14
THE BUDDHA'S PARINIBBĀNA
(DEATH)
"The sun shines by day. The moon is radiant by
night. Armoured shines the warrior King.
Meditating the brāhmana shines.
But all day and night the Buddha shines in glory."
-- DHAMMAPADA
The
Buddha was an extraordinary being. Nevertheless He was mortal, subject to
disease and decay as are all beings. He was conscious that He would pass
away in His eightieth year. Modest as He was He decided to breathe His
last not in renowned cities like Sāvatthi or Rājagaha, where His
activities were centred, but in a distant and insignificant hamlet like
Kusinārā.
In His own words the Buddha was in His
eightieth year like "a worn-out cart." Though old in age, yet, being
strong in will. He preferred to traverse the long and tardy way on foot
accompanied by His favourite disciple, Venerable Ānanda. It may be
mentioned that Venerable Sāriputta and Moggallāna, His two
chief disciples, predeceased Him. So did Venerable Rāhula and
Yasodhārā.
Rājagaha, the capital of Magadha, was the
starting point of His last journey.
Before his impending departure from Rājagaha
King Ajātasattu, the parricide, contemplating an unwarranted attack
on the prosperous Vajjian Republic, sent his Prime Minister to the Buddha
to know the Buddha's view about his wicked project.
Conditions of welfare
The Buddha declared that (i) as long as the
Vajjians meet frequently and hold many meetings; (2) as long as they meet
together in unity, rise in unity and perform their duties in unity; (3) as
long as they enact nothing not enacted, abrogate nothing that has already
been enacted, act in accordance with the already established ancient
Vajjian principles; (4) as long as they support, respect, venerate and
honour the Vajjian elders, and pay regard to their worthy speech; (5) as
long as no women or girls of their families are detained by force or
abduction; (6) as long as they support, respect, venerate, honour those
objects of worship -- internal and external -- and do not neglect those
righteous ceremonies held before; (7) as long as the rightful protection,
defence and support for the Arahants shall be provided by the Vajjians so
that Arahants who have not come may enter the realm and those who have
entered the realm may live in peace -- so long may the Vajjians be
expected not to decline, but to prosper.
Hearing these seven conditions of welfare which
the Buddha Himself taught the Vajjians, the Prime Minister, Vassakāra,
took leave of the Buddha, fully convinced that the Vajjians could not
be overcome by the King of Magadha in battle, without diplomacy or
breaking up their alliance.
The Buddha thereupon availed Himself of this
opportunity to teach seven similar conditions of welfare mainly for the
benefit of His disciples. He summoned all the Bhikkhus in Rājagaha and
said:
(1) "As long, O disciples, as the Bhikkhus
assemble frequently and hold frequent meetings; (2) as long as the
Bhikkhus meet together in unity, rise in unity, and perform the duties of
the Sangha in unity; (3) as long as the Bhikkhus shall promulgate nothing
that has not been promulgated, abrogate not what has been promulgated, and
act in accordance with the already prescribed rules; (4) as long as the
Bhikkhus support, respect, venerate and honour those long-ordained Theras
of experience, the fathers and leaders of the Order, and respect their
worthy speech; (5) as long as the Bhikkhus fall not under the influence of
uprisen attachment that leads to repeated births; (6) as long as the
Bhikkhus shall delight in forest retreats; (7) as long as the Bhikkhus
develop mindfulness within themselves so that disciplined co-celibates who
have not come yet may do so and those who are already present may live in
peace -- so long may the Bhikkhus be expected not to decline, but to
prosper.
As long as these seven conditions of welfare
shall continue to exist amongst the Bhikkhus, as long as the Bhikkhus are
well-instructed in these conditions -- so long may they be expected not to
decline, but to prosper.
With boundless compassion the Buddha
enlightened the Bhikkhus on seven other conditions of welfare as follows:
"As long as the Bhikkhus shall not be fond of,
or delight in, or engage in, business; as long as the Bhikkhus shall not
be fond of, or delight in, or engage in, gossiping; as long as the
Bhikkhus shall not be fond of, or delight in sleeping; as long as the
Bhikkhus shall not be fond of, or delight in, or indulge in, society; as
long as the Bhikkhus shall neither have, nor fall under, the influence of
base desires; as long as the Bhikkhus shall not have evil friends or
associates and shall not be prone to evil -- so long the Bhikkhus shall
not stop at mere lesser, special acquisition without attaining Arahantship."
Furthermore, the Buddha added that as long as
the Bhikkhus shall be devout, modest, conscientious, full of learning,
persistently energetic, constantly mindful and full of wisdom -- so long
may the Bhikkhus be expected not to decline, but to prosper.
Sāriputta's Praise
Enlightening the Bhikkhus with several other
discourses, the Buddha, accompanied by Venerable Ānanda, left
Rājagaha and went to Ambalatthika and thence to Nālandā, where He stayed
at the Pāvārika mango grove. On this occasion the Venerable Sāriputta
approached the Buddha and extolled the wisdom of the Buddha, saying:
"Lord, so pleased am I with the Exalted One that methinks there never was,
nor will there be, nor is there now, any other ascetic or brahman who is
greater and wiser than the Buddha as regards self enlightenment."
The Buddha, who did not approve of such an
encomium from a disciple of His, reminded Venerable Sāriputta that
he had burst into such a song of ecstasy without fully appreciating the
merits of the Buddhas of the past and of the future.
Venerable Sāriputta acknowledged that he
had no intimate knowledge of all the supremely Enlightened Ones, but
maintained that he was acquainted with the Dhamma lineage, the process
through which all attain supreme Buddhahood, that is by overcoming the
five Hindrances namely, (i) sense-desires, (ii) ill-will, (iii) sloth and
torpor, (iv) restlessness and brooding, (v) indecision; by weakening the
strong passions of the heart through wisdom; by thoroughly establishing
the mind in the four kinds of Mindfulness; and by rightly developing the
seven factors of Enlightenment.
Pātaliputta
From Nālandā the Buddha proceeded to Pātaligāma
where Sunīdha and Vassakāra, the chief ministers of Magadha,
were building a fortress to repel the powerful Vajjians.
Here the Buddha resided in an empty house and,
perceiving with His supernormal vision thousands of deities haunting the
different sites, predicted that Pātaliputta would
become the chief city inasmuch as it is a
residence for Ariyas, a trading centre and a place for the interchange of
all kinds of wares, but would be subject to three dangers arising from
fire, water and dissension.
Hearing of the Buddha's arrival at Pātaligāma,
the ministers invited the Buddha and His disciples for a meal at their
house. After the meal was over the Buddha exhorted them in these verses:
"Wheresoe'er the prudent
man shall take up his abode.
Let him support the brethren there, good men of self- control,
And give the merit of his gifts to the deities who haunt the spot.
Revered, they will revere him: honoured, they honour him again,
Are gracious to him as a mother to her own, her only son.
And the man who has the grace of the gods,
good fortune he beholds.
[1]"
In honour of His visit to the city they named
the gate by which He left "Gotama-Gate", and they desired to name the
ferry by which He would cross "Gotama-Ferry", but the Buddha crossed the
overflowing Ganges by His psychic powers while the people were busy making
preparations to cross.
Future states
From the banks of the Ganges He went to
Kotigama and thence to the village of Nadika and stayed at the Brick Hall.
Thereupon the Venerable Ānanda approached the Buddha and
respectfully questioned Him about the future states of several persons who
died in that village. The Buddha patiently revealed the destinies of the
persons concerned and taught how to acquire the Mirror of Truth so that an
Arya disciple endowed therewith may predict of himself thus: "Destroyed
for me is birth in a woeful state, animal realm, Peta realm, sorrowful,
evil, and low states. A Stream-Winner am I, not subject to fall, assured
of final Enlightenment."
The Mirror of the Dhamma (Dhammādāsa)
'What, O Ānanda, is the Mirror of the
Dhamma?
"Herein a noble disciple reposes perfect
confidence in the Buddha reflecting on His virtues thus:
"Thus, indeed, is the Exalted One, a Worthy
One, a fully Enlightened One, Endowed with wisdom and conduct, an
Accomplished One, Knower of the worlds, an Incomparable Charioteer for the
training of individuals, the Teacher of gods and men, Omniscient, and
Holy.
[2]"
He reposes perfect confidence in the Dhamma
reflecting on the characteristics of the Dhamma thus:
"Well expounded is the Dhamma by the Exalted
One, to be self-realized, immediately effective, inviting investiga-tion,
leading onwards (to Nibbāna), to be understood by the wise, each one for
himself.
[3]"
He reposes perfect confidence in the Sangha
reflecting on the virtues of the Sangha thus:
"Of good conduct is the Order of the disciples
of the Exalted One; of upright conduct is the Order of the disciples of
the Exalted One; of wise conduct is the Order of the disciples of the
Exalted One. These four pairs of persons constitute eight individuals.
This Order of the disciples of the Exalted One is worthy of gifts, of
hospitality, of offerings, of reverence, is an incomparable field of merit
to the world.
[4]"
He becomes endowed with virtuous conduct
pleasing to the Aryas, unbroken, intact, unspotted, unblemished, free,
praised by the wise, untarnished by desires, conducive to concentration.
From Nadika the Buddha went to the flourishing
city of Vesāli and stayed at the grove of Ambapāli, the beautiful
courtesan.
Anticipating her visit, the Buddha in order to
safeguard His disciples, advised them to be mindful and reflective and
taught them the way of mindfulness.
Ambapāli
Ambapāli,
hearing of the Buddha's arrival at her mango
grove, approached the Buddha and respectfully invited Him and His
disciples for a meal on the following day. The Buddha accepted her
invitation in preference to the invitation of the Licchavi nobles which He
received later. Although the Licchavi Nobles offered a large sum of money
to obtain from her the opportunity of providing this meal to the Buddha,
she politely declined this offer. As invited, the Buddha had His meal at
Ambapāli's residence. After the meal Ambapāli, the
courtesan, who was a potential Arahant, very generously offered her
spacious mango grove to the Buddha and His disciples.
[5]
As it was the rainy season the Buddha advised
His disciples to spend their Retreat in or around Vesāli, and He Himself
decided to spend the Retreat, which was His last and forty-fifth one, at
Beluva, a village near Vesāli.
The Buddha's Illness
In this year He had to suffer from a severe
sickness, and "sharp pains came upon Him even unto death". With His iron
will, mindful and reflective, the Buddha bore them without any complaint.
The Buddha was now conscious that He would soon
pass away. But He thought that it would not be proper to pass away without
addressing His attendant disciples and giving instructions to the Order.
So He decided to subdue His sickness by His will and live by constantly
experiencing the bliss of Arahantship.
[6]
Immediately after recovery, the Venerable
Ānanda approached the Buddha, and expressing his pleasure on His
recovery, remarked that he took some little comfort from the thought that
the Buddha would not pass away without any instruction about the Order.
The Buddha made a memorable and significant
reply which clearly reveals the unique attitude of the Buddha, Dhamma and
the Sangha.
The Buddha's Exhortation
"What, O Ānanda, does the Order of
disciples expect of me? I have taught the Dhamma making no distinction
between esoteric and exoteric doctrine.
[7] In respect of
the truths the Tathāgata has no closed fist of a teacher. It may occur to
anyone: "It is I who will lead the Order of Bhikkhus," or "The Order of
Bhikkhus is dependent upon me," or "It is he who should instruct any
matter concerning the Order."
"The Tathāgata, Ānanda, thinks not that
it is he who should lead the Order of Bhikkhus, or that the Order is
dependent upon him. Why then should He leave instructions in any matter
concerning the Order?"
"I, too, Ānanda, am now decrepit, aged,
old, advanced in years, and have reached my end. I am in my eightieth
year. Just as a worn-out cart is made to move with the aid of thongs, even
so methinks the body of the Tathāgata is moved with the aid of thongs.
[8] Whenever,
Ānanda, the Tathāgata lives plunged in signless mental
one-pointedness, by the cessation of certain feelings and unmindful of all
objects, then only is the body of the Tathāgata at ease.
[9] "
"Therefore, Ānanda, be ye islands
[10] unto
yourselves. Be ye a refuge to yourselves. Seek no external refuge. Live
with the Dhamma as your island, the Dhamma as your refuge. Betake to no
external refuge.[11]
"How, Ānanda, does a Bhikkhu live as an
island unto himself, as a refuge unto himself, seeking no external refuge,
with the Dhamma as an island, with the Dhamma as a refuge, seeking no
external refuge?"
"Herein, Ānanda, a Bhikkhu lives
strenuous, reflective, watchful, abandoning covetousness in this world,
constantly developing mindfulness with respect to body, feelings,
consciousness, and Dhamma.
[12] "
"Whosoever shall live either now or after my
death as an island unto oneself, as a refuge unto oneself, seeking no
external refuge, with the Dhamma as an island, with the Dhamma as a
refuge, seeking no external refuge, those Bhikkhus shall be foremost
amongst those who are intent on discipline."
Here the Buddha lays special emphasis on the
importance of individual striving for purification and deliverance from
the ills of life. There is no efficacy in praying to others or in
depending on others. One might question why Buddhists should seek refuge
in the Buddha, Dhamma, and the Sangha when the Buddha had explicitly
advised His followers not to seek refuge in others. In seeking refuge in
the Triple Gem (Buddha, Dhamma and Sangha) Buddhists only regard the
Buddha as an instructor who merely shows the Path of Deliverance, the
Dhamma as the only way or means, the Sangha as the living examples of the
way of life to be lived. By merely seeking refuge in them Buddhists do not
consider that they would gain their deliverance.
Though old and feeble the Buddha not only
availed Himself of every opportunity to instruct the Bhikkhus in various
ways but also regularly went on His rounds for alms with bowl in hand when
there were no private invitations. One day as usual He went in quest of
alms in Vesāli and after His meal went with Venerable Ānanda to the
Capala Cetiya, and, speaking of the delightfulness of Vesāli and other
shrines in the city, addressed the Venerable Ānanda thus:
"Whosoever has cultivated, developed, mastered,
made a basis of, experienced, practised, thoroughly acquired the four
Means of Accomplishment (Iddhipāda)
[13] could, if
he so desires, live for an aeon (kappa)
[14] or even a
little more (kappāvasesam). The Tathāgata, O Ānanda, has
cultivated, developed, mastered, made a basis of, experienced, practised,
thoroughly acquired the four Means of Accomplishment. If He so desires,
the Tathāgata could remain for an aeon or even a little more."
The text adds that "even though a suggestion so
evident and so clear was thus given by the Exalted One, the Venerable
Ānanda was incapable of comprehending it so as to invite the Buddha to
remain for an aeon for the good, benefit, and the happiness of the many,
out of compassion for the world, for the good, benefit, and happiness of
gods and men".
The Sutta attributes the reason to the fact
that the mind of Venerable Ānanda was, at the moment, dominated by
Māra the Evil One.
The Buddha Announces His Death
The Buddha appeared on earth to teach the
seekers of Truth things as they truly are and a unique path for the
deliverance of all ills of life. During His long and successful ministry
He fulfilled His noble mission to the satisfaction of both Himself and His
followers. In His eightieth year He felt that His work was over. He had
given all necessary instructions to His earnest followers -- both the
householders and the homeless ones -- and they were not only firmly
established in His Teachings but were also capable of expounding them to
others. He therefore decided not to control the remainder of His life-span
by His will-power and by experiencing the bliss of Arahantship. While
residing at the Capala Cetiya the Buddha announced to Venerable Ānanda
that He would pass away in three months' time.
Venerable Ānanda instantly recalled the
saying of the Buddha and begged of Him to live for a kappa for the
good and happiness of all.
"Enough Ānanda, beseech not the
Tathāgata. The time for making such a request is now past," was the
Buddha's reply.
He then spoke on the fleeting nature of life
and went with Venerable Ānanda to the Pinnacled Hall at Mahāvana
and requested him to assemble all the Bhikkhus in the neighbourhood of
Vesāli.
To the assembled Bhikkhus the Buddha spoke as
follows:
"Whatever truths have been expounded to you by
me, study them well, practise, cultivate and develop them so that this
Holy life may last long and be perpetuated out of compassion for the
world, for the good and happiness of the many, for the good and happiness
of gods and men".
"What are those truths? They are:
The Four Foundations of Mindfulness,
The Four
Kinds of Right Endeavour,
The Four Means of Accomplishment,
The Five Faculties,
The Five Powers,
The Seven Factors of Enlightenment, and
The Noble Eightfold Path.
[15]"
He then gave the following final exhortation
and publicly announced the time of His death to the Sangha.
The Buddha's Last Words
"Behold, O Bhikkhus, now I speak to you.
Transient are all conditioned things. Strive on with diligence.
[16] The passing
away of the Tathāgata will take place before long. At the end of three
months from now the Tathāgata will pass away."
"Ripe is my age. Short is my life. Leaving you
I shall depart. I have made myself my refuge. O Bhikkhus, be diligent,
mindful and virtuous. With well-directed thoughts guard your mind. He who
lives heedfully in this Dispensation will escape life's wandering and put
an end to suffering.
[17]"
Casting His last glance at Vesāli, the Buddha
went with Venerable Ānanda to Bhandagama and addressing the
Bhikkhus said:
Morality, concentration, wisdom and Deliverance
supreme.
These things were realized by the renowned Gotama.
Comprehending them, the Buddha taught the doctrine to the
disciples.
The Teacher with sight has put an end to sorrow and has
extinguished all passions.
The Four Great References
Passing thence from village to village, the
Buddha arrived at Bhoganagara and there taught the Four Great Citations or
References (Mahāpadesa) by means of which the Word of the Buddha
could be tested and clarified in the following discourse:
(1) A Bhikkhu may say thus:-- From the mouth of
the Buddha Himself have I heard, have I received thus: 'This is the
Doctrine, this is the Discipline, this is the teaching of the Master?' His
words should neither be accepted nor rejected. Without either accepting or
rejecting such words, study thoroughly every word and syllable and then
put them beside the Discourses (Sutta) and compare them with the
Disciplinary Rules (Vinaya). If, when so compared, they do not
harmonise with the Discourses and do not agree with the Disciplinary
Rules, then you may come to the conclusion. "Certainly this is not the
word of the Exalted One, this has been wrongly grasped by the Bhikkhu."
Therefore you should reject it.
If, when compared and contrasted, they
harmonise with the Discourses and agree with the Disciplinary Rules, you
may come to the conclusion: "Certainly this is the word of the Exalted
One, this has correctly been grasped by the Bhikkhu".
Let this be regarded as the First Great
Reference.
(2) Again a Bhikkhu may say thus:– 'In such a
monastery lives the Sangha together with leading Theras. From the mouth of
that Sangha have I heard, have I received thus: 'This is the Doctrine,
this is the Discipline, this is the Master's Teaching.' His words should
neither be accepted nor rejected. Without either accepting or rejecting
such words, study thoroughly every word and syllable and then put them
beside the Discourses (Sutta) and compare them with the
Disciplinary Rules (Vinaya). If, when so compared, they do not
harmonise with the Discourses and do not agree with the Disciplinary
Rules, then you may come to the conclusion: 'Certainly this is not the
word of the Exalted One, this has been wrongly grasped by the Bhikkhu."
Therefore you should reject it.
If, when compared and contrasted, they
harmonise with the Discourses and agree with the Disciplinary Rules, you
may come to the conclusion: "Certainly this is the word of the Exalted
One, this has correctly been grasped by the Bhikkhu."
Let this be regarded as the second Great
Reference.
(3) Again a Bhikkhu may say thus:-- 'In such a
monastery dwell many Theras and Bhikkhus of great learning, versed in the
teachings, proficient in the Doctrine, Vinaya, Discipline, and Matrices
(Mātikā). From the mouth of those Theras have I heard, have I received
thus: 'This is the Dhamma, this is the Vinaya, this is the Teaching of the
Master. His words should neither be accepted nor rejected. Without either
accepting or rejecting such words, study thoroughly every word and
syllable and then put them beside the Discourses (Sutta) and
compare them with the Disciplinary Rules (Vinaya). If, when so
compared, they do not harmonise with the Discourses and do not agree with
the Disciplinary Rules, then you may come to the conclusion: "Certainly
this is not the word of the Exalted One, this has been wrongly grasped by
the Bhikkhu."
Therefore you should reject it.
If, when compared and contrasted, they
harmonise with the Suttas and agree with the Vinaya, then you may come to
the conclusion: "Certainly this is the word of the Exalted One, this has
been correctly grasped by the Bhikkhu."
Let this be regarded as the Third Great
Reference.
(4) Again a Bhikkhu may say thus:– 'In such a
monastery lives an elderly Bhikkhu of great learning, versed in the
teachings, proficient in the Dhamma, Vinaya, and Matrices. From the mouth
of that Thera have I heard, have I received thus: 'This is the Dhamma,
this is the Vinaya, this is the Master's Teaching.' His words should
neither be accepted nor rejected. Without either accepting or rejecting
such words, study thoroughly every word and syllable and then put them
beside the Discourses (Sutta) and compare them with the
Disciplinary Rules (Vinaya). If, when so compared, they do
not harmonise with the Discourses and do not agree with the Disciplinary
Rules, then you may come to the conclusion: "Certainly this is not the
word of the Exalted One, this has been wrongly grasped by the Bhikkhu."
Therefore you should reject it.
If, when compared and contrasted, they
harmonise with the Suttas and agree with the Vinaya, then you may come to
the conclusion: "Certainly this is the Dhamma, this is the Vinaya, this is
the Master's Teachings."
Let this be regarded as the Fourth Great
Reference.
These, Bhikkhus, are the Four Great References.
The Buddha's Last Meal
Enlightening the disciples with such edifying
discourses, the Buddha proceeded to Pava where the Buddha and His
disciples were entertained by Cunda the smith. With great fervour
Cunda prepared a special delicious dish called 'Sūkaramaddava'.
[18] As advised
by the Buddha, Cunda served only the Buddha with the
Sūkaramaddava and buried the remainder in the ground.
After the meal the Buddha suffered from an
attack of dysentery and sharp pains came upon Him. Calmly He bore them
without any complaint.
Though extremely weak and severely ill, the
Buddha decided to walk to Kusinārā
[19] His last
resting place, a distance of about three gāvutas
[20] from Pava. In
the course of this last journey it is stated that the Buddha had to sit
down in about twenty-five places owing to His weakness and illness.
On the way He sat at the foot of a tree and
asked Venerable Ānanda to fetch some water as He was feeling
thirsty. With difficulty Venerable Ānanda secured some pure water
from a streamlet which, a few moments earlier, was flowing fouled and
turbid, stirred up by the wheels of five hundred carts.
At that time a man named Pukkusa,
approached the Buddha, and expressed his admiration at the serenity of the
Buddha, and, hearing a sermon about His imperturbability, offered Him a
pair of robes of gold.
As directed by the Buddha, he robed the Buddha
with one and Venerable Ānanda with the other.
When Venerable Ānanda placed the pair of
robes on the Buddha, to his astonishment, he found the skin of the Buddha
exceeding bright, and said – "How wonderful a thing is it, Lord and how
marvellous, that the colour of the skin of the Exalted One should be so
clear, so exceeding bright. For when I placed even this pair of robes of
burnished gold and ready for wear on the body of the Exalted One, it
seemed as if it had lost its splendour."
Thereupon the Buddha explained that on two
occasions the colour of the skin of the Tathāgata becomes clear and
exceeding bright -- namely on the night on which the Tathāgata attains
Buddhahood and on the night the Tathāgata passes away.
He then pronounced that at the third watch of
the night on that day He would pass away in the Sāla Grove of the Mallas
between the twin Sāla trees, in the vicinity of Kusinārā.
Cunda's Meritorious Meal
He took His last bath in the river Kukuttha and
resting a while spoke thus -- "Now it may happen, Ānanda, that some
one should stir up remorse in Cunda the smith, saying: "This is
evil to thee, Cunda, and loss to thee in that when the Tathāgata
had eaten His last meal from thy provisions, then He died." Any such
remorse in Cunda the smith should be checked by saying: "This is
good to thee, Cunda, and gain to thee, in that when the Tathāgata
had eaten His last meal from thy provision, then He died." From the very
mouth of the Exalted One, Cunda, have I heard, from His very
mouth have I received this saying: "These two offerings of food are of
equal fruit, and of equal profit, and of much greater fruit and of much
greater profit than any other, and which are the two?
The offering of food which when a Tathāgata has
eaten He attains to supreme and perfect insight, and the offering of food
which when a Tathāgata has eaten He passes away by that utter cessation in
which nothing whatever remains behind -- these two offerings of food are
of equal fruit and of equal profit, and of much greater fruit, and of much
greater profit than any other.
There has been laid up by Cunda the
smith a Kamma redounding to length of life, redounding to good birth,
redounding to good fortune, redounding to good fame, redounding to the
inheritance of heaven and of sovereign power."
In this way, Ānanda, should be checked
any remorse in Cunda the smith."
Uttering these words of consolation out of
compassion to the generous donor of His last meal, He went to the Sāla
Grove of the Mallas and asked Venerable Ānanda to prepare a couch
with the head to the north between the twin Sāla trees. The Buddha laid
Himself down on His right side with one leg resting on the other, mindful
and self-possessed.
How the Buddha is Honoured
Seeing the Sāla trees blooming with flowers out
of season, and other outward demonstrations of piety, the Buddha exhorted
His disciples thus:
"It is not thus, Ānanda, that the
Tathāgata is respected, reverenced, venerated, honoured, and revered.
Whatever Bhikkhu or Bhikkhuni, Upāsaka or Upāsika lives in accordance with
the Teaching, conducts himself dutifully, and acts righteously, it is he
who respects, reverences, venerates, honours, and reveres the Tathāgata
with the highest homage. Therefore, Ānanda, should you train
yourselves thus -- "Let us live in accordance with the Teaching, dutifully
conducting ourselves, and acting righteously."
At this moment the Venerable Upavāna,
who was once attendant of the Buddha, was standing in front of the Buddha
fanning Him. The Buddha asked Him to stand aside.
Venerable Ānanda wished to know why he
was asked to stand aside as he was very serviceable to the Buddha.
The Buddha replied that Devas had assembled in
large numbers to see the Tathāgata and they were displeased because he was
standing in their way concealing Him.
The Four Sacred Places
The Buddha then spoke of four places, made
sacred by His association, which faithful followers should visit with
reverence and awe. They are:
1. The birthplace of the Buddha
[21],
2. The place where the Buddha attained
Enlightenment,
[22]
3. The place where the Buddha established the
Incomparable Wheel of Truth
[23] (Dhammacakka),
and
4. The place where the Buddha attained
Parinibbāna.
[24]
"And they", added the Buddha, "who shall die
with a believing heart, in the course of their pilgrimage, will be reborn,
on the dissolution of their body, after death, in a heavenly state."
Conversion of Subhadda
At that time a wandering ascetic, named
Subhadda,
[25]
was living
at Kusinārā. He heard the news that the Ascetic Gotama would attain
Parinibbāna in the last watch of the night. And he thought -- I have heard
grown-up and elderly teachers, and their teachers, the wandering ascetics,
say that seldom and very seldom, indeed, do Exalted, Fully Enlightened
Arahants arise in this world. Tonight in the last watch the Ascetic
Gotama will attain Parinibbāna. A doubt has arisen in me, and I have
confidence in the Ascetic Gotama. Capable, indeed, is the Ascetic
Gotama to teach the doctrine so that I may dispel my doubt.
Thereupon Subhadda, the wandering
ascetic, went to Upavattana Sāla grove of the Mallas where the Venerable
Ānanda was, and approaching him spoke as follows: "I have heard
grown-up and elderly teachers and their teachers, the wandering ascetics,
say that seldom, and very seldom, indeed, do Exalted, Fully Enlightened
Arahants arise in this world. Tonight in the last watch the Ascetic Gotama
will attain Parinibbāna. A doubt has arisen in me, and I have confidence
in the Ascetic Gotama. Capable, indeed, is the Ascetic Gotama
to teach the doctrine so that I may dispel my doubts. Shall I, O
Ānanda, obtain a glimpse of the Ascetic Gotama?"
"Enough, friend Subhadda, do not worry
the Accomplished One. The Exalted One is wearied," said the Venerable
Ānanda.
For the second and third time Subhadda
repeated his request, and for the second and third time Venerable
Ānanda replied in the same manner.
The Buddha heard the conversation between the
Venerable Ānanda and Subhadda, and addressing Ānanda,
said:
"Nay, Ānanda, do not prevent Subhadda.
Let Subhadda, O Ānanda, behold the Accomplished One. Whatsoever
Subhadda will ask of me, all that will be with the desire for
knowledge, and not to annoy me. And whatever I shall say in answer he will
readily understand."
Thereupon the Venerable Ānanda
introduced Subhadda to the Buddha.
Subhadda
exchanged friendly greetings with the Buddha and sitting aside said:
"There are these ascetics and priests, O Gotama, who are leaders of
companies and congregations, who are heads of sects and are well-known,
renowned religious teachers, esteemed as good men by the multitude, as,
for instance, Pūrana Kassapa, Makkhali Gosāla, Ajita Kesakambali,
Pakudha Kaccāyana, Sañjaya Belatthiputta, Nigantha Nātaputta
[26]-- have
they all, as they themselves claim, thoroughly understood the Truth or
not, or have some of them understood. and some not?"
"Let it be, O Subhadda! Trouble not
yourself as to whether all or some have realized it or not. I shall teach
the doctrine to you. Listen and bear it well in mind. I shall speak."
"So be it, Lord!" replied Subhadda.
The Buddha spoke as follows:
"In whatever Dispensation there exists not the
Noble Eightfold Path, neither is the First Samana, nor the Second, nor the
Third, nor the Fourth to be found therein. In whatever Dispensation, O
Subhadda, there exists the Noble Eightfold Path, there also are to be
found the First Samana, the Second Samana, the Third Samana, the Fourth
Samana. In this Dispensation, O Subhadda, there exists the Noble
Eightfold Path.
"Here, indeed, are found the First Samana,[27]
the Second Samana,
[28] the Third
Samana,
[29] and the Fourth
Samana.
[30] The other
foreign schools are empty of Samanas. If, O Subhadda, the disciples
live rightly, the world would not be void of Arahants.
[31]
"My age was twenty-nine when I went forth as a
seeker after what is good. Now one and fifty years are gone since I was
ordained. Outside this fold there is not a single ascetic who acts even
partly in accordance with this realizable doctrine."
Thereupon Subhadda spoke to the Buddha
as follows:
"Excellent, Lord, excellent! It is as if, O
Lord, a man were to set upright that which was overturned, or were to
reveal that which was hidden, or were to point the way to one who has gone
astray, or were to hold a lamp amidst the darkness, so that whoever has
eyes may see, even so has the doctrine been expounded in various ways by
the Exalted One.
"And I, Lord, seek refuge in the Buddha, the
Doctrine, and the Order. May I receive the Lesser and the Higher
Ordination in the presence of the Exalted One!"
"Whoever, Subhadda," said the Buddha,
"being already committed to the other doctrines desires the Lesser
[32] and the Higher
0rdination,
[33] remains on
probation for four months.
[34] At the end of
four months, the disciples approving, he is ordained and raised to the
status of a Bhikkhu. Nevertheless, on understanding, I make individual
exception."
Then said Subhadda:
"If, Lord, those already committed to other
doctrines, who desire the Lesser and the Higher Ordination in this
Dispensation, remain on probation for four months, I too will remain on
probation; and after the lapse of that period, the disciples approving,
let me be received into the Order and raised to the status of a Bhikkhu."
Thereupon the Buddha addressed Ānanda
and said:
"Then, Ānanda, you may ordain
Subhadda."
"So, be it, Lord!" replied Ānanda.
And Subhadda, the wandering ascetic,
spoke to the Venerable Ānanda as follows:
"It is a gain to you, O Venerable Ānanda!
It is indeed a great gain to you, for you have been anointed by the
anointment of discipleship in the presence of the Exalted One by Himself."
Subhadda
received in the presence of the Buddha the Lesser and the Higher
Ordination.
And in no long time after his Higher
Ordination, the Venerable Subhadda, living alone, remote from men,
strenuous, energetic, and resolute, realized, in this life itself, by his
own intuitive knowledge, the consummation of that incomparable Life of
Holiness, and lived abiding in that state for the sake of which sons of
noble families rightly leave the householder's life for the homeless life.
He perceived that rebirth was ended, completed was the Holy Life, that
after this life there was none other.
And the Venerable Subhadda became one of
the Arahants. He was the last personal convert of the Buddha.
The Last Words to Ānanda
The Venerable Ānanda desired to know
what they should do with the body of the Tathāgata.
The Buddha answered. Do not engage yourselves
in honouring the remains of the Tathāgata. Be concerned about your own
welfare (i.e. Arahantship). Devote yourselves to your own welfare. Be
heedful, be strenuous, and be intent on your own good. There are wise
warriors, wise brahmins, wise householders who are firm believers in the
Tathāgata. They will do honour to the remains of the Tathāgata.
At the conclusion of these interesting
religious talks Venerable Ānanda went aside and stood weeping at
the thought: "Alas! I am still a learner with work yet to do. But my
Master will finally pass away -- He who is my sympathiser".
The Buddha, noticing his absence, summoned him
to His presence and exhorted him thus -- "Enough, O Ānanda! Do not
grieve, do not weep. Have I not already told you that we have to separate
and divide and sever ourselves from everything that is dear and pleasant
to us?
"O Ānanda, you have done much merit.
Soon be freed from Defilements."
The Buddha then paid a tribute to Venerable
Ānanda, commenting on his salient virtues.
After admonishing Venerable Ānanda in
various ways, the Buddha ordered him to enter Kusinārā and inform the
Mallas of the impending death of the Tathāgata. Mallas were duly informed,
and came weeping with their wives, young men, and maidens, to pay their
last respects to the Tathāgata.
The Last Scene
Then the Blessed One addressed Ānanda
and said:
"It may be, Ānanda, that you will say
thus: 'Without the Teacher is the Sublime Teaching! There is no Teacher
for us.' Nay, Ānanda, you should not think thus. Whatever Doctrine
and Discipline have been taught and promulgated by me, Ānanda, they
will be your Teacher when I am gone."[35]
"Let the Sangha, O Ānanda, if willing,
abrogate the lesser and minor rules after my death,
[36]" remarked the
Buddha.
Instead of using the imperative form the Buddha
has used the subjunctive in this connection. Had it been His wish that the
lesser rules should be abolished, He could have used the imperative. The
Buddha foresaw that Venerable Kassapa, presiding over the First
Council, would, with the consent of the Sangha, not abrogate any rule
hence His use of the subjunctive, states the commentator.
As the Buddha has not clearly stated what these
minor rules were and as the Arahants could not come to any decision about
them, they preferred not to alter any rule but to retain all intact.
Again the Buddha addressed the disciples and
said: "If, O disciples, there be any doubt as to the Buddha, or the
Doctrine, or the Order, or the Path, or the Method, question me, and
repent not afterwards thinking, -- we were face to face with the Teacher,
yet we were not able to question the Exalted One in His presence." When He
spoke thus the disciples were silent.
For the second and third time the Buddha
addressed the disciples in the same way. And for the second and third time
the disciples were silent.
Then the Buddha addressed the disciples and
said: "Perhaps it may be out of respect for the Teacher that you do not
question me. Let a friend, O disciples, intimate it to another."
Still the disciples were silent.
Thereupon the Venerable Ānanda spoke to
the Buddha as follows:
"Wonderful, Lord! Marvellous, Lord! Thus am I
pleased with the company of disciples. There is not a single disciple who
entertains a doubt or perplexity with regard to the Buddha, the Doctrine,
the Order, the Path and the Method."
"You speak out of faith, Ānanda, with
regard to this matter. There is knowledge in the Tathāgata, that in this
company of disciples there is not a single disciple who entertains a doubt
or perplexity with regard to the Doctrine, the Order, the Path and the
Method. Of these five hundred disciples, Ānanda, he who is the last
is a Stream Winner, not subject to fall but certain and destined for
Enlightenment.
[37]
Lastly the Buddha addressed the disciples and
gave His final exhortation.
"Behold, O disciples, I exhort you.
Subject to change are all component things. Strive on with
diligence (Vayadhammā samkhārā, Appāmadena sampādetha).
These were the last words of the Blessed One.
The Passing Away
The Buddha attained to the first Ecstasy (Jhāna).
Emerging from it, He attained in order to the second, third, and
fourth Ecstasies. Emerging from the fourth Ecstasy, He attained to "The
Realm of the Infinity of Space" (Akāsānañcāyatana). Emerging from
it He attained to "The Realm of the Infinity of Consciousness"
(Viññānañ¼āyatana). Emerging from it, He attained to "The Realm of
Nothingness" (Ākiñcaññāyatana). Emerging from it, He attained to
"The Realm of Neither Perception nor Non-perception" (N'eva
saññā nāsañāyatana). Emerging from it, He attained to "The cessation
of Perceptions and Sensations". (Saññāvedayita-Nirodha).
Venerable Ānanda, who had then not
developed the Divine Eye, addressed Venerable Anuruddha and said:
"O Venerable Anuruddha, the Exalted One has passed away."
"Nay, brother Ānanda, the Exalted One
has not passed away but has attained to "The Cessation of Perceptions and
Sensations".
Then the Buddha, emerging from "The Cessation
of Perceptions and Sensations", attained to "The Realm of Neither
Perception nor Non-perception." Emerging from it, He attained to "The
Realm of Nothingness." Emerging from it, He attained to "The Realm of the
Infinity of Consciousness." Emerging from it, He attained to "The Realm of
the Infinity of Space." Emerging from it. He attained to the fourth
Ecstasy. Emerging from it, He attained to the third Ecstasy. Emerging from
it, He attained to the second Ecstasy. Emerging from it, He attained to
the first Ecstasy. Emerging from it, He attained to the second Ecstasy.
Emerging from it, He attained to the third Ecstasy. Emerging from it, He
attained to the fourth Ecstasy. Emerging from it, and immediately after,
the Buddha finally passed away.
[38]
[1]
Prof. Rhys Davids -- Dialogues of the Buddha - vol ii p. 91.
[2] Iti'pi so
bhagava araham, sammā sambuddho, vijjācaranasampanno, sugato, lokavidhū
anuttaro puri sadammasārathi satthā deva-manussānam, buddho, bhagavā'ti.
[3] Svākkhāto
bhagavatā dhammo, sanditthiko, akāliko, ehipassiko, opanayiko, paccattam
veditabbo viññūhi' ti.
[4] Supatipanno
bhagavato sāvakasangho, ujupatipanno, bhagavato sāvakasangho,
ñāyapatipanno bhagavato sāvakasangho, sāmicipatipanno bhagavato
sāvakasango, yadidam cattāri purisayugāni atthapurisapuggalā, esa
bhagavato sāvakasangho, āhuneyyo, pāhuneyyo dakkhineyyo, añjalikaraniyo,
anuttaram, puññakkettam lokassā 'ti.
[5] Later Ambapāli
entered the Order and attained Arahantship.
[6]
Jīvitasamkhāram adhitthāya.
[7] Anantaram
abāhiram karitvā -- These two terms refer to both individuals
and teachings. "This much of my doctrine will I not teach others" -- such
a thought means limiting the Dhamma to an inner circle. "This much of my
doctrine will I teach others"-- such a thought means barring the Dhamma to
others. "To this person I shall teach" -- by such a thought a limitation
is made to an inner circle. "To this person I shall not teach" -- such a
thought implies individual discrimination. The Buddha makes no such
distinctions both with regard to His teaching or His disciples. The Buddha
had nothing esoteric in His Teachings. Nor had He an inner circle or outer
circle amongst His disciples.
[8]
Vedhamissakena
[9] Referring to the
bliss of Arahantship (phalasamāpatti).
[10] Havens.
[11] Attadipā
viharatha attasaranā anaññasaranā; dhammadīpā viharatha, dhammasaranā,
anaññasaranā.
[12] These are the
four kinds of Satipatthānas (Foundations of Mindfulness). Here the term
dhamma is used in a different sense and it cannot adequately be
rendered by one English word as it refers to both mental and physical
objects.
See Satipatthāna Sutta, Majjhima Nikāya No. 10.
[13] The four
Iddhipādas are -- Will (Chanda), Effort (Viriya), Thought
(Citta), and Investigation or Wisdom (Vimamsā)
[14] Here the term
kappa means the normal life-term which was about 100 years.
Kappāvasesam means an extra fraction of a kappa -- i.e.
about 120 or so.
[15] These are the
37 Constituents of Enlightenment (Bodhipakkhiya-dhamma)
[16] Vayadhammā
samkhārā, appamādena sampādetha.
[17] Paripakko
vayo mayham parittam mama jīvitam.
Pahāya vo gamissāmi katam me sarana mattano
Appamattā satīmanto susīlā hotha bhikkhavo
Susamāhita samkappā sacittamanurakkhatha
Yo imasmim dhammavinaye appamatto vihessati
Pahāya jātisamsāram dukkhasantam karissati.
[18] According to
the commentary it is flesh of a boar neither too young nor too old, but
not killed for His sake (pavattamamsa). Some say it is a kind of
mushroom. It is also believed to be a special kind of delicious dish by
that name, or a nutritious chemical food. See Questions of
Milinda -- Vol. 1, p. 244 and Dialogues of the Buddha
part 2 p. 136 n. 1
[19] According to
the commentary the Buddha chose Kusinārā to pass away for three reasons.
First, to preach the Mahāsudassana Sutta in order to inspire people
to be more virtuous; secondly to convert Subbadda, His last disciple, who
could not have been converted by any other but Himself; thirdly to enable
Dona, a brahmin, to distribute His relics peacefully amongst His
followers.
[20] A little more
than six miles.
[21] Lumbini on the
Indian borders of Nepal.
[22] Buddha Gayā,
about 8 miles from the Gayā station.
[23] Saranath.
[24] Kusinārā --
modern Kasiā -- about 32 miles from Gorakhpur station.
[25] This Subbadda
should be distinguished from another Subhadda who entered the Order in his
old age. It was the latter who remarked that the death of the Buddha was
no occasion for sorrow as the Bhikkhus were free to do whatever
they liked, without being bound by the injunctions of the Master. This
remark of Subhadda prompted Venerable Kassapa to take immediate steps to
hold a convocaion of the Dhamma and the Vinaya.
[26] They all
flourished in the time of the Buddha.
[27] The first
Samana is the Sotāpanna, Stream-Winner.
[28] The
Sakadāgāmi, Once-Returner.
[29] The Anāgāmi,
Never-Returner.
[30] The Arahant,
The Worthy One, who is the Perfect Saint.
[31] Suññā
parappavādā samanehi aññehi. Ime ca Subhadda bhikkhū sammā
vihareyyum asuñño loko arahantehi assā 'ti.
[32] Pabbajjā
-- Renunciation. This refers to the ordination as a novice, which is done
by donning the yellow robe after having shaved hair and beard and taking
the Three Refuges and the Ten Precepts. The .novice is called a
Sāmanera. He has cut himself off from the world and its ways. Henceforth
by him even his parents are addressed "lay-disciples."
[33] Upasampa½ā
-- This refers to the Higher Ordination, which is bestowed only
after the completion of the 20th year of life. He who receives it is a
full member of the Order and is called a Bhikkhu.
He is bound to observe the Pātimokkha Precepts, the commission of
any of the major offences of which involves 'defeat' and expulsion from
the Order. If willing, he could remain as a Sāmanera. See pages
99-100, note 1 and 2.
[34] A probation is
not demanded of the Buddhist aspirant to ordination.
[35] Yo ca kho
mayā dhammo ca vinayo ca desito paññatto so 'vo mamaccayena satthā.
[36] Ākamkhamāno,
Ānanda, sangho, mamaccayena khuddānukhuddakāni sikkhāpadāni samūhantu!
[37] The reference
was to the Venerable Ānanda, who encouraged by those words,
attained Arahantship later.
[38] The death of
the Buddha occurred in 543 B.C. on a Vesak fullmoon day.
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