40b: The Last Days 2, In Vajji

The Four Noble Truths

Then the Buddha said to Ven. Ānanda: “Come Ānanda, let us go to Koṭi village.” – “Very well, venerable sir,” Ven. Ānanda said, and then called the monastics. The Buddha, accompanied by a company of monastics, went to Koṭi village and dwelt there.

During that time, the Buddha discoursed to the monastics on the four noble truths thus: “Monastics, it is through not having proper understanding and penetrative knowledge of the four noble truths that I, as well as yourselves, have had to fare along the lengthy course of the round of existences in Saṁsāra, never stopping, but ever repeating, from one existence to the next. What are the four truths that are not understood?”

Monastics, now I have properly understood the noble truth of suffering, I have penetrative knowledge of it; I have properly understood the noble truth of the origin of suffering, I have penetrative knowledge of it; I have properly understood the noble truth of the cessation of suffering, I have penetrative knowledge of it; I have properly understood the noble truth of the path to the cessation of suffering, I have penetrative knowledge of it. Craving for existence (bhava-taṇhā) has been completely uprooted, leaving no trace of it. The craving for existence in me, which is like a rope that drags one to renewed existence, has become extinct. Now, for me there will be no more rebirths.”

After the Buddha had spoken the above words, he further said this in verses:

Catunnaṁ ariya-saccānaṁ, yathā-bhūtaṁ adassanā,
saṁsitaṁ dīgham-addhānaṁ, tāsu tāsveva jātisu.
Tāni etāni diṭṭhāni, bhava-netti samūhatā,
ucchinnaṁ mūlaṁ dukkhassa, natthi dāni punabbhavo.

Passing from this existence to that, faring through the long course of Saṁsāra, is necessitated by a lack of understanding of the four noble truths as they really are. I have fully understood those four noble truths. Craving for existence, that rope which drags one to rebirth, has been cut off completely. The root of suffering (dukkha) has been thus eradicated. For me there will be no more rebirths.

While the Buddha was staying at that Koṭi village also, considering his approaching death, he discoursed to the monastics on the same theme: “Such is morality (sīla); such is concentration (samādhi) such is wisdom (paññā). Concentration that is developed through morality is highly efficacious and productive. Wisdom that is developed through concentration is highly efficacious and productive. The mind that is developed through wisdom is thoroughly liberated without any remnant from the moral taints or pollutants (āsava), namely the pollutant of sense-desire (kammāsava), the pollutant of craving for continued existence (bhavāsava) and the pollutant of ignorance of the four noble truths (avijjāsava).”

The Mirror of Wisdom

Then, after staying at Koṭi village for as long as he wished, the Buddha said to Ven. Ānanda: “Come, Ānanda, let us go to Nātika village.” – “Very well, sir,” said Ven. Ānanda, and he called the monastics for the journey. The Buddha went to Nātika village accompanied by many monastics and stayed in a brick building.

During that time Ven. Ānanda approached the Buddha and asked these questions: “Venerable sir, in Nātika village, a monastic by the name of Sāḷha has passed away. What is his destination? What is his next existence?

Venerable sir, in this same Nātika village, a nun named Nandā has passed away. What is her destination? What is her next existence?

Venerable sir, in this same Nātika village, a devotee named Sudatta has passed away. What is his destination? What is his next existence?

Venerable sir, in this same Nātika village, a devotee named Sujātā has passed away. What is her destination? What is her next existence?

Venerable sir, in this same Nātika village, a devotee named Kukkuṭa … Kāḷimba … Nikaṭa … Kaṭissaha … Tuṭṭha … Santuṭṭha … Bhaddha … a devotee named Subhadda has passed away. What is his destination? What is his next existence?”

To these questions the Buddha answered them, one by one thus: “Ānanda, due to the extinction of the pollutants (āsava), Sāḷha the monastic had realized in this very life emancipation of mind (Arahatta-phala-samādhi) and emancipation through wisdom (Arahatta-phala-paññā) and he died an Arahat.

Ānanda, through the eradication of the five fetters that lead to rebirth in the sensuous sphere, the lower planes of existence, Nandā the female monastic has been reborn spontaneously in the Brahma realm. She died a Non-returner (Anāgāmi), with no possibility of returning from that Brahma existence and will realize Parinibbāna there.

Ānanda, through the eradication of the three fetters: wrong view of the five aggregates as a self (sakkāya-diṭṭhi), uncertainty and doubts (vicikicchā) and belief in religious practices outside of the noble path (sīlabbata-parāmāsa), and through the lessening of passion (rāga), hatred (dosa) and delusion (moha), Sudatta the devotee was a Once-returner (Sakadāgāmi). He will make an end of suffering (dukkha) after being reborn in the human world only once.

Ānanda, through the eradication of the three fetters: the wrong view of the five aggregates as a self, uncertainty, and belief in religious practices outside of the noble path, Sujātā the female devotee, was a Stream-enterer (Sotāpanna), who is not liable to fall into the four lower worlds of the downfall (apāya), destined for the fortunate existences, and is firmly set on the path of spiritual progress marked by the three higher paths.

Ānanda, the devotee named Kukkuṭa … Kāḷimba … Nikaṭa … Kaṭissaha … The devotee named Tuṭṭha … Santutta … Bhaddha … the devotee named Subhadda, through the eradication of the five fetters that lead to rebirth in the sensuous sphere, the lower planes of existence, has been reborn spontaneously in the Brahma realm. He died a Non-returner (Anāgāmi), with no possibility of returning from that Brahma existence and will realize Parinibbāna there.

Ānanda over 50 devotees from Nātika village who have died were Non-returners (Anāgāmi) by virtue of having eradicated the five fetters that lead to rebirth in the sensuous sphere, the lower planes of existence, destined for [1017] spontaneous rebirth in the Brahma realm, with no possibility of returning from that Brahma existence and they will realize Parinibbāna there.

Ānanda over 90 devotees of Nātika village who have died were Once-returners (Sakadāgāmi), who had eradicated the three fetters: Wrong view of the five aggregates as a self (sakkāya-diṭṭhi), uncertainty and doubts (vicikicchā), belief in religious practices outside of the noble path (sīlabbata-parāmāsa), and have lessened passion (rāga), hatred (dosa) and delusion (moha). They will make an end of suffering (dukkha) after being reborn in the human world only once.

Ānanda, over 500 devotees from Nātika village, who have died, were Stream-enterers through the eradication of the three fetters. They are not liable to fall into the lower worlds of the downfall (apāya), and were destined for fortunate existences, and are bound to attain the three higher paths.

Ānanda, this ability to tell about the destination of people is something which anyone endowed with knowledge of the Dhamma can have in respect of himself. It is not a mysterious art that belongs only to the Realised One. Ānanda, if the Realised One were to be approached and asked as to the destination of every person who has died, it would be quite bothersome for him.

As such, Ānanda, a noble (ariya) disciple, who possesses the mirror of wisdom can, if he wishes to, say of himself: “I shall never be reborn in the realm of continuous suffering in Niraya, nor in the animal world, nor in the realm of wretched spirits burning with thirst and hunger (peta), nor in any of the four lower worlds of the downfall (apāya), I am certain to be reborn only in the fortunate existences. I am bound to attain the three higher paths.” I shall expound this discourse on the mirror of wisdom. Ānanda, what is this mirror of wisdom?

Ānanda, a noble (ariya) disciple who is endowed with the above four factors of the mirror of wisdom can, if he so desires, say of himself: I shall never be reborn in the realm of continuous suffering called Niraya; or in the animal world, or in the realm of wretched spirits burning with thirst and hunger (peta) or in any of the four lower worlds of the downfall (apāya); I am certain to be reborn only in the fortunate existences. I am bound to attain the three higher paths. This discourse is called The Mirror of Wisdom.”

While at the brick monastery at Nātika village as well, the Buddha, considering his approaching death, discoursed to the monastics on the same theme: “Such is morality (sīla); such is concentration (samādhi), such is wisdom (paññā). Concentration that is developed through morality is highly efficacious and productive. Wisdom that is developed through concentration is highly efficacious and productive. The mind that is developed through wisdom is thoroughly liberated without any remnant from the pollutants (āsava), namely the taint of sense-desire (kammāsava), the taint of craving for continued existence (bhavāsava), and the taint of ignorance of the four noble truths (avijjāsava).”

The Courtesan Ambapālī

Then after staying at Nātika village for as long as he wished, the Buddha said to Ven. Ānanda: “Come, Ānanda, let us go to Vesālī.” – “Very well venerable sir,” said Ven. Ānanda, and called upon the monastics for the journey. The Buddha, accompanied by many monastics, went to Vesālī and stayed at courtesan Ambapālī’s Mango Grove.

At that time, 500 of the monastics in the Buddha’s company were young men who had joined the Saṅgha recently and were weak in diligence. They would soon be seeing Ambapālī who would be coming to greet the Buddha. In order that the young monastics might not lose mindfulness on setting their eyes on the charming courtesan the Buddha prepared their minds by giving a discourse thus:

“Monastics, a monastic should dwell in mindfulness and clear comprehension. This is my exhortation to you. Monastics, how should a monastic remain mindful? Monastics, in this teaching, a monastic keeps his mind on the body with diligence, comprehension and mindfulness, steadfast by contemplating it as body, so as to keep away sense-desires and distress that would otherwise arise in him. He keeps his mind on feelings with diligence, comprehension and mindfulness, steadfastly contemplating it as feeling, so as to keep away sense-desires and distress that would otherwise arise in him. He keeps his mind on the mind steadfastly contemplating it as mind, so as to keep away sense-desires and distress that would otherwise arise in him. He keeps his mind on mind-objects (dhamma) steadfastly contemplating them as mind-objects so as to keep away sense-desire and distress that would otherwise arise in him. Monastics, this is how a monastic remains mindful.

Monastics, how does a monastic exercise clear comprehension? Monastics, in this teaching, a monastic exercises clear comprehension in moving forward or back; in looking straight ahead or sideways; in bending or stretching out; in wearing the double robe, or in carrying the alms bowl and robes; in eating, drinking, chewing, savouring food; in defecating and urinating; in walking, standing, sitting, falling asleep, waking, speaking, or in remaining silent. Monastics, this is how a monastic should exercise clear comprehension. Monastics, a monastic should dwell in mindfulness and clear comprehension. This is my exhortation to you.” [1019]

When Ambapālī the courtesan heard the news that the Buddha had arrived at Vesālī and was staying at her Mango Grove, she had the most excellent carriages harnessed for the great occasion to visit the Buddha, and mounting on the carriage and accompanied by other excellent vehicles, she left the city of Vesālī for her Mango Grove. After riding in the carriage for as far as it could properly go, she dismounted and approached the Buddha on foot. She made obeisance to him and sat in a suitable place.

To Ambapālī the courtesan who was seated at a suitable distance the Buddha pointed out the benefits of the doctrine, exhorted her to set herself up in the practice of the Dhamma, and gladdened her in the practice. After the Buddha had pointed out to her the benefits of the doctrine, exhorted her to gladden her in the practice, Ambapālī the courtesan said to the Buddha: “Venerable sir, may it please the Fortunate One to accept my offering of food for tomorrow, together with the company of monastics.” The Buddha accepted the invitation by way of his silence. Then, Ambapālī, knowing that the Buddha had accepted her invitation, rose from her place, made obeisance to him, and left respectfully.

The Licchavī Princes

When the Licchavī princes of Vesālī heard that the Buddha had arrived at Vesālī and was staying at the Mango Grove of Ambapālī, they ordered the most excellent carriages harnessed, and mounting these vehicles, they left the city, accompanied by other excellent carriages, which were kept in reserve.

Some of the Licchavī princes were garbed in dark blue uniform and, wearing dark blue ornaments, they took on a dark blue appearance. Some of them were garbed in yellow uniform, and wearing yellow ornaments, they took on a yellow appearance. Some of them were garbed in red uniform, and, wearing red ornaments, they took on a red appearance. Some of them were garbed in white uniform, and wearing white ornaments, they took on a white appearance.

Then Ambapālī, the courtesan let her carriage bump against the carriages of the young Licchavī princes, axle against axle, wheel against wheel and yoke against yoke. Thereupon, the Licchavī princes said to Ambapālī the courtesan: “Look, you Ambapālī, why do you let your carriage bump against the carriage of young Licchavī princes, axle against axle, wheel against wheel and yoke against yoke?”

“Princes! It is because I have invited the Fortunate One together with his company of monastics to a meal offering tomorrow.”

“Now then, Ambapālī, give us the privilege to offer this meal to the Fortunate One in exchange for 100,000!”

“Princes, even if you were to give me Vesālī together with its fief territories, I would not give up the privilege to offer this meal.”

At those brave words of Ambapālī, the Licchavī princes, fluttering their fingers in admiration, exclaimed: “Oh men, we have been outdone by this young woman! We have been outdone by this young woman!”

Then the Licchavī princes rode on to Ambapālī Mango Grove. The Buddha saw the splendid sight of the Licchavī princes trooped in various colours, and said to the monastics: “Monastics, let those monastics who have never seen the Tāvatiṁsa Devas [1020] look at the array of Licchavīs; let them look at them carefully; let them feast their eyes on the Licchavīs, as if the Licchavī groupings were the Tāvatiṁsa Devas.”

Then the Licchavī princes rode in their carriages as far as their vehicles could go and then they alighted and walked towards the Buddha. They made obeisance to the Buddha and sat at a suitable distance. To the Licchavī princes thus seated, the Buddha pointed out the benefits of the Dhamma, exhorted them to set themselves up in the practice of the Dhamma, and gladdened them in the practice. After he had pointed out to them the benefits of the Dhamma, exhorted them to get established in the practice of the Dhamma, and gladdened them in the practice, the Licchavī princes said to him: “Venerable sir, may it please the Fortunate One to accept our offering of food for tomorrow together with the company of monastics.” Then the Buddha said to them: “Licchavī princes, I have already accepted the offering of food for tomorrow by Ambapālī the courtesan.” Thereupon the Licchavī princes, fluttering their fingers in admiration, exclaimed: “Oh men, we have been outdone by the young woman! We have been outdone by the young woman!”

Then the Licchavī princes expressed their appreciation and delight at the Buddha’s discourse, rose from their seats, made obeisance to him and left respectfully.

Ambapālī Donates Her Mango Grove

Then, after the night had passed, Ambapālī, having had the choicest food and delicacies prepared in her Mango Grove, informed the Buddha by messengers who said: “Venerable sir, it is time to proceed. The food offering is ready.” Then in the morning, the Buddha arranged his robes, and taking his alms bowl and double robe, went to the house of Ambapālī, accompanied by his company of monastics, and sat at the place prepared for him.

Ambapālī attended on the monastics headed by the Buddha respectfully offering the choicest food and delicacies with her own hands. After the meal, she sat at a suitable distance and said to the Buddha: “Venerable sir, I give this pleasure park (ārāma) in donation to the Saṅgha headed by the Fortunate One.” The Buddha accepted the donation and after giving a discourse on the Dhamma to Ambapālī, he rose and departed.

While the Buddha was sojourning at the Mango Grove of Ambapālī in Vesālī, there too he repeatedly expounded the importance of morality, concentration and wisdom, the threefold monastic training.

The Buddha’s Last Rains Retreat

Then the Buddha, after staying at Ambapālī’s Mango Grove for as long as he wished, told Ven. Ānanda his wish to go to Veḷuva village in the vicinity of Vesālī and he proceeded there accompanied by a big company of monastics. During his stay at Veḷuva village the Buddha said to the monastics: “Monastics, enter upon the Rains Retreat (Vassa) in the vicinity of Vesālī at the monasteries of your friends and acquaintances. As for me, I am going to pass the Rains Retreat in this Veḷuva village.”

“Very well, venerable sir,” the monastics replied, and they entered into the Rains Retreat at the monasteries of friends and acquaintances in the vicinity of Vesālī. The Buddha himself entered the Rains Retreat at Veḷuva village.

A Severe Illness

After the Buddha had entered into the Rains Retreat (Vassa) period at Veḷuva village he was afflicted with a very severe illness that caused excessive pain near unto death. He bore the pain and neutralised it by remaining mindful with clear comprehension, having insight knowledge that reflected on the impermanence, suffering, and unsubstantiality of sensation. It now occurred to him: “It would not be proper for me to pass away in the attainment of Nibbāna without letting the attendant monastics know, without taking leave of the Saṅgha. It would be well for me to keep off this ailment by insight meditation (vipassanā-bhāvanā), the precursor to fruition-knowledge, and then by abiding in the life-maintaining and sustaining absorption in fruition-attainment (phala-samāpatti).” Accordingly, the Buddha kept off the ailment through insight meditation and by abiding in the life-maintaining fruition-attainment. Then the Buddha’s illness faded.

The Buddha came out of his monastery soon after his recovery, and sat in the shade of the monastery on the seat prepared for him. Then Ven. Ānanda approached him, [1023] paid his obeisance and, having sat at a suitable distance, said: “Venerable sir, I see the Fortunate One now at ease. I find the Fortunate One now in good health. But, venerable sir, although I now see the Fortunate One like this, when the Fortunate One was ill, I felt heavy and stiff in my body. I could hardly distinguish between the directions. I became befuddled, unable to comprehend things such as the methods of steadfast mindfulness. However, I got a little comfort from the thought that the Fortunate One would not pass away so long as he had not left any instructions concerning the Saṅgha.”

Thereupon the Buddha explained his position regarding the Saṅgha thus: “Ānanda, what more could the Saṅgha expect from me? For I have taught them without discrimination with an inner circle of disciples or an outer circle of disciples. Ānanda, in the matter of the teaching, I do not keep back anything as if it were some secret held in the closed fist of a mean teacher. Ānanda, if someone should desire that he alone should have sole control over the Saṅgha, or that the Saṅgha should rely on him alone, then it would be for such a person to leave any instructions concerning the Saṅgha. But Ānanda, I have no desire that I alone should have sole control over the Saṅgha, or that the Saṅgha should rely on me alone. Since I have no such desire, why should I leave any instruction concerning the Saṅgha?

Ānanda, I am now grown old, far gone in years, and have arrived at the last stage of life. I am turning 80 years of age. And just as an old worn-out cart is kept going only by additional efforts and care so my body is kept going by the additional effort of the life-maintaining fruition-attainment (phala-samāpatti). Ānanda, it is only when the Realised One remains abiding in the Arahat fruition-attainment, unconcerned with material objects through the cessation of some mundane sensations, and through ceasing to attend to any signs of conditioned phenomena, that the Realised One’s body is at greater ease.

Therefore, Ānanda, let yourselves be your own refuge; let yourselves, and not anyone else, be your refuge. Let the Dhamma be your firm ground, and let the Dhamma, and not anything else, be your refuge. Ānanda, how does a monastic make himself his own refuge, make himself and not anyone else, his refuge? How does he make the Dhamma his firm ground, and make the Dhamma, and not anything else, his refuge?

Ānanda, in this teaching, a monastic keeps his mind on the body with diligence, comprehension and mindfulness, steadfastly contemplating it as body, so as to keep away sense desires and distress that would otherwise arise in him. He keeps his mind on sensation with diligence, comprehension, and mindfulness, steadfastly contemplating it as sensation, so as to keep away sense desires and distress that would otherwise arise in him. He keeps his mind on the mind, so as to keep away sense desires and distress that would otherwise arise in him. He keeps his mind steadfastly contemplating it as mind, so as to keep away sense desires and distress that would otherwise arise in him. He keeps his mind on mind objects (dhamma), steadfastly contemplating them as mind objects so as to keep away sense desires and distress that would otherwise arise in him. Ānanda, thus a monastic makes himself his own mainstay, makes himself, and not anyone else, his refuge. Thus he makes the Dhamma his firm ground, and makes the Dhamma, and not anything else, his refuge.

Ānanda, those monastics who, either now or after I have passed away, make themselves their own refuge, make themselves, and not anyone else, their refuge; who make the Dhamma their firm ground, and make the Dhamma, and not anything else, their refuge, all such monastics are sure to attain to the highest state, to become Arahats, among all the monastics who cherish the threefold training.”

Thus did the Buddha conclude the discourse culminating in the highest attainment of the Arahat fruition (Arahatta-phala). [1024]

The Demise of the Two Chief Disciples

After spending the last Rains Retreat (Vassa) period at Veḷuva village, the Buddha left the village for Sāvatthī. Travelling by stages, he arrived at Sāvatthī and he stayed in the Jetavana monastery. It was about the eighth day of the lunar month of November (Kattikā).

On that day, Ven. Sāriputta, knowing that he had just seven days more to live, bade farewell to the Buddha and took a seven-day journey to his native village, Nālaka village in the province of Rājagaha. There in the brick house where he was born, Ven. Sāriputta passed away and entered Parinibbāna on the full moon day of November (Kattikā).

After the funeral rites were finished, Ven. Cunda, younger brother of Ven. Sāriputta, took Ven. Sāriputta’s alms bowl, robes, etc., together with the remains to Sāvatthī. These relics were enshrined under the Buddha’s instruction at Sāvatthī. Thereafter, the Buddha went to Rājagaha. When he was in Rājagaha, on the day of the new moon in November, Ven. Mahā Moggallāna entered Parinibbāna. The relics of Ven. Mahā Moggallāna were enshrined under the Buddha’s instructions at Rājagaha.

After that, the Buddha proceeded on his journey and, travelling by stages, arrived at Ukkacelā. There, at the landing place on the river Ganges, he gave a Discourse at Ukkacelā concerning the demise of the two chief disciples, (Ukkacela-sutta, SN 47.14).

Then, in the morning, he went into Vesālī on his alms round, and after his meal, leaving the eating place, he said to Ven. Ānanda: “Ānanda, bring the sitting mat, let us go to the Cāpāla shrine to spend the day there.”

“Very well, venerable sir,” said Ānanda, and taking a leather sheet seat, followed closely behind the Buddha.

The Buddha Hints about his Passing

Then the Buddha approached the Cāpāla shrine and sat on the seat spread out for him. Ven. Ānanda paid respects to him, and seated himself at a suitable distance. Then the Buddha said to Ven. Ānanda by way of clear hints: “Ānanda, whosoever has cultivated, practised, used as a vehicle, taken as his basis, kept up, mastered, and fully developed the four bases of psychic power (iddhi-pāda) could, if he so wished, live for the maximum lifespan or even beyond the maximum lifespan. Ānanda, the Realised One has cultivated, practised, used as a vehicle, taken as his basis, kept up, mastered, and fully developed the four bases of psychic power. Therefore, Ānanda, the Realised One could, if he so wished, live for the maximum lifespan.”

Although the Buddha thus gave clear hints, Ven. Ānanda failed to grasp them. And so it did not occur to him to entreat the Buddha in these terms: “May the Fortunate One, for the welfare of mankind, for the benefit, well-being and happiness of Devas and humans, out of compassion for the world, live for the maximum lifespan! May the one who speaks only what is true and beneficial live for the maximum lifespan!” Ven. Ānanda’s mind was like that of one possessed by Māra.

For a second time the Buddha said to Ven. Ānanda … and for a third time the Buddha said to Ven. Ānanda: “Ānanda, pleasant is the city of Vesālī. And pleasant are the shrines of Udena, Gotamaka, Sattamba, Bahuputta, Sārandada and Cāpāla. Ānanda, whosoever has cultivated, practised, used as a vehicle, taken as his basis, kept up, mastered, and fully developed the four bases of psychic power (iddhi-pāda) could, if he so wished, live for the maximum lifespan or even beyond the maximum lifespan. Ānanda, the Realised One has cultivated, practised, used as a vehicle, taken as his basis, kept up, mastered, and fully developed the four bases of psychic power. Therefore, Ānanda, the Realised One could, if he so wished, live for the maximum lifespan.” Thus the Fortunate One gave clear hints.

Although the Buddha thus gave clear hints, Ven. Ānanda failed to grasp them. And so it did not occur to him to entreat the Buddha in these terms: “May the Fortunate One, for the welfare of mankind, for the benefit, well-being and happiness of Devas and humans, out of compassion for the world, live for the maximum lifespan! May the Fortunate One live for the maximum lifespan!” Ven. Ānanda’s mind was like that of one possessed by Māra.

Then the Buddha said to Ven. Ānanda: “Go now, Ānanda. Now you know the time to go.” – “Very well, venerable sir,” said Ven. Ānanda, then arising from his seat, he made obeisance to the Buddha and went to sit at the foot of a tree, not far away from him.

Māra’s Request

Soon after Ven. Ānanda had left the Buddha’s presence, Māra, the Wicked One, approached him and, standing at a certain place, addressed him thus: “Venerable sir, let the Fortunate One realize Parinibbāna now, let the Fortunate One pass away! Venerable sir, it is time now for the Fortunate One to pass away. [1027]

Venerable sir, the Fortunate One had said this to me: ‘Wicked One, I shall not pass away so long as my disciples, the male monastics, are not yet well versed in the doctrine, not yet well disciplined in the threefold training, not yet sure of the righteousness of their conduct, not yet possessed of wide knowledge, not yet able to memorize the teaching, not yet able to practise according to the teaching leading to the supermundane, not yet able to take up the proper practice, not yet settled in their practice; not yet able to expound, to set forth, to show, to establish, to elucidate, to analyse, or to make evident their teacher’s doctrine that they have learnt; so long as they are not yet able to thoroughly refute on righteous grounds such other doctrines as may arise, and expound the wonderful teaching.’

Venerable sir, now that the Fortunate One’s disciples, the monastics, are well versed in the doctrine, are well disciplined in the threefold training, are sure of the righteousness of their conduct, are possessed of wide knowledge, are able to memorize the teaching, are able to practise according to the teaching leading to the supermundane, are able to take up the proper practice, are settled in their practice; are able to expound, to set forth, to show, to establish, to elucidate, to analyse, or to make evident their teacher’s doctrine that they have learnt; now they are able to thoroughly refute on righteous grounds such other doctrines as may arise, and expound the wonderful teaching. Venerable sir, let the Fortunate One realize Parinibbāna now, let the Fortunate One pass away! Venerable sir, it is time now for the Fortunate One to pass away.

Venerable sir, the Fortunate One had said this to me: ‘Wicked One, I shall not pass away so long as my female monastics … my male lay-disciples … my female lay-disciples are not yet well versed in the doctrine, not yet well disciplined in the threefold training, not yet sure of the righteousness of their conduct, not yet possessed of wide knowledge, not yet able to memorize the teaching, not yet able to practise according to the teaching leading to the supermundane, not yet able to take up the proper practice, not yet settled in their practice; not yet able to expound, to set forth, to show, to establish, to elucidate, to analyse, or to make evident their teacher’s doctrine that they have learnt; so long as they are not yet able to thoroughly refute on righteous grounds such other doctrines as may arise, and expound the wonderful teaching.’

Venerable sir, now that the Fortunate One’s female lay disciples are well versed in the doctrine, are well disciplined in the threefold training, are sure of the righteousness of their conduct, are possessed of wide knowledge, are able to memorize the teaching, are able to practise according to the teaching leading to the supermundane, are able to take up the proper practice, are settled in their practice; are able to expound, to set forth, to show, to establish, to elucidate, to analyse, or to make evident their teacher’s doctrine that they have learnt; now they are able to thoroughly refute on righteous grounds such other doctrines as may arise, and expound the wonderful teaching. Venerable sir, let the Fortunate One realize Parinibbāna now, let the Fortunate One pass away! Venerable sir, it is time now for the Fortunate One to pass away.

Venerable sir, the Fortunate One had said to me thus: ‘Wicked One, I shall not pass away so long as this teaching of mine, which is the practice of purity, is not yet sufficiently established among the disciples, not yet prosperous, widespread, or has not reached the multitudes, and become renowned, to the extent that it can be thoroughly made known by wise Devas and humans.’

Venerable sir, now that the Fortunate One’s teaching, which is the practice of purity, is sufficiently established among the disciples, is now prosperous, widespread, has reached the multitudes, and is renowned to the extent that it can be thoroughly [1028] made known by wise Devas and humans. Venerable sir, let the Fortunate One realize Parinibbāna now, let the Fortunate One pass away! Venerable sir, it is time now for the Fortunate One to pass away.”

This was the third time Māra requested the Buddha to pass away. The first time was during the eight weeks of Buddha’s sojourn in the vicinity of the Bodhi tree, after he had attained Perfect Self-Awakening. At that time he said to the Buddha: “Venerable sir, as the result of your fulfilling the perfections with the aim at Buddhahood, you have now become the Buddha. You have attained Perfect Self-Awakening. What benefit would be there from your wandering from town to town, village to village, teaching your doctrine for the welfare of the world of living beings? Venerable sir, let the Fortunate One realize Parinibbāna now …”

The second time Māra, having seen that the Buddha had assented to Brahma Sahampati’s request to preach the doctrine, approached him, when he was sitting beneath the Goat-herder’s Banyan Tree where he stayed for the seventh week after Awakening. Māra was feeling miserable at the prospect of his domain getting lost to the Buddha whose doctrine would lead the multitudes to the deathless. So, in spite of the Buddha’s promise to Brahma Sahampati, he decided to try to change the mind of the Buddha in an attempt to prevent the Buddha’s propagating the Dhamma by making a second request to pass away, in words similar to the first request.

At that time the Buddha replied to Māra that so long as his monastics, female monastics, male lay disciples and female lay disciples were not well versed in the doctrine, not yet well disciplined in the threefold training, not yet sure of the righteousness of their conduct, not yet possessed of wide knowledge, not yet able to memorize the teaching, not yet able to practise according to the teaching leading to the supermundane, not yet able to take up the proper practice, not yet settled in their practice; not yet able to expound, to set forth, to show, to establish, to elucidate, to analyse, or to make evident their teacher’s doctrine that they have learnt; so long as they are not yet able to thoroughly refute on righteous grounds such other doctrines as may arise, and expound the wonderful teaching, he would not pass away. Māra in his third request, therefore, referred to the reasons the Buddha gave on that second request.

On being requested thus, the Buddha said to Māra the Wicked One: “Wicked One, don’t you worry; the Parinibbāna of the Realised One will not be long in coming. Three months hence the Realised One will realize Parinibbāna.”

The Buddha Renounces the Life-Process

Then the Buddha, while at Cāpāla shrine, decided mindfully and with deliberation to give up the life-maintaining mental process at the end of three months, and not to resume the absorption of fruition-attainment (phala-samāpatti). On the Buddha’s making that resolution, the great earth quaked with a hair-raising and goose-flesh causing vehemence.

Then the Buddha, perceiving this phenomenal occurrence, uttered a joyous utterance in verse.

Tulam-atulañ-ca sambhavaṁ,
bhava-saṅkhāram-avassaji muni,
ajjhatta-rato samāhito,
abhindi kavacam-ivatta-sambhavaṁ.

The great sage, having weighed the infinite Nibbāna against the ephemeral nature of sentient existence, has cast off by the noble path the resultant-producing volitions that cause fresh existence. With delight in insight-meditation, reflecting on the three characteristics of the five aggregates, and with complete calm of mind, he has destroyed the tenacious defilements that enwrap him like a tight coat of chain-mail.

The meaning of the verse is further expanded: [1029] The Buddha gained the four noble paths paths after cultivating meditation for calm and insight-meditation. As a brave warrior at the battlefield would cut loose, with his sharp sword, the tight coat of chain mail that he is wearing, so also the Buddha has completely destroyed the defilements with the four path-knowledges. Just as when the tap-roots of a tree are cut off, the fruit-producing potential of the tree is terminated the moment the defilements are destroyed, the potential for rebirth that has been cumulating from the beginningless Saṁsāra was terminated in the mental makeup of the Buddha.

Then Ven. Ānanda bethought himself: “Wonderful it is! Unprecedented it is! This hair-raising earthquake is monstrous indeed! It is really stupendous! How rolling thunders echoed and re-echoed! What is the cause of great earthquakes? What conditions them?” He approached the Buddha, made his obeisance to him, and sitting at a suitable distance, addressed the Buddha thus: “Wonderful it is! Unprecedented it is! This hair-raising earthquake is monstrous indeed! It is really stupendous! How rolling thunders echoed and re-echoed! Venerable sir, what is the cause of such great earthquakes? What conditions them?”

Eight Causes of Earthquakes

And the Buddha said: “Ānanda, there are eight causes of, or conditions leading to, great earthquakes. They are:

Ānanda, these are the eight causes of, or the eight conditions leading to great earthquakes.”

Novice Saṅgharakkhita

Novice Saṅgharakkhita, the nephew of Ven. Mahānāga, was a remarkable novice who became an Arahat even while his head was being shaved at the time of entering into the Saṅgha. He reflected whether there had appeared before, any monastic who could cause the Vejayanta mansion of Sakka to shake, and seeing none, he attempted to do it. But he could not do it. Seeing his attempt fail, the Devakaññā who belonged to the group of dancers at Sakka’s palace ridiculed him. “Son, you are too young to try to do such a thing; this Vejayanta mansion is too strong for you,” they said to him.

Novice Saṅgharakkhita bethought himself: “I am being ridiculed by these Devakaññā because I lack proper instruction from a teacher.” And so, he considered where his preceptor Ven. Sāmuddika Mahānāga could be found, and knowing that the latter was spending the day in a cave underneath the great ocean, he went there and stood in worshipful posture before the elder.

“So you failed to shake the Vejayanta mansion because you joined battle even before you had learned how to fight,” said the elder.

“Venerable sir, I have not received any instructions from an able teacher,” the novice said.

“Son, if such a person of psychic power as yourself cannot shake the Vejayanta mansion, who else could? Now then, you have seen some dried piece of cowdung floating along the surface of water, haven’t you? And remember, son, how the pancake maker retrieves her pancake from the frying pan by tearing off its edges first. Mark this example.” These were the elliptical words from the teacher. “That is instruction enough, venerable sir,” the novice said.

Then he made the wish: “Let the Vejayanta mansion be surrounded by water.” And the novice went to where the Vejayanta mansion stood. On seeing him return, the Devakaññā remarked: “Here he comes again, not satisfied with his disgrace. Yes, he is here again!”

When Sakka heard them, he said to them: “Do not ridicule my son. He has received instruction from an able teacher. He will shake the mansion now.” Novice Saṅgharakkhita then touched the outside beam of the Vejayanta mansion with his big toe. The mansion swayed in all the four directions, sideways as well as back and forth. Thereupon the Devakaññā cried: “Son, please stop! Leave the great mansion alone!”

Novice Saṅgharakkhita then let the Vejayanta mansion stand in its place, and standing above it, uttered the following three verses in ecstatic joy (DA PTS 2.560):

Ajjevāhaṁ pabbajito, ajja pattāsavakkhayaṁ,
ajja kampemi pāsādaṁ, aho Buddhassuḷāratā.
Ajjevāhaṁ pabbajito, ajja pattāsavakkhayaṁ,
ajja kampemi pāsādaṁ, aho Dhammassuḷāratā.
Ajjevāhaṁ pabbajito, ajja pattāsavakkhayaṁ,
ajja kampemi pāsādaṁ, aho Saṅghassuḷāratā.

Just today I have become a monastic. I have today became an Arahat even as my [1032] head was being shaved. And today, I have been able to shake Sakka’s mansion, having received instruction from my teacher. Excellent and marvellous indeed is the Buddha, the Perfectly Self-Awakened One. Excellent and marvellous indeed is the Dhamma, that truly leads to emancipation. Excellent and marvellous indeed is the Saṅgha, the noble ones (ariya)!

Eight Categories of Assemblies

When the Buddha discoursed on the eight causes of great earthquakes, Ven. Ānanda, being of great wisdom, rightly concluded that the Buddha had relinquished the life-maintaining mental process that very day. The fact is Ven. Ānanda’s appraisal of the situation was known to the Buddha but he did not allow Ven. Ānanda to disrupt the discourse, and continued with other topics, such as the eight categories of assemblies, the eight means of mind mastery, and the eight liberations.

“Ānanda,” said the Buddha, “there are eight categories of assemblies. There are: the assembly of nobles, the assembly of Brahmins, the assembly of householders, the assembly of monastics, the assembly of the Devas of the realm of the Four Great Kings, the assembly of the Tāvatiṁsa Devas, the assembly of the Devas led by Māra, the assembly of Brahmas.

Ānanda, I remember having attended hundreds of assemblies of nobles. In those assemblies, I sat together with them, conversed with them, and had discussions with them. While I was among them, my appearance was like their appearance and my voice was like their voice. In my discourses to them, I pointed out to them the benefits of the doctrine, exhorted them to be established in the practice of the Dhamma, and gladdened them in the practice. While I was thus discoursing to them, they did not know me. They wondered: ‘Who is this one discoursing? Is he a Deva or a man?’ After I, by my discourse, had pointed out to them the benefits of the Dhamma, and gladdened them in the practice, I vanished from there. When I vanished too, they still did not know me; and wondered: ‘Who was [1032] that who has vanished now? Was he a Deva or a man?’

Ānanda, I remember having attended hundreds of assemblies of Brahmins … householders … monastics … Devas of the realm of the Four Great Kings … Tāvatiṁsa Devas … Devas led by Māra … I remember having attended hundreds of assemblies of Brahmas. In those assemblies, I sat together with them, conversed with them, and had discussions with them. While I was among them, my appearance was like their appearance and my voice was like their voice. In my discourses to them, I pointed out to them the benefits of the doctrine, exhorted them to be established in the practice of the Dhamma, and gladdened them in the practice. While I was thus discoursing to them, they did not know me. They wondered: ‘Who is this one discoursing? Is he a Deva or a man?’ After I had, by my discourse, pointed out to them the benefits of the Dhamma, and gladdened them in the practice, I vanished from there. When I vanished too, they still did not know me; and wondered: ‘Who was [1032] that who has vanished now? Was he a Deva or a man?’ Ānanda, these are the categories of assemblies.”

Some examples of the great many assemblies of nobles are: The first meeting with King Bimbisāra after the Buddha had attained Awakening; the Buddha’s first visit to Kapilavatthu and meeting with his kinsmen; the Buddha’s meeting with Licchavī princes as told in Sunakkhatta’s story; and Saccaka’s story. Such meetings with nobles took place also in other world-elements, it should be presumed.

“My appearance was like their appearance,” means not the colour of the skin, but the form, for nobles had various colours of skin, some white, some black, some dark tan. As regards the form, the Buddha did not assume any particular guise, but retained his own self. Only the onlookers, the nobles, regarded them as one of them.

“My voice was like their voice” means the language that the Buddha used in speaking at the particular assembly. Regarding the voice itself, the Buddha had a voice like that of the lord of Brahmas, a voice replete with eight marvellous qualities. When the Buddha happened to be seated on a throne, the audience would think that their king was speaking in a sweet voice. Only after he had finished the discourse and left the assembly, then the audience could see their real king and they were left wondering: “Who was there sitting on the throne, who talked to us in Māgadhī on the Dhamma in such a sweet voice, and who is gone now? Was he a Deva or was he a man?” They did not know that it was the Buddha.

As regards the great many assemblies of Brahmins, we have examples in the Buddha’s encounters with Soṇadanta, Kūṭadanta, and so on. Similar assemblies of Brahmins in the other [1034] world-elements can also be presumed to have taken place.

Eight Ways of Mastery of the Mind

Then the Buddha continued his discourse without break thus: “Ānanda, there are eight ways of mind mastery (abhibhāyatana-jhāna), and overcoming the opposite phenomena and sense objects, that is, the hindrances that mar clear mental vision. These are:

Mind mastery (abhibhāyatana-jhāna): Abhibhū, means overcoming opposite external states such as hindrances; and is a state of ecstatic bliss (jhāna). It is the meditation that is possible for those with very sharp intellect who can achieve concentration quickly and thereby overcome all hindrances, and who are able to deal with either a small object or a big object of meditation, and gain mastery over it without difficulty.

To achieve mind mastery (abhibhāyatana-jhāna), a yogi may begin the preliminary or preparatory concentration by taking an internal form, such as concentrating on a certain part of his own body or an external form.

If he begins with an internal form he may choose any one of the four colours, dark blue, yellow, red or white, that consist in the various parts of his own body. For example, if he concentrates on the dark blue colour, he may concentrate on either his hair, or bile, or the pupil of the eye and impress his mind with the dark blue colour, thinking: “Dark blue, dark blue.” If he concentrates on the yellow colour, he may concentrate on either the fat, the skin, the top of the hand, or the top of the foot, or the yellowish surface of the eye-ball and impress his mind with the yellow colour, thinking: “Yellow, yellow.” If he concentrates on the red colour, he may concentrate on either the flesh, the blood, the tongue, or the reddish surface of the eye-ball and impress his mind with the red colour, thinking: “Red, red.” If he concentrates on the white colour, he may concentrate on either the bone, the teeth, the finger nails, toe nails, or the whitish surface of the eye-ball, and impress his mind with the white colour, thinking: “White, white.”

Internal forms can help set up only the preliminary concentration (parikamma), and not the full concentration (appanā-bhāvanā). The after-image or reflex image that the yogi obtains after achieving the preliminary concentration is sometimes not sufficiently clear. To get the necessary unblemished reflex image (paṭibhāga-nimitta), the yogi has to shift his object of meditation from an internal form to an external form. Then only can he get the desired sign or reflex image that can upgrade his concentration till he attains access concentration (upacāra) and full concentration (appanā) by stages. [1036]

The yogi, who begins the preliminary concentration by taking an external form as an object of meditation, can fulfil all the three stages of concentration: the preliminary stage (parikamma-bhāvanā), the threshold stage (upacāra-bhāvanā) and the absorption stage (appanā-bhāvanā).

The objects of concentration may either be small or large. For the yogi who can achieve mind mastery (abhibhāyatana-jhāna) is of very keen intellect so that he does not find any difficulty on account of the size of the object of concentration. It is like that of a person of good appetite who can eat a small amount or a big amount without difficulty. Whether the object of concentration is small or big, the yogi of this calibre achieves access concentration quickly and then immediately attains absorption (appanā-jhāna), thus overcoming all opposing mental states such as hindrances.

Regarding the first four of the eight mind masteries, a small form as object of concentration is suitable for yogis who are ruminative in nature (vitakka-carita). A big form, as object of concentration, is suitable for yogis who have a bewildered nature (moha-carita). An external form of good colour is suitable for yogis who are irritable by nature (dosa-carita). An external form of bad colour is suitable for yogis who have a strong inclination towards sensuous desire (rāga-carita).

These mind masteries were taught by the Buddha out of his own experience. As a matter of fact, he had practised them innumerable times. To some people outside the Buddha’s teaching, an indefinite object can be quite daunting to be taken as a proper object of concentration, for an indefinite object may be as vast as the entire physical setting of the world of living things. As for the Buddha the extent of the object of concentration is infinite. Nothing whatever can therefore daunt the Buddha’s mind. In discoursing on the eight mind masteries to Ven. Ānanda, the Buddha intended to let Ven. Ānanda understand the fearless nature of the Buddha.

“Ānanda,” the Buddha continued, “the Realised One, who has dwelt in the eight mind masteries of such a nature and has emerged from them, has no fear or dread at all. That being so, how could anyone say that the Realised One was afraid of Māra who came to him alone? Ānanda, in relinquishing the life-maintaining mental process, the Realised One did so fearlessly, with mindfulness and clear comprehension.”

The Eight Stages of Release

Then the Buddha without any pause continued to the next subject, on the eight stages of release (vimokkha), in his discourse to Ven. Ānanda thus: “Ānanda, there are eight stages of release (vimokkha). These are:

Ānanda, these are the eight stages of release.”

“Ānanda,” the Buddha continued, “the Realised One who has dwelt in the eight stages of release and has emerged from them, has no fear or dread at all. That being so, how could anyone say that the Realised One was afraid of Māra who came to him alone? Ānanda, in relinquishing the life-maintaining mental process, the Realised One did so fearlessly, with mindfulness and clear comprehension.”

The Relinquishing of the Life-Process

Having discoursed on the eight stages of release, the Buddha continued his discourse without letting Ven. Ānanda say anything: [1038] “Ānanda, on one occasion, in the eighth week after the Awakening, I was staying at the foot of the Goatherd’s Banyan tree, near the bank of the River Nerañjarā, in Uruveḷa forest. At that time Māra the Wicked One approached me and standing at a certain place, said this to me: ‘Let the Fortunate One realize Parinibbāna now, let the Fortunate One pass away! Venerable sir, it is time now for the Fortunate One to pass away.’

Ānanda, when this was said, I replied to Māra the Wicked One thus: ‘Wicked One, I shall not pass away so long as my disciples, the male monastics, are not yet well versed in the doctrine, not yet well disciplined in the threefold training, not yet sure of themselves in the righteousness of their conduct, not yet possessed of wide knowledge, not yet able to memorize the teaching, not yet able to practise according to the teaching leading to the supermundane, not yet able to take up the proper practice, not yet settled in their practice; not yet able to expound, to set forth, to show, to establish, to elucidate, to analyse, or to make evident the teacher’s doctrine that they have learnt; so long as they are not yet able to thoroughly refute on righteous grounds other doctrines as may arise, and expound the wonderful teaching.

Wicked One, so long as my female monastics … my lay male disciples … Wicked One, so long as my female lay-disciples are not yet well versed in the doctrine, not yet well disciplined in the threefold training, not yet sure of themselves in the righteousness of their conduct, not yet possessed of wide knowledge, not yet able to memorize the teaching, not yet able to practise according to the teaching leading to the supermundane, not yet able to take up the proper practice, not yet settled in their practice; not yet able to expound, to set forth, to show, to establish, to elucidate, to analyse, or to make evident the teacher’s doctrine that they have learnt; so long as they are not yet able to thoroughly refute on righteous grounds other doctrines as may arise, and expound the wonderful teaching. Wicked One, I shall not pass away so long as this teaching of mine, which is the practice of purity, is not yet sufficiently developed among the disciples, not yet prosperous, widespread, having reached the multitudes, and become renowned, to the extent that it can be thoroughly made known by wise Devas and humans.’

Ānanda, Māra the Wicked One just now came to me at the Cāpāla Shrine, and standing at a suitable distance, again addressed me thus: ‘Venerable sir, let the Fortunate One realize Parinibbāna now, let the Fortunate One pass away! Venerable sir, it is time now for the Fortunate One to pass away. Venerable sir, the Fortunate One has said this to me: “Wicked One, I shall not pass away so long as my disciples, the male monastics, are not yet well versed in the doctrine, not yet well disciplined in the threefold training, not yet sure of themselves in the righteousness of their conduct, not yet possessed of wide knowledge, not yet able to memorize the teaching, not yet able to practise according to the teaching leading to the supermundane, not yet able to take up the proper practice, not yet settled in their practice; not yet able to expound, to set forth, to show, to establish, to elucidate, to analyse, or to make evident the teacher’s doctrine that they have learnt; so long as they are not yet able to thoroughly refute on righteous grounds other doctrines as may arise, and expound the wonderful teaching.

Wicked One, so long as my disciples, the female monastics … my lay male disciples … Wicked One, so long as my disciples, the female lay-disciples are not yet well versed in the doctrine, not yet well disciplined in the threefold training, not yet sure of themselves in the righteousness of their conduct, not yet possessed of wide knowledge, not yet able to memorize the teaching, not yet able to practise according to the teaching leading to the supermundane, not yet able to take up the proper practice, not yet settled in their practice; not yet able to expound, to set forth, to show, to establish, to elucidate, to analyse, or to make evident the teacher’s doctrine that they have learnt; so long as they are not yet able to thoroughly refute on righteous grounds other doctrines as may arise, and expound the wonderful teaching. Wicked One, I shall not pass away so long as this teaching of mine, which is the practice of purity, is not yet sufficiently developed among the disciples, not yet prosperous, widespread, having reached the multitudes, and become renowned, to the extent that it can be thoroughly made known by wise Devas and humans.”

Venerable sir, now that the Fortunate One’s teaching, which is the practice of purity, is sufficiently established among the disciples, is now prosperous, widespread, has reached the multitudes, and is renowned, to the extent that it [1039] can be thoroughly made known by wise Devas and humans. Venerable sir, let the Fortunate One realize Parinibbāna now, let the Fortunate One pass away! Venerable sir, it is now time for the Fortunate One to pass away.’

Ānanda, on being requested thus, I said to Māra: ‘Wicked One, don’t you worry: the Parinibbāna of the Realised One will not be long in coming, three months hence the Realised One will realize Parinibbāna.’ Ānanda, today at the Cāpāla shrine, the Realised One has decided, mindfully and with deliberation, to give up the life-maintaining mental process three months from now.” Thus the Buddha related the whole story about the relinquishing of the life-maintaining mental process.

Ven. Ānanda Entreats the Buddha

When the Buddha said this, Ven. Ānanda entreated him thus: “Venerable sir, may the Fortunate One, for the welfare of mankind, for the benefit, well-being and happiness of Devas and humans, out of compassion for the world, live for the maximum lifespan! May the Fortunate One live for the maximum lifespan!”

Thereupon the Buddha said: “Enough, Ānanda, do not implore the Realised One now. The time for such entreaty is past.” For a second time Ven. Ānanda repeated his entreaty and the Buddha rejected it in the same words. When for a third time he repeated his entreaty the Buddha said to him: “Do you have faith in the Awakening knowledge (Bodhi-ñāṇa) of the Realised One?”

“Yes, I do, venerable sir.”

“Why, then, in spite of your belief, do you persist in entreating me thrice?”

“Venerable sir, I have been told by the Fortunate One himself thus: ‘Ānanda, whoever has cultivated, practised, used as a medium, taken as his basis, kept up, mastered, and fully developed the four bases of psychic power (iddhi-pāda) could, if he so wished, live for the maximum lifespan or even beyond the maximum lifespan. Ānanda, the Realised One has cultivated, practised, used as a medium, taken as his basis, kept up, mastered, and fully developed the four bases of psychic power. Therefore, Ānanda, the Realised One could, if he so wished, live for the maximum lifespan or even beyond the maximum lifespan.’ Venerable sir, it is on account of those words of the Fortunate One that I make the appeal thrice.”

“Do you believe that, Ānanda?”

“Yes, venerable sir, I do.”

“Ānanda, although the Realised One thus gave clear hints, you failed to grasp them. It never occurred to you to entreat the Fortunate One: ‘May the Fortunate One, for the welfare of mankind, for the benefit, well-being and happiness of Devas and humans, out of compassion for the world, live for the maximum lifespan! May the Fortunate One live for the maximum lifespan!’ Therefore, Ānanda, this failure to entreat me then is your doing, your own omission. Ānanda, if you had entreated me then, the Realised One might have refused the entreaty twice but might have acceded to it on the third time. Therefore, Ānanda, this failure to entreat me then is your own doing, your own omission.

Similar Instances of Omission

Ānanda, on one occasion, I was staying on the mountain abode on the Gijjhakūṭa hill [1040] in Rājagaha. At that time I said to you: ‘Ānanda, pleasant is the city of Rājagaha. Ānanda, pleasant is the Gijjhakūṭa hill. Ānanda, whosoever has cultivated, practised, used as a vehicle, taken as his basis, kept up, mastered, and fully developed the four bases of psychic power (iddhi-pāda), could, if he so wished, live for the maximum lifespan or even beyond the maximum lifespan. Ānanda, the Realised One has cultivated, practised, used as a vehicle, taken as his basis, kept up, mastered, and fully developed the four bases of psychic power. Therefore, Ānanda, the Realised One could, if he so wished, live for the maximum lifespan or even beyond the maximum lifespan.’

Ānanda, although the Realised One thus gave clear hints, you failed to grasp them. It never occurred to you to entreat the Fortunate One: ‘May the Fortunate One, for the welfare of mankind, for the benefit, well-being and happiness of Devas and men, out of compassion for the world, live for the maximum lifespan! May the Fortunate One live for the maximum lifespan!’ Ānanda, if you had entreated me then, the Realised One might have refused the entreaty twice but might have acceded to it on the third time. Therefore, this failure to entreat me then is your own doing, your own omission.

Ānanda, on one occasion I was dwelling at the foot of the Gotama Banyan tree in Rājagaha … I was dwelling at the Corapapāta cliff near Rājagaha … I was dwelling in the Sattapaṇṇi cave on the side of Vebhāra mountain near Rājagaha … I was at Kāḷasilā at the side of the Isigili mountain near Rājagaha … at the Ebony Grove in the Sappasoṇḍika mountain range near Rājagaha … at the Tapodārāma monastery in Rājagaha … at Veḷuvana Kalandakanivāpa … at the Mango Grove of Jīvaka … at the Migadāya Wood in Maddakucchi near Rājagaha … Ānanda, while I was dwelling at those places, too, I said to you: ‘Ānanda, Rājagaha is pleasant … Gotama banyan tree is pleasant … Corapapāta cliff is pleasant … Sattapaṇṇi cave is pleasant … Kāḷasilā at the side of Isigili mountain is pleasant … the Ebony Grove in the Sappasoṇḍika mountain range is pleasant … Tapodārāma monastery is pleasant … Veḷuvana Kalandakanivāpa is pleasant … the Mango Grove of Jīvaka is pleasant … the Migadāya Wood in Maddakucchi is pleasant. Ānanda, whoever has cultivated, practised, used as a vehicle, taken as his basis, kept up, mastered, and fully developed the four bases of psychic power could, if he so wished, live for the maximum lifespan or even beyond the maximum lifespan. Ānanda, the Realised One has cultivated, practised, used as a vehicle, taken as his basis, kept up, mastered, and fully developed the four bases of psychic power. Therefore, Ānanda, the Realised One could, if he so wished, live for the maximum lifespan or even beyond the maximum lifespan.’

Ānanda, although the Realised One thus gave clear hints, you failed to grasp them. It never occurred to you to entreat the Fortunate One: ‘May the Fortunate One, for the welfare of mankind, for the benefit, well-being and happiness of Devas and men, out of compassion for the world, live for the maximum lifespan! May the Fortunate One live for the maximum lifespan!’ Ānanda, if you had entreated me then, the Realised One might have refused the entreaty twice but might have acceded to it on the third time. Therefore, Ānanda, this failure to entreat me then is your own doing, your own omission.

Ānanda, on one occasion, while I was living at the Udena Shrine in Vesālī, there too, I said to you: ‘Ānanda, Vesālī is pleasant. The Udena shrine is pleasant. Ānanda, [1041] whoever has cultivated, practised, used as a vehicle, taken as his basis, kept up, mastered, and fully developed the four bases of psychic power could, if he so wished, live for the maximum lifespan or even beyond the maximum lifespan. Ānanda, the Realised One has cultivated, practised, used as a vehicle, taken as his basis, kept up, mastered, and fully developed the four bases of psychic power. Therefore, Ānanda, the Realised One could, if he so wished, live for the maximum lifespan or even beyond the maximum lifespan.’

Ānanda, although the Realised One thus gave clear hints, you failed to grasp them. It never occurred to you to entreat the Fortunate One: ‘May the Fortunate One, for the welfare of mankind, for the benefit, well-being and happiness of Devas and humans, out of compassion for the world, live for the maximum lifespan! May the Fortunate One live for the maximum lifespan!’ Ānanda, if you had entreated me then, the Realised One might have refused the entreaty twice but might have acceded to it on the third time. Therefore, Ānanda, this failure to entreat the Fortunate One then is your own doing, your own omission.

Ānanda, on one occasion, while I was staying at the Gotama Shrine in this very city of Vesālī … at the Sattamba shrine in this very city of Vesālī … at the Bahuputta shrine in this very city of Vesālī … at the Sārandada shrine in this very city of Vesālī … Ānanda, today, at the Cāpāla shrine, the Realised One has just said to you: ‘Ānanda, Vesālī is pleasant, the Cāpāla shrine is pleasant. Ānanda, whosoever has cultivated, practised, used as a vehicle, taken as his basis, kept up, mastered, and fully developed the four bases of psychic power could, if he so wished, live for the maximum lifespan or even beyond the maximum lifespan. Ānanda the Realised One has cultivated, practised, used as a vehicle, taken as his basis, kept up, mastered, and fully developed the four bases of psychic power. Therefore, Ānanda, the Realised One could, if he so wished, live for the maximum lifespan or even beyond the maximum lifespan.’

Ānanda, although the Realised One thus gave clear hints, you failed to grasp them. It never occurred to you to entreat the Fortunate One: ‘May the Fortunate One, for the welfare of mankind, for the benefit, well-being and happiness of Devas and humans, out of compassion for the world, live for the maximum lifespan! May the Fortunate One live for the maximum lifespan!’ Ānanda, if you had entreated me then, the Realised One might have refused the entreaty twice but might have acceded to it on the third time. Therefore, Ānanda, this failure to entreat the Fortunate One then is your own doing, your own omission.”

“Ānanda, have I not previously told you that it is in the very nature of things that we must part with those most near and dear to us somehow, even while we are living, or when death divides us, or when we are of different planes of existence? Ānanda, in this matter, how could one expect anything that has the nature of arising, of appearing, of being conditioned, and of dissolution, not to disintegrate? It is not possible for anyone to wish so.

Ānanda, the Realised One has discarded, thrown up, given up, abandoned, thrown away, and relinquished the life-maintaining mental process. And the Realised One has spoken out in no uncertain terms that the Parinibbāna of the Realised One will not be long in coming, that three months hence the Realised One will realize Parinibbāna. There is no possibility of the Realised One, for the sake of living, could go back on his word.

Come, Ānanda, let us [1042] go to the Pinnacled Hall at the Great Wood.” – “Very well, venerable sir,” said Ven. Ānanda.

37 Factors on the Side of Awakening

Then the Buddha, accompanied by Ven. Ānanda, went to the Pinnacled Hall at the Great Wood. There, he said to him: “Ānanda, go and summon all the monastics living in Vesālī to come and assemble in the Assembly Hall.” Ven. Ānanda caused all the monastics living in Vesālī to gather in the Assembly Hall. Then he went to the Buddha, made obeisance to him, and standing in a certain place, reported: “Venerable sir, the monastics are assembled. May the Fortunate One go to them as and when he wishes.”

Then the Buddha went to the Assembly Hall, took his seat prepared for him, and addressed the monastics as follows: “Monastics, the doctrines which I have perceived through path-insight and which I have expounded to you should be mastered, resorted to, cultivated, put to constant practice. If you master, resort to, cultivate and constantly practise these doctrines, this teaching, which is the practice of purity, will endure long and perpetuate itself, thus making for the welfare of mankind, the preservation of the world, the benefit, well-being and happiness of Devas and humans.

These doctrines are:

Monastics, these 37 doctrines constituents of Awakening, which I have perceived through path-insight and expounded to you, should be mastered, resorted to, cultivated, and put into constant practice. If you master, resort to, cultivate and constantly practise these doctrines, this teaching, which is the practice of purity, will endure long and perpetuate itself, thus making for the welfare of mankind, the preservation of the world, the benefit, well-being and happiness of Devas and humans.”

Then the Buddha further said to the monastics: “Now, look monastics, I exhort you: Decay is inherent in all compounded things, physical or mental. With mindfulness and diligence strive towards the goal of liberation. The Parinibbāna of the Realised One will take place before long; three months hence the Realised One will realize Parinibbāna.”

Having said this, the Buddha further spoke these words in verse:

“My age is now quite ripe having, turned eighty. Only a little just three months of my life remains. I shall have to depart, leaving you behind. I have made a refuge of myself.

Monastics, never be forgetful, be possessed of mindfulness, be pure in morality. Keep your mind collected, think right, and guard your mind ever closely against defilements.

Monastics, in this teaching of the Doctrine and Discipline he who remains holding fast to the good doctrine will be able to get rid of the cycle of rebirths and make an end of all suffering (dukkha).” [1043]

Farewell to Vesālī

Then the Buddha, rearranging his robes in the morning, took his alms bowl and double robe and entered the city of Vesālī for the alms round. After the alms round, after having had his meal, he left the place of his meal. On leaving the place, he turned around and looked back towards Vesālī, like a tusker looking back. Then he said to Ven. Ānanda, “Ānanda, this will be the last time the Realised One looks on Vesālī. Come, Ānanda, let us go to Bhaṇḍa village.” – “Very well, venerable sir,” said Ven. Ānanda.

Although it was the Buddha’s intention to turn around to look back, due to the intervention of the guardian spirit of the great earth, that act was not actually carried out, for the great earth, as if unable to bear the sight of the Supreme Being turning around, rotated itself so that the Buddha stood with his person facing Vesālī. The great earth intervened as if it were saying: “Great Lord, your fulfilling of the perfections has been unique. So why should there be the need for the Fortunate One to trouble himself to turn around physically just to look back as with other ordinary people?” In any case, the expression that: “The Fortunate One turned around to look back like a tusker,” was used with reference to the Buddha’s intention to do so.

The Four Principles

Then the Buddha, accompanied by his large company of monastics, visited Bhaṇḍu village and took up his residence there. During his sojourn there he discoursed to the monastics as follows: “Monastics, it is through not having proper understanding and penetrative knowledge of four principles that I, as well as yourselves, have had to fare along the long course of the round of existences (Saṁsāra), going through from existence to existence. And the four principles are as follows:

Monastics, I have properly understood and gained penetrative knowledge of the noble morality; I have properly understood and gained penetrative knowledge of the noble concentration … of the noble wisdom … of the noble liberation. Craving for existence has been completely eradicated so that craving which drags one to renewed existence is extinct in me. Now there will be no more rebirth.”

Then the Buddha further said to the monastics in verse:

“Monastics, Buddha Gotama, of vast following, has correctly known these principles of supreme morality, concentration, wisdom and liberation. Having gained penetrative knowledge of them through path-insight, he has out of compassion expounded them to the monastics.

The teacher of Devas and humans, endowed with the fivefold eye of wisdom, who has quelled all the fires of the defilements, has made an end of all suffering (dukkha) in himself as well as in his Arahat disciples.”

During his sojourn at Bhaṇḍu village the Buddha, considering his approaching death, discoursed to the monastics of the repeated theme as follows: “Such is morality, such is concentration, such is wisdom. Concentration developed through morality is efficacious and productive. Wisdom developed through concentration is efficacious and productive. The mind that is developed through wisdom is thoroughly liberated from the moral taints: the taint of sense-desire, the taint of craving for continued existence, and the taint of ignorance of the four noble truths.”

The Four Great Authorities

Then after staying at Bhaṇḍu village for as long as he wished, the Buddha said to Ven. Ānanda: “Come, Ānanda, let us go to Hatthi village, to Amba village, to Jamba village, and thence to the town of Bhoga.”

“Very well, venerable sir,” said Ven. Ānanda, and the Buddha, accompanied by a large following of monastics, arrived at the town of Bhoga, where he dwelled at the Ānanda shrine. During his sojourn there, the Buddha discoursed to the monastics on the four great authorities, which are the principles to assess the doctrines that are being taught by persons of high esteem:

1. “Monastics, in this teaching, if a monastic should say thus: ‘Friends, I have heard this exposition from the mouth of the Fortunate One, such and such is the Discourses (Dhamma); such and such is the Discipline (Vinaya); such and such is the teaching of the Buddha.’

Monastics, the words of that monastic should not be readily accepted or readily rejected. The words and phrases stated by him and attributed to the Buddha should be carefully noted. They should be collated with the Discourses and compared with the Discipline.

If, on collation with the Discourses and comparison with the Discipline, the words and phrases, as stated by the monastic, do not agree with the Discourses or are not in line with the Discipline, then it must be concluded that: “This certainly is not what the Fortunate One said. It is something wrongly learnt by the monastic.’ And concluding thus, monastics, those words should be rejected and ignored. [1045]

If, on the other hand, the words and phrases, as stated by the monastic, on being collated with the Discourses and compared with the Discipline, are found to agree with the Discourses and are in line with the Discipline, then it must be concluded that: ‘This certainly is what the Fortunate One said. It is something correctly learnt by the monastic.’ Monastics, remember well this first principle regarding assertions attributed to a great authority.

2. And then, monastics, in the teaching, if a monastic should say thus: ‘Here is such and such monastery where the community of monastics has an elder in charge. I have heard this exposition from that particular community of monastics: such and such is the Discourses (Dhamma); such and such is the Discipline (Vinaya); such and such is the teaching of the Buddha.’

Monastics, the words of that monastic should not be readily accepted or readily rejected. The words and phrases stated by him and attributed to the Saṅgha of a certain monastery should be carefully noted. They should be collated with the Discourses, and compared with the Discipline.

If, on collation with the Discourses and comparison with the Discipline, the words and phrases, as stated by the monastic, do not agree with the Discourses or are not in line with the Discipline, then it must be concluded that: ‘This certainly is not what the Fortunate One said. It is something wrongly learnt by the monastic.’ And concluding thus, monastics, those words should be rejected and ignored.

If, on the other hand, the words and phrases as stated by the monastic, on being collated with the Discourses and compared with the Discipline, are found to agree with the Discourses and are in line with the Discipline, then it must be concluded that: ‘This certainly is what the Fortunate One said, it is something correctly learnt by the monastic.’ Monastics, remember this second principle regarding assertions attributed to a great authority.

3. And then, monastics, in the teaching, if a monastic should say thus: ‘There is such and such monastery where many elders of wide learning who have memorized the Pāḷi text, who abide by the Doctrine and the Discipline, and who are thoroughly versed in the Monastic Rules (Pātimokkha), I have heard this exposition from these elders themselves: such and such is the Discourses (Dhamma); such and such is the Discipline (Vinaya); such and such is the teaching of the Buddha.’

Monastics, the words of that monastic should not be readily accepted or readily rejected. The words and phrases stated by him and attributed to the elders should be carefully noted. They should be collated with the Discourses and compared with the Discipline.

If, on collation with the Discourses and comparison with the Discipline, the words and phrases, as stated by the monastics, do not agree with the Discourses or are not in line with the Discipline, then it must be concluded that: ‘This certainly is not what the Fortunate One said. It is something wrongly learnt by the monastic.’ And concluding thus, monastics, these words should be rejected and ignored.

If, on the other hand, the words and phrases as stated by the monastic, on being collated with the Discourses and compared with the Discipline, are found to agree with the Discourses and are in line with the Discipline, then it must be concluded that: ‘This certainly is what the Fortunate One said. It is something correctly learnt by the monastic.’ Monastics, remember well this third principle regarding assertions attributed to a great authority.

4. And then, monastics, in this teaching, if a monastic should say thus: ‘There is a certain elder of wide learning who has memorized the Pāḷi texts, who abides by the Doctrine and the Discipline, and who is thoroughly versed in the Monastic Rules. I have heard this exposition from that monastic himself: such and such is the Discourses (Dhamma); such and such is the Discipline (Vinaya); such and such is the teaching of the Buddha.’

Monastics, the words of that monastic should not be readily accepted or readily rejected. [1046] The words and phrases stated by him and attributed to the learned elder should be carefully noted. They should be collated with the Discourses and compared with the Discipline.

If, on collation with the Discourses and comparison with the Discipline, the words and phrases, as stated by the monastics, do not agree with the Discourses or are not in line with the Discipline, then it must be concluded that: ‘This certainly is not what the Fortunate One said. It is something wrongly learnt by the monastic.’ And concluding thus, monastics, these words should be rejected and ignored.

If, on the other hand, the words and phrases, as stated by the monastic, are in line with the Discourses and with the Discipline, then it must be concluded that: ‘This certainly is what the Fortunate One said. It is something correctly learned by the monastic.’ Monastics, remember well this fourth principle regarding assertions attributed to a great authority. Monastics, remember well these four principles regarding assertions attributed to the great authorities.”

Miscellaneous Points on the Four Great Authorities

On this subject of the four great authorities, the commentary draws the attention of the reader to miscellaneous points touching on it. A brief note follows. Herein:

Four directive principles are laid down by the Buddha regarding what sort of medicinal preparation is proper for monastics:

There are four types of answers to match the four types of questions: [1047]

The four guides (vinaya).

The three great Buddhist councils.

These are the three great official Buddhist Councils. [1048] First, remember the four great authorities as taught in the Discourses, the four great authorities as taught in the Vinaya, the four types of questions and answers, the four guides and the three great official councils.

Then apply them to practical problems thus:

While the Buddha was staying at the Ānanda shrine, in the town of Bhoga also, being mindful of his approaching passing, he exhorted the monastics, where there was occasion to do so, in the following words:

“Such is morality; such is concentration; such is wisdom. Concentration developed through morality is efficacious and productive. Wisdom developed through concentration is efficacious and productive. The mind that is developed through wisdom is thoroughly liberated from the moral pollutants: the pollutant of sense desire, the pollutant of craving for continued existence, and the pollutant of ignorance of the four noble truths.”