40c: The Last Days 3, In Malla

Cunda, the Goldsmith’s Son

Then after staying at the town of Bhoga for as long as he wished, the Buddha said to Ven. Ānanda: “Come, Ānanda, let us go to Pāvā.” – “Very well, venerable sir,” said Ven. Ānanda. And the Buddha, accompanied by his large following of monastics, went to Pāvā where he dwelled in the Mango Grove monastery donated by Cunda, the goldsmith’s son.

When Cunda, the goldsmith’s son, heard the news that the Buddha had arrived and was staying at his Mango Grove monastery, he approached him, made obeisance to him, and sat in a suitable place. The Buddha pointed out to Cunda, the benefits of the doctrine, exhorted him to set himself up in the practice of the Dhamma, and gladdened him in the practice. After listening to his discourse, Cunda 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 signified his acceptance by remaining silent.

Cunda, knowing that the Buddha had accepted his request, rose from his seat, paid respects to him and left respectfully. The next day, he had choice foods of hard and soft kinds prepared at his home, including tender pork (sūkara maddava), meat of a wild pig that was neither too old nor too young. “Venerable sir, it is time to proceed. The food-offering is ready,” he announced to the Buddha.

Then in the morning, the Buddha, taking his alms bowl and robes, went to the house of Cunda, accompanied by the monastics, and sat on the seat prepared for him. Being thus seated, the Buddha said to Cunda, the goldsmith’s son: “Cunda, you may serve me the tender pork prepared by you; and you may serve the other food prepared by you to the company of monastics.”

“Very well, venerable sir,” answered Cunda, and accordingly served the personally prepared tender pork to the Buddha, and the other personally prepared food to the Saṅgha.

After finishing the meal, the Buddha said to Cunda: “Cunda, bury the remaining tender pork in a pit. I see no one else, besides me, in all the celestial world of Devas, Māras and Brahmas, or in this human world of ascetics and Brahmins, rulers and men who, should he perchance to eat it, could digest it properly.” This the Buddha declared categorically.

“Very well, venerable sir,” said Cunda and accordingly buried the remaining tender pork in a pit. Then he approached the Buddha, made obeisance to him, and sat in a suitable place. And the Buddha taught Cunda a discourse on the doctrine. Then the Buddha rose from his seat and departed.

Thereafter, subsequent to the meal offered by Cunda, the Buddha became afflicted with a severe illness, an acute form of dysentery with discharge of blood, causing great pain near unto death but he bore the pain with mindfulness and clear comprehension, without perturbation. Then he said to Ānanda: “Come, Ānanda, let us go to Kusinārā.” “Very well, venerable sir,” said Ven. Ānanda.

Drinking Water

Then the Buddha left the road and went to the foot of a tree. There, he said to Ven. Ānanda: “Ānanda, fold my double robe fourfold and place it on the ground. Ānanda, I am weary. I shall sit down for a while.”

“Very well, venerable sir,” Ven. Ānanda assented, and he placed on the ground the double robe folded fourfold. The Buddha sat on the seat thus prepared and said: “Ānanda, go and get some drinking water. Ānanda, I am thirsty. I want to have a drink of water.” Ven. Ānanda said: “Venerable sir, 500 carts have just now crossed the stream. The shallow water is disturbed and is turbid. Venerable sir, the river Kakudhā is not far off. There the water is clear, sweet, cool and free from muddiness. The river bank is also pleasant and inviting. The Fortunate One may take his drink of water at the river Kakudhā and also may cool his limbs there.”

“Ānanda, go and get some drinking water. Ānanda, I am thirsty. I want to have a drink of water.” Ven. Ānanda again said: “Venerable sir, 500 carts have just crossed the stream. The shallow water is disturbed and is turbid. Venerable sir, the river Kakudhā is not far off. There the water is clear, sweet, cool and free from muddiness. The river bank is also pleasant and inviting. The Fortunate One may take his drink of water at the river Kakudhā, and also may cool his limbs there.”

“Ānanda, go and get some drinking water. Ānanda, I am thirsty. I want to have a drink of water.” After being commanded thrice by the Buddha, Ven. Ānanda assented: “Very well, venerable sir,” and taking the alms bowl, went to the little stream. Then the shallow water which was turbid after having been disturbed by the caravan, became mysteriously clear, pure and free from muddiness. Thereupon, Ven. Ānanda thought to himself: “Wonderful indeed, and marvellous indeed, is the great power of the Realised One! This shallow stream which was turbid due to the crossing of the caravan is, on my arrival, flowing clear, pure and free from muddiness.”

With these thoughts of wonderment, Ven. Ānanda took the drinking water in the alms bowl, went back to the Buddha, and said: “Wonderful indeed, venerable sir, marvellous indeed, venerable sir, is the great power of the Realised One! That shallow stream which was turbid due to the crossing of the caravan just now, on my arrival there, was flowing clear, pure and free from muddiness. Now let the Fortunate One drink the water. Let the Fortunate One drink the water.” And the Buddha drank the water.

The Twelve Debts of the Buddha ^{[See Apadāna 39.10, and its commentary, the Charming and Pure People (Visuddha-jana-vilāsiṇī).]}

In this connection it would seem appropriate to mention briefly the twelve counts of recompense which might be considered as twelve debts the Buddha had to meet in Saṁsāra:

These twelve consequences of the past blunders of the Bodhisatta were related by the Buddha himself in the Connection with Previous Deeds in the Traditions about the Buddha (Pubba-kamma-pilotika-buddha-apādāna, Ap 39.10).

Pukkusa, the Malla Prince

While the Buddha was sitting at the foot of the tree after having a drink of water, Pukkusa, a Malla Prince, who was a disciple of Āḷāra Kālāma, was on his journey from Kusinārā to Pāvā. Seeing the Buddha sitting at the foot of a tree, Pukkusa of the Mallas approached him, made obeisance to him, and sat in a suitable place.

Then he addressed the Buddha: “Wonderful it is, venerable sir, marvellous it is, venerable sir, how the recluses remain in their tranquil state! Venerable sir, as it happened in the past, Āḷāra Kālāma, while on a journey, left the road and sat down at the foot of a tree by the roadside to spend the day. At that time, 500 carts passed by, very close to him.

Venerable sir, a man who was following behind the 500 carts went towards Āḷāra Kālāma and asked: ‘Sir, did you see 500 carts pass by?’

Āḷāra said: ‘Friend, I did not see them.’

‘Sir, how is it then? Did you hear the noise of those carts?’

‘Friend, I did not hear the noise either.’

‘Sir, how is it then? Were you asleep then?’

‘Friend, I was not asleep either.’

‘Sir, how is it then? Were you quite conscious then?’

‘Yes, friend, I was quite conscious.’

‘Sir, you say you did not see nor hear the 500 carts that passed very close by you even though you were conscious and awake. Yet your double robe [1053] is covered all over with dust, isn’t it?’

‘It is so, friend.’

Venerable sir, after having that dialogue with Āḷāra Kālāma that man thought thus: ‘Wonderful it is, marvellous it is, that the recluses remain in their tranquil state! This recluse Āḷāra, although conscious and awake, did not see nor hear the 500 carts that passed close by him!’ And saying how deeply he revered Āḷāra Kālāma, he went away.”

Thereupon the Buddha said to Pukkusa of the Mallas: “Pukkusa, what do you think of this? Someone, though conscious and awake, does not see nor hear the 500 carts that pass close by him. Another person, though conscious and awake, does not see nor hear a downpour of rain with rumbling thunder, lightning and crashing thunderbolts close by him. Now, of these two cases, which is the more difficult to achieve? Which is the more unlikely to happen?”

“Venerable sir,” replied Pukkusa, “to remain unseeing and unhearing of the passing of carts close by oneself, be it 500, 600, 700, 800, 900, 1,000, or even 100,000 carts, cannot be called difficult compared to the other case. Indeed, it is much more difficult to remain unseeing and unhearing the downpour of rain with rumbling thunder, lightning and crashing thunderbolts close by. It is more unlikely to happen.”

Then the Buddha said: “Pukkusa, at one time, I was living in a straw hut at the town of Āluma. During that time, there was a downpour of rain with rumbling thunder, lightning and crushing of thunderbolts. A thunderbolt struck near my hut killing four oxen and two cultivators who were brothers.

Then, Pukkusa, a large number of people came out from the town to see the place where the four oxen and two cultivators were killed. By that time, I had come out of the straw hut and was walking up and down in the open near the hut. A man from that crowd drew near me, and after paying respects to me, stood at a suitable distance. I asked that man: ‘Friend, why are there many people gathered?’

‘Venerable sir, four oxen and two cultivators were struck by a thunderbolt and killed while it rained heavily with rumbling thunder and lightning. These people have come to see the damage. But, venerable sir, where were you at that time?’

‘Friend, I have been here all the while.’

‘Venerable sir, how is it, then? Did you see what happened?’

‘Friend, I did not see it.’

‘Venerable sir, how is it then? Did you here that sound?’

‘Friend, I did not hear the sound either.’

‘Venerable sir, how is it then? Were you asleep?’

‘Friend, I was not asleep either.’

‘Venerable sir, how is it then? Were you conscious?’

‘Yes, friend, I was conscious.’

‘Venerable sir, is it that, though conscious and awake, you neither saw nor heard the heavy rain, rumbling thunder, lightning and crashing thunderbolts?’

‘That is so, friend.’

Pukkusa, at the end of the dialogue, the man thought: ‘Wonderful it is, marvellous it is that recluses or monastics remain in their tranquil state! The Fortunate One here, though conscious and awake, did not see nor hear the heavy rain, rumbling thunder, lightning and crashing thunderbolts!’ And saying how deeply he [1054] revered me, he made obeisance to me and went away.”

A Special Gift to the Buddha

After the Buddha had said these words, Pukkusa of the Mallas said to him: “Venerable sir, whatever high esteem I had for Āḷāra Kālāma, I now throw it away as if I would throw away rubbish in a strong wind, or let go as if I would cast some worthless thing down the rushing stream.

Venerable sir, excellent is the Dhamma! Venerable sir, excellent is the Dhamma! It is as if, venerable sir, that which has been turned over has been turned up, or as if that which has been hidden is revealed, or as if a lost traveller was told the way, or as if a lamp was lit in a dark place so that those with eyes may see visible objects, even so the Fortunate One has shown the Dhamma to me in various ways. Venerable sir, I take refuge in the Buddha, I take refuge in the Dhamma, I take refuge in the Saṅgha! May the Fortunate One regard me as a lay disciple, one who has taken refuge in the Three Treasures, from this day to the end of life.”

Then Pukkusa called a man and said to him: “Man, go and bring me the pair of fine golden-hued pieces of cloth that are reserved for ceremonial occasions.” And when the pair of lengths of fine golden-hued cloth were brought, Pukkusa, the Malla Prince, offered them to the Buddha, saying: “Venerable sir, may the Fortunate One, out of compassion for me, accept this pair of fine ceremonial lengths of cloth.” The Buddha said: “In that case, Pukkusa, present one to me and one to Ānanda.” And so Pukkusa presented one piece to the Buddha and the other piece to Ven. Ānanda.

Then the Buddha pointed out to Pukkusa the benefits of the doctrine, exhorted him to set himself up in the practice of the Dhamma, and gladdened him in the practice. After thus pointing out the benefits of the Dhamma, being exhorted to set himself up in the practice of the Dhamma, and being gladdened in the practice, Pukkusa rose from his seat and after paying respects to the Buddha, departed respectfully.

Not long after Pukkusa was gone, Ven. Ānanda placed the pair of fine golden-hued robes on the body of the Buddha. Once they were placed on the person of the Buddha, the pair of robes appeared to lose their splendour against the natural splendour of the Buddha’s person. Ven. Ānanda was awestruck. He exclaimed what he saw. Thereupon the Buddha explained to him thus: “Ānanda, what you say is true. Ānanda, what you say is true. There are two occasions when the natural colour of the Realised One becomes exceedingly clear and his complexion exceedingly bright.

These two occasions are: The night, Ānanda, when the Realised One attains Supreme Perfect Self-Awakening, and the night in which he passes away leaving no trace of the five aggregates, and realizes Complete Nibbāna. [1055] Ānanda, these are the two occasions on which the natural colour of the Realised One’s person becomes exceedingly clear and his complexion exceedingly bright.

Ānanda, today, in the last watch of the night, in the Sāla grove of the Malla princes where the road to Kusinārā turns, between the twin Sāla trees, the Realised One’s realization of Parinibbāna will take place.”

Then the Buddha said: “Come, Ānanda, let us go to the river Kakudhā.”

“Very well, venerable sir,” said Ven. Ānanda in assent.

Then the Buddha proceeded to the river Kakudhā accompanied by a large number of monastics. He entered the river, bathed in it, and drank its water. Back again on the river bank, he went to the mango grove by the river. Ven. Ānanda was then at the river bank drying the loin cloth in which the Buddha bathed. There, he said to Ven. Cunda: “Cunda, fold my double robe fourfold and place it on the ground. I am weary. I need to lie down.”

Ven. Cunda assented respectfully, and placed the folded double robe on the ground and the Buddha lay down on his right side in a noble posture, with his left foot above the right foot, placed slightly beyond it, with mindfulness and clear comprehension, and keeping in mind the time of arising. Ven. Cunda kept watch there, seated nearby.

The Merits of the Two Meals

When Ven. Ānanda returned to the Buddha, he made the following special remarks about the last meal: “Ānanda, it may happen that someone may cause unhappiness to Cunda, the goldsmith’s son, by saying: ‘Friend Cunda, the Fortunate One passed away after he had eaten his last meal provided by you. How unfortunate, what a loss to you.’

Should such a thing happen, Cunda should be solaced thus: ‘Honourable Cunda, the Fortunate One passed away after he had eaten his last meal provided by you. How fortunate, what a good gain for you. Honourable Cunda these are the words I heard from the mouth of the Fortunate One himself: “There are two offerings of food that surpass all other food offerings in their benefit, and whose merits compare well as between the two of them. The two offerings are: The food offered to the Realised One, after eating which the Realised One attains Supreme Perfect Self-Awakening, and the food offered to the Realised One, after eating which the Realised One passes away leaving no trace of the five aggregates, and realizes Complete Nibbāna. These two offerings of food surpass all other food offerings in their benefit, and whose merits compare well as between the two of them.” These are the words I heard from the mouth of the Fortunate One himself.’

That being so, the honourable Cunda, the goldsmith’s son has in store for him: The merit that will ensure him long life, the merit that will ensure him good looks, the merit that will ensure him well-being and happiness, the merit that will ensure him large following, the merit that leads to the Deva realm, and the merit that ensures him pre-eminence. Thus should Cunda the goldsmith’s son be solaced.”

Then the Buddha, comprehending the matter, uttered this exalted verse on the spur of the moment (udāna):

“In one who gives, merit grows. In one who is self-controlled, enmity cannot gather. One who has insight wisdom abandons evil. One who is endowed with generosity, morality, concentration and wisdom, having destroyed attachment, hatred and delusion, attains peace.”

Herein the equal merit in Sujātā’s milk rice at the Bodhi tree and Cunda’s tender pork might be a matter of controversy. One might ask: “At the time the Fortunate One ate Sujātā’s milk rice, he had not destroyed [1056] attachment, hatred and delusion whereas at the time he ate Cunda’s food-offering, he was free from attachment, hatred and delusion. Thus the state of purity was not equal, how could the merit in the offering be equal?”

The answer is this: the equal factors in both are:

Now to expand this:

1. After eating Sujāta’s milk rice, the Buddha extinguished the defilements and become a Buddha which is the Parinibbāna of the defilements (kilesa), the realization of Nibbāna with the five aggregates remaining.

After eating Cunda’s tender pork, the Buddha extinguished the re-arising of the five aggregates, which is the Parinibbāna of the aggregates (khandha), the realization of Nibbāna with no aggregates remaining.

Thanks to Sujāta’s milk rice, there arose in the Buddha’s physical system superior corporeality (paṇīta-rūpa). This gave strength to the mental system so that the Dhamma body, comprising the arising of insight, the arising of path, and the arising of fruition, was able to destroy the defilements without difficulty, thus leading to the Parinibbāna of the defilements.

Cunda’s food-offering, likewise provided proper sustenance to the Buddha and enabled him to renounce the five aggregates without difficulty, thus leading to the Parinibbāna of the aggregates.

2. On the day of the Awakening, the Buddha, after eating the milk rice offered by Sujātā, had the strength to dwell in the attainment of concentration comprising 24,000 billion absorptions which was to become his daily routine (devasika-vaḷañjana-samāpatti). After eating Cunda’s food offering, the Buddha was, in spite of his severe dysentery, also able to keep up the daily routine of dwelling in the attainment of concentration comprising 24,000 billion absorptions.

3. Sujātā offered her milk rice to the Bodhisatta thinking him to be the guardian spirit of the great tree, later to be called the Mahā Bodhi tree. But when she knew that it was the Buddha to whom she made her offering and that he become a Buddha after having her meal of milk rice and that the Buddha got sustenance for 49 days from her food-offering, she was intensely happy. “What a great fortune for me, what a great gain to me!” She contemplated repeatedly, thus increasing her meritorious thoughts of delightful satisfaction and joy. Similarly, when Cunda learnt that his food-offering was the Buddha’s last meal, after which, he realized Nibbāna with no aggregates remaining, he was overjoyed. “What a great fortune for me, what a great gain to me!” he contemplated repeatedly, in this way increasing his meritorious thoughts of delightful satisfaction and joy.

The 2.4 Million Billion Sustained Absorptions

As discussed in the sub-commentary to the Collection of the Thematic Discourses (Saṁyutta-nikāya) on the Discourse about the Emancipation (Parinibbāna-sutta, SN 6.15), according to some teachers (keci): The Buddha in his daily routine dwelled in the absorptions of great compassion (mahā-karuṇā) numbering 12,000 billion times, and the Arahat fruition (Arahatta-phala) absorptions numbering the same; thus dwelling in a total of 24,000 billion absorptions known as the attainments resorted to daily (devasika-vaḷañjana-samāpatti).

Another explanation: With the Buddhas, the return to the life-continuum thought-moment (bhavaṅga-citta) is very swift. Entering into and dwelling in a certain type of absorption as from one to another is an accomplished feat. To enter into absorption and to emerge from absorption, the Buddha needs just two or three thought-moments. That being so, it is routine for the Buddha to dwell in the five types of fine-material absorptions and the four types of non-material absorptions, the measureless attainments (appamaññā-samāpatti), the cessation attainment (nirodha-samāpatti) and [1057] the Arahat fruition attainment (Arahatta-phala-samāpatti), thus making a daily total of twelve types of attainment (samāpatti). One 1,000 billion times for each of these twelve attainments were entered into every morning, and the same number of absorptions repeated every afternoon, thus a daily routine of 24,000 billion absorptions took place every day. This is according to some teachers.

According to other (apare) teachers it was customary for the Buddha to dwell in the cessation attainment (nirodha-samāpatti) every day. Entering into the cessation attainment is to be preceeded by insight meditation. With the Buddhas, the subject of contemplation to develop insight-meditation leading to the cessation attainment is dependent origination (paṭicca-samuppāda). ^{Refer to chapter 16 on the great diamond insight (mahā-vajira-vipassanā).} This meditation procedure involves contemplating the twelve factors of dependent origination (paṭicca-samuppāda) in the forward order beginning from ignorance (avijjā), each for 1,000 billion times. Thus 12,000 billion times are devoted to the twelve factors of dependent origination or dependent origination (paṭicca-samuppāda). Then contemplating the same twelve factors in the reverse order involves another 12,000 billion times. The entering into the cessation attainment, with dependent origination (paṭicca-samuppāda) as the subject of contemplation, is therefore 12,000 billion times each for the forward and the reverse order of dependent origination, thereby taking up 24,000 billion times. This is what other teachers say.

Since the 24,000 billion times are devoted daily to the absorptions by the Buddha, what significance is there about these absorptions on the day of Awakening and on the day of passing away? The significance, as pointed out in the sub-commentary on the Collection of the Long Discourses (Dīgha-nikāya), is that on these particular days the absorptions are built up on a more rigorous mental discipline that requires contemplating the seven aspects of physical phenomena (rūpa-sattaka) and seven aspects of mental phenomena (nāma-sattaka) in the preliminary insight-meditation.

Kusinārā as the Buddha’s Last Repose

Then the Buddha said to Ven. Ānanda: “Come, Ānanda, let us go to the Sāla grove of the Malla princes where the road bends to Kusinārā town, on yonder bank of the river Hiraññavatī.”

“Very well, venerable sir,” Ven. Ānanda assented. Then the Buddha, accompanied by a large body of monastics, reached at last the Sāla grove of the Malla princes where the road bends to Kusinārā town on the further bank of the river Hiraññavatī. There, he said to Ven. Ānanda: “Ānanda, lay the couch with its head to the north between the twin Sāla trees. Ānanda, I am weary, and wish to lie down.”

“Very well, venerable sir,” said Ven. Ānanda, and laid the couch with its head to the north between the twin Sāla trees, And the Buddha lay down on his right side in a noble posture, with his left foot above the right foot, placed slightly beyond it, with mindfulness and clear comprehension.

On this journey from Pāvā to Kusinārā, a very large body of monastic disciples, almost beyond count, had gathered around the Buddha because from the time of the news of his imminent passing away had gone out of the small village of Veḷuva, all monastics living at various places, who had come to the Buddha, did not disperse.

In the Sāla grove of the Malla princes where the couch for the Buddha was laid, there were two fine rows of Sāla trees at the north, where the head of the couch was placed, and at the south. Amidst these two rows, there was a pair of Sāla trees at the opposite ends of the couch whose roots, branches and foliage were intertwined so that they were referred to as the twin Sāla trees. There was a couch used by the Malla princes in the Sāla grove and it was the couch that the Buddha commanded Ānanda to be laid for him, and which was duly complied with. [1058]

“Ānanda, I am weary, and wish to lie down.” The significance of these words may be considered in the light of the Buddha’s natural physical might, which was equal to the strength of 10 billion of ordinary elephants, equivalent to that of ten Chaddanta white elephants, or that of 100 billion average men. All that marvellous might drained down with the dysentery, like the water poured down into a funnel filter, after the Buddha had eaten Cunda’s food. The distance from Pāvā to Kusinārā was a mere three miles, or half of a league, ^{A league is variously taken as seven and half to twelve and half miles.} yet the Buddha had to make 25 pauses on his journey. At the end of the last leg of his journey, on entering the Sāla grove at sunset, he was overwhelmed by the ailments. Hence, his admission of uneasiness and need to lie down was an ominous signal to the world that he was as good as dead.

Here one might be tempted to ask: “Why did the Buddha take as much trouble to get to Kusinārā? Were not other places fit to be his last repose?” The answer is there was no place which was actually unfit for that great occasion. But there were three reasons for the Buddha in choosing this insignificant town of Kusinārā as the place of his last repose. He saw the following three eventualities and considered:

These were the three reasons why the Buddha took so much trouble to get to Kusinārā.

As the Buddha lay there on the couch, the twin Sāla trees burst forth into full bloom, though it was not the flowering season, and in adoration of the Buddha, rained down blossoms, continuously scattering them over his body.

Also, celestial Mandārava flowers fell from the sky, continuously scattering themselves over the body of the Buddha, signifying the adoration of the Buddha by the celestial beings; also celestial sandalwood powder fell from the sky, continuously scattering itself over the body of the Buddha, signifying the adoration of the Buddha by the celestial beings; and celestial music wafted in the sky, celestial melodies resounded in the air above, in adoration of the Buddha.

Then the Buddha said to Ven. Ānanda: “Ānanda, the twin Sāla trees burst forth into full bloom though it is not the flowering season, and in adoration of the Realised One, rain fell, continuously scattering them over the body of the Realised One.

Also, celestial Mandārava flowers fall from the sky, continuously scattering themselves over the body of the Realised One, signifying the adoration of the [1059] Realised One by the celestial beings; also celestial sandalwood powder falls from the sky, continuously scattering itself over the body of the Realised One, signifying the adoration of the Realised One by the celestial beings; and, celestial music wafts in the sky, celestial melodies resound in the air above, in adoration of the Realised One.

Ānanda, all these forms of adoration cannot be called sufficient acts of honour, esteem, reverence, adoration or worship of the Realised One. Ānanda, the male monastic or female monastic, or the male lay disciple, or the female lay disciple, who practices according to the doctrine leading to the supermundane, who conducts himself correctly in the practice, and who leads a righteous life, by such a follower of the Realised One only is the Realised One best honoured, esteemed, revered, adored, and worshipped.

Accordingly, Ānanda, train yourselves diligently with a firm resolve to practice according to the doctrine leading to the supermundane; conduct yourselves correctly in the practice, and lead a righteous life.”

“Mandārava flowers bloom in the Nandā Lake in the Tāvatiṁsa Realm.” The leaf of the plant is about the size of an umbrella, and the pollen collects in each flower is as much as a basketful. Not only Mandārava flowers, but also other celestial flowers, such as the coral flower and other celestial flowers, were strewn down by the Devas who dwell around the regions at the walls of the Cakkavāḷa, Tāvatiṁsa and Brahma realms so that there was a continuous sprinkling of celestial flowers.

Likewise, “celestial sandalwood” here should be understood to represent various other kinds of scented wood not only from the Deva realm but from the realms of Nāgas, Garuḷas, and other foreign lands of the human world, as well as all kinds of exotic natural scents in various forms, such as gold dust, silver powders, minerals, rocks, etc. In short, all the sentient worlds, celestial as well as terrestrial, joined in sprinkling scented dust of all descriptions continuously onto the reclining Buddha at Kusinārā.

“Celestial music,” also represents a universal symphony played by musicians of all the sentient worlds extending throughout the 10,000 world-element, including Devas, Nāgas, Garuḷas and human beings that sounded in the sky of the world-element.

“Celestial melodies resounded in the air above.” Behind the statement lies a touching story. It concerns Varuṇa and Vāruṇā Devas who have exceedingly long lifespans. These Devas, on learning that the Deva who was the Bodhisatta was going to be reborn in the human world, started making a garland for presentation to the Bodhisatta on the day of his conception. Before they had finished making the garland they heard the news that the Bodhisatta was conceived in the human mother’s womb. So when other Devas asked them for whom the garland was being made, they said: “Our garland is not finished yet, so it has to be presented to the Bodhisatta on the day he is born.”

Again, when they learnt that the Bodhisatta was already born, the garland-making Devas said: “Well, we will present it to the Bodhisatta on the day of his renunciation.” When, after 29 years of life in the human world, the Bodhisatta renounced the world, the garland-makers heard the news and said: “We will present it to the Buddha on his day of Awakening.” Then after six years of the Bodhisatta’s great struggle and the news of his Awakening reached the garland-making Devas, they said: “We will present it to the Fortunate One on the day of the first discourse.” After 49 days dwelling in absorption at seven different places, when the first discourse was delivered at the Deer Park, the garland-making Devas [1060] said: “Well, we will present it to the Fortunate One on the day the Fortunate One displays the twin miracle.” When the news that the twin miracle had taken place reached the garland-makers, they thought of offering the garland when, after three months, the Buddha had descended from the Tāvatiṁsa Realm. And when the news of the Buddha’s descent from the Tāvatiṁsa Realm was received also, they thought of offering the garland on the day the Buddha relinquished his life-maintaining thought-process. But by that day the garland was still not finished, and so they said: “The garland is still not finished; we will honour the Fortunate One with it on the day of his passing away.”

Now that the latest news of the Buddha lying on his deathbed reached the garland-makers and that at the third watch of that very night the Buddha would be passing away, the Varuṇa Devas and Vāruṇā Devas exclaimed, quite bewildered: “How is that? Just today the Bodhisatta is known to be conceived in his mother’s womb; just today he is born; just today he has renounced earth and home; just today the Fortunate One has attained Awakening; just today he has delivered his first discourse; just today he has displayed the twin miracle; just today he has descended from the Tāvatiṁsa Realm; just today he has relinquished the life-maintaining thought-process, and just today he is about to pass away! Should he not have tarried till breakfast time the next day? It is just too soon, too early, for such a great personage who has fulfilled the ten perfections supremely and has become a Buddha to pass away now.”

Thus murmuring mournfully, the Varuṇa Devas and the Vāruṇā Devas came before the Buddha bringing with them the great garland, still unfinished, together with more flowers to go into its making. But they could not find any place in this world-element amidst the celestial crowds who had already gathered so that they were obliged to recede to the edge of the world-element, and had to keep the great garland hanging in the air above. Then those Devas ran about the rim of the world-element holding onto another’s hands or embracing one another, all the while contemplating the noble attributes of the Three Treasures, and singing devotional songs on the 32 marks of the great man, the six-hued aura of the Buddha, the ten perfections, the 550 existences of the Bodhisatta, and the fourteen knowledges of the Buddha; and singing the refrain at the end of each song: “The Fortunate One with such great following and fame! The Fortunate One with such great following and fame!” All these beautiful melodies were coming from these great Devas so that celestial music resounded in the air above.

Even while the Buddha was lying there, on the couch, he saw the great gathering of Devas and Brahmas which filled the entire world-element, from the earth’s surface to the brim of this world-element and from its brim to the Brahma world. On seeing the zeal with which they were honouring the Buddha, the Buddha said the above words to Ven. Ānanda. After mentioning the marvellous modes of worshipping the Buddha by the celestial beings of the 10,000 world-element, the Buddha pointed out that the material offerings (āmisa-pūjā) were not sufficient in themselves as the best way of doing honour to the Buddha, but that only by learning and practising the doctrine is the best honour done to the Buddha. In saying these words the Buddha also implied that since the very beginning when, having been endowed with the eight factors required of a full-fledged Bodhisatta as the ascetic Sumedha, he had aspired to Buddhahood at the feet of Buddha Dīpaṅkara, lying face downward in the mud, offering himself to be used by the Buddha and his company of 400,000 Arahats, all his fulfilling of the perfections over four immeasurable periods (asaṅkhyeyya) and 100,000 aeons, were not for the purpose of being honoured by the celestial world with these flowers, perfumes and music, but was solely for the purpose of being honoured by his disciples following his teaching, which is the best way of doing honour to him.

The practice leading to the four paths, four fruitions and Nibbāna, the ninefold supermundane Dhamma, is the highest mode of honouring the Buddha. This practice, in accordance with Dhamma (Dhammānudhamma-paṭipatta), begins with refuge in the Three Treasures and culminates in the highest development that marks the change of the worldling into the lineage of the noble ones (gotrabhū), the state of mental maturity, which is, so to speak, on the threshold of path-knowledge (magga-ñāṇa).

A monastic who indulges in the six kinds of disrespect (agārava), disobeys the rules of monastic conduct, and lives an improper life using the four requisites, which are acquired unlawfully and not according to the rules of Vinaya, is one who does not practice in accordance with the Dhamma. The monastic, who meticulously obeys every rule prescribed of monastic conduct, is one who practises in accordance with the Dhamma. These observations apply equally to female monastics.

As for lay disciples, he who is in the habit of breaking the five precepts, such as killing, which is also known as ‘the five animosities’ because non-observance of these precepts are inimical to one’s own true interest; and who indulges in the ten courses of evil action, is called one who does not practise according to the Dhamma. The lay disciple, who is well established in the Three Treasures, who observes the five precepts, the ten precepts, who keeps fasting-day precepts on four fasting days and the four days prior to them, who is in the habit of generously giving offerings of fragrant flowers to the Three Treasures, looking after his parents, and ministering to the needs of men of virtue, is called a lay disciple who practises in accordance with the Dhamma. These observations apply equally to female lay disciples.

Honouring the Buddha by honouring the Dhamma (Dhammānudhamma-paṭipatta) is also called spiritual worship (pūjā). This kind of doing honour to the Buddha alone contributes to the perpetuation of the teaching. So long as the four categories of the Buddha’s disciples, i.e., male monastics, female monastics, lay male-disciples and lay female-disciples, are doing honour in this way the teaching will shine forth like the full moon in the clear sky.

Ven. Upavāṇa

At that time, Ven. Upavāṇa was standing in front of the Buddha, fanning him. Then the Buddha said to Upavāṇa: “Move away, monastic, do not stand in front of me.” Ven. Upavāṇa obeyed without delay, dropped the palm-leaf fan there, and stood at a suitable distance.

Thereupon it occurred to Ven. Ānanda thus: “This Ven. Upavāṇa had for a long time during the first 20 years after the Fortunate One’s Awakening been a close attendant to the Fortunate One, and yet at this period of his passing away the Fortunate One caused him to move aside, saying: ‘Move away monastic, do not stand in front of me.’ What might be the reason for the Fortunate One in doing so?”

Therefore he asked the Buddha: [1062] “Venerable sir, Ven. Upavāṇa had for a long time been a close attendant on the Fortunate One, and yet at this period of the Fortunate One’s passing away, the Fortunate One caused him to move aside with the words: ‘Move away monastic, do not stand in front of me.’ What is the reason for the Fortunate One in doing so?”

Then the Buddha, wishing to clear away from Ānanda’s mind any idea of Ven. Upavāṇa being at fault and to make it clear that Ven. Upavāṇa was not at fault, explained to him thus: “Ānanda, with the exception of the Asaññasatta Brahmas and Brahmas of the formless realm, most of the Devas and Brahmas of the ten world-elements are gathered here at Kusinārā to see the Realised One. There is not, within twelve leagues in and around this Sāla grove, a single space about the breath of a tail hair of a mountain goat that remains unoccupied by powerful Devas.

Ānanda, the Devas are murmuring against Upavāṇa thus: ‘We have come from afar to see the Realised One. It is only rarely that the Arahat, Perfectly Self-Awakened Buddhas arise in the world. And tonight, in the third watch of the night, the Realised One is due to pass away. This powerful monastic standing in front of the Fortunate One is obstructing our view. Alas! We are going to miss the chance of seeing the Realised One at his last hour.’ This is the reason why I had asked monastic Upavāṇa to step aside.”

After the Buddha had thus explained to Ven. Ānanda that Ven. Upavāṇa was told to move aside in the crowd not because he was at fault but only to satisfy the Devas, Ven. Ānanda said to the Buddha: “Venerable sir, what is the Fortunate One’s assessment of the state of mind that is present in the Devas and Brahmas?” By this, Ven. Ānanda was enquiring how far the Devas and Brahmas were able to bear the grief at the impending Buddha’s decease.

The Buddha told Ven. Ānanda that the Devas and Brahmas were in a state of despondency thus: “Ānanda, the Devas, who choose to remain in the air and are standing there as if there was firm ground to stand on, having transformed the sky into firm ground by their divine power, are wailing with dishevelled hair, their arms upraised; they fling themselves down, rolling on the ground in all directions, all the while lamenting: ‘All too soon is the Fortunate One going to realize Parinibbāna! All too soon is the Gracious One going to realize Parinibbāna! All too soon is the Visionary going to vanish from the world!’

Ānanda, the Devas, who choose to remain on the earth and are standing on the ground transforming the natural earth into supportable ground for their bodies of subtle corporeality, are wailing with dishevelled hair, their arms upraised, they fling themselves down, rolling in all directions, all the while lamenting: ‘All too soon is the Fortunate One going to realize Parinibbāna! All too soon is the Gracious One going to realize Parinibbāna! All too soon is the Visionary going to vanish from the world!’

But those Devas, who are free from sensual attachment, can bear it with fortitude in the keen contemplation that all conditioned things are impermanent by nature. And hence, how would it be possible to find any permanence in this conditioned nature?”

Four Places That Inspire Emotion

Then Ven. Ānanda said to the Buddha: “Venerable sir, it was customary for monastics who had ended the Rains Retreat period in various parts of the land to pay homage to the Fortunate One. We used to have the privilege of meeting and honouring these monastics whose presence inspired us. But, venerable sir, now that the Fortunate One will be no more, we shall not get the privilege of meeting these inspiring monastics.”

The Buddha knew how Ven. Ānanda was feeling: “Ānanda is concerned about losing the usual privilege of seeing and knowing monastics who are inspiring. Now I shall point out to him those places where he can see such monastics easily by just staying there himself.”

He therefore said to him: “Ānanda, there are four places which are worthy of pilgrimage for persons with devotion to the Three Treasures which will inspire in them a spiritual urgency.

Ānanda, these are four places which are worthy of pilgrimage for persons with devotion to the Three Treasures which will inspire in them a spiritual urgency.

Ānanda, there will come to these four places male monastics, female monastics, male lay disciples and female lay disciples who are devoted to the Three Treasures, reflecting: 1) This sacred place of Lumbinī is the place where the Realised One was born; 2) this sacred place of Mahā Bodhi is the place where the Realised One attained Supremely Perfect Awakening; 3) this sacred place of the Isipatana Deer Park is the place where the Realised One set the Supreme Dhamma Wheel turning; and 4) this sacred place of Kusinārā is the place where the Realised One realized Parinibbāna, having passed away without any attchment to the five aggregates. Ānanda, all those pilgrims, if they should die with devotion in their hearts while on pilgrimage to these four sacred places or shrines, after the death and dissolution of the body, they will be bound for fortunate destinations. They will be reborn in the Deva realm.”

Ven. Ānanda’s Questions

Then Ven. Ānanda put a series of questions to which the Buddha answered in detail.

Ven. Ānanda: “Venerable sir, how should we conduct ourselves with regard to women?”

Buddha: “Not seeing them, Ānanda.”

Ven. Ānanda: “Venerable sir, if we should unavoidably see them, what should we do?”

Buddha: “Do not speak to them, Ānanda.”

Ven. Ānanda: “Venerable sir, if we have occasion to speak to them what should we do?” [1066]

Buddha: “Ānanda, consider the woman to be your mother, or sister, etc., as the case may be, and be mindful.”

Ven. Ānanda: “Venerable sir, after the Fortunate One has passed away, what should we do with regards to the remains of the Realised One?”

Buddha: “Ānanda, do not trouble yourself about doing honour to the remains of the Realised One. I exhort you, Ānanda, devote yourselves to the noble practice. Strive in all earnest, without negligence, directing your mind towards Nibbāna. Ānanda, wise nobles, wise Brahmins and wise householders are there, in deepest devotion to the Realised One, who will see to the task of doing honour to the remains of the Realised One.”

Ven. Ānanda: “Venerable sir, in what manner should those wise nobles, wise Brahmins and wise householders perform regarding the remains of the Realised One?”

Buddha: “Ānanda, it should be performed as in the case of treating the remains of a Universal Monarch.”

Ven. Ānanda: “Venerable sir, what is the procedure in the case of treating the remains of a Universal Monarch?”

Buddha: “Ānanda, the procedure is as follows: The body of a Universal Monarch, after his decease, is wrapped up in new cloth which is made in the province of Kāsi. Over that wrapping there should be a wrapping of carded cotton-wool. ^{This is because cloth made in Kāsi is too fine to absorb oil and only cotton wool can absorb oil.} Over the cotton-wool wrapping, there should be another layer of wrapping with new cloth made in Kāsi. Then another layer of wrapping with cotton wool should be made. In this way, the body of the Universal Monarch is wrapped up in 500 pairs of cloth in successive layers and cotton wool. Then it is placed in an oil vat wrought with gold, and covered with a lid wrought with gold. Then it is placed upon a funeral pyre built of various kinds of scented wood and the body of the Universal Monarch is cremated. Then they build a shrine in memory of the Universal Monarch at the junction of the four highways. Ānanda, this is the procedure in the case of the remains of a Universal Monarch.

Ānanda, as is the procedure followed with regard to the relics of a Universal Monarch, so also should the procedure be followed with regard to the relics of the Realised One. A relic shrine (stūpa) to the honour of the Realised One should be erected at the junction of the four highways. People will make offerings of flowers or incense or scented powder, or pay homage, or will reflect on the Buddha’s greatness in front of the shrine, and for such deeds of devotion, those people will enjoy benefit and happiness for a long time.

Four Types of Person Worthy of a Relic Shrine

Ānanda, there are four types or classes of persons who are worthy of honouring by a [1067] shrine in their memory. They are:

Ānanda, on account of what special benefit is a Realised One, the Arahat, Perfectly Self-Awakened, worthy of a shrine? Ānanda, a shrine, in honour of a Realised One, arouses in the pilgrims who visit it a keen sense of devotion, with the reverential thought: ‘This shrine is in memory of the Arahat, Perfectly Self-Awakened Buddha.’ Having reverentially recalled the memory of the Realised One, after the death and dissolution of their bodies, these pilgrims will be bound for fortunate destinations. They will be reborn in the Deva realm. Ānanda, it is on account of this special benefit that a Realised One, Arahat, Perfectly Self-Awakened, is worthy of a shrine.

Ānanda, on account of what special benefit is a Paccekabuddha worthy of a shrine? Ānanda, a shrine in honour of a Paccekabuddha arouses in the pilgrims who visit it a keen sense of devotion, with the reverential thought: ‘This shrine is in memory of a Paccekabuddha who discovered the four noble truths by himself without the guidance of any teacher.’ Having reverentially recalled the memory of the Paccekabuddha, after the death and dissolution of their bodies, these pilgrims will be bound for fortunate destinations, they will be reborn in the Deva realm. Ānanda, it is on account of this special benefit that a Paccekabuddha is worthy of a shrine.

Ānanda, on account of what special benefit is a noble disciple (ariya) worthy of a shrine? Ānanda, a shrine in honour of a noble disciple (ariya) arouses in the pilgrims who visit it a keen sense of devotion, with the reverential thought: ‘This shrine is in memory of a noble disciple (ariya) of the Arahat, Perfectly Self-Awakened Buddha.’ Having reverentially recalled the memory of the noble disciple (ariya), after the death and dissolution of their bodies, these pilgrims will be bound for fortunate destinations; they will be reborn in the Deva realm. Ānanda it is on account of this special benefit that a noble disciple (ariya) is worthy of a shrine.

Ānanda on account of what special benefit is a Universal Monarch worthy of a shrine? Ānanda, a shrine in honour of a Universal Monarch arouses in the pilgrims who visit it a keen sense of devotion, with the reverential thought: ‘This shrine is in memory of a Universal Monarch who lived and ruled righteously.’ Having reverentially recalled the memory of the Universal Monarch, after the death and dissolution of their bodies, these pilgrims will be bound for fortunate destinations; they will be reborn in the Deva realm. Ānanda, it is on account of this special benefit that a Universal Monarch is worthy of a shrine.

Ānanda, these are the four types or classes of persons who are worthy of a shrine.” These were the questions by Ven. Ānanda and the detailed answers by the Buddha.

The Noble Qualities of Ven. Ānanda

After the Buddha had given detailed answers to Ven. Ānanda’s queries, Ven. Ānanda thought to himself: “The Fortunate One has discoursed to me on the four places which inspire spiritual urgency, and the benefits arising from pilgrimage to these places; he has answered me about monastic conduct regarding women; he has detailed to me the procedure about performing the last rites in honour of the Realised One; and he has explained to me about the four classes of persons worthy of a shrine. And just today the Realised One is going to realize Parinibbāna.”

These thoughts made him miserable. He felt like crying but, remembering that it would not be proper to cry near the Buddha, he retired into the assembly chamber and leaning against the door-post, he wailed: “I am still training myself for the three higher paths, and my teacher who has been so compassionate to me, is about to pass away.”

Then the Buddha asked the monastics: “Monastics, where is Ānanda?” – “Venerable sir,” the monastics replied, “Ven. Ānanda has gone into the pavilion and is leaning against the door-post, wailing: ‘I am still training myself for the three higher paths, and my teacher who has been so compassionate to me, is about to pass away!’ ”

Then the Buddha said to a monastic: “Go, monastic, say to Ānanda in my words: ‘Friend Ānanda, the Teacher calls you.’ ” – Responding to that monastic’s message, Ven. Ānanda went to the Buddha and after paying respects to him, sat in a suitable place. To Ven. Ānanda sitting there, the Buddha said: “Enough Ānanda, do not grieve, nor weep. Have I not previously told you that it is the very nature of things most near and dear to us that one must part with them somehow even while we are living, or when death divides us, or when we are on 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.

For a long time, Ānanda, you have attended upon the Realised One faithfully, whether in his presence or not, with infinite kindness in deed, with the welfare and happiness of the Realised One at heart; faithfully, whether in his presence or not, with infinite kindness in words, with the welfare and happiness of the Realised One at heart; faithfully, whether in his presence or not, with infinite kindness in thought, with the welfare and benefit of the Realised One at heart. Ānanda, you have earned much merit. Apply yourself to the task of insight meditation, and you will soon become an Arahat.” The Buddha said this to console Ven. Ānanda.

Then as if a strong man were to spread out the great earth that was folded, or as if a strong man were to smoothen the sky that was wrinkled, or as if a strong man were to push downwards Mount Cakkavaḷa, which is 164,000 leagues high, or as if a strong man were to lift up Mount Meru which is 168,000 leagues high, or as if a strong man were to shake the stem of the Jambu Rose Apple Tree [1069] which is 100 leagues high and 100 leagues wide, in order to incite wonder in the hearts of his audience.

Regarding the meritorious qualities of Ven. Ānanda, the Buddha spoke thus to the monastics: “Monastics, the attendant monastics of the Arahat, Perfectly Self-Awakened Buddhas of the past were as accomplished and devoted as my attendant Ānanda.

Monastics, the attendant monastics of the Arahat, Perfectly Self-Awakened Buddhas of the future will be as accomplished and devoted as my attendant Ānanda.

Monastics, Ānanda is wise and intelligent. He knows: ‘This is the proper time for the male monastics to approach and see the Realised One, or this is the proper time for the female monastics to approach and see the Realised One, or this is the proper time for the male lay disciples to approach and see the Realised One, or this is the proper time for female lay disciples to approach and see the Realised One, or this is the proper time for the king, the king’s ministers, or the teachers of other faiths or their adherents to approach and see the Realised One.’ ”

Four Marvellous Qualities of Ānanda

“Monastics, Ānanda has four marvellous and astounding qualities, they are:

Monastics, these are the four marvellous and astounding qualities in Ānanda.”

Four Marvellous Qualities of a Universal Monarch

“Monastics, a Universal Monarch has four marvellous and astounding qualities. They are:

These are the four marvellous qualities of a Universal Monarch.”

King Mahā Sudassana

After the Buddha had extolled the virtues of Ven. Ānanda, he said to the Buddha: “Venerable sir, pray do not realize Parinibbāna in this insignificant little town of Kusinārā. Venerable sir, there are many great cities, such as Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī and Bārāṇasī. Let the Fortunate One realize Parinibbāna in one of them. In these great cities, there are many rich nobles, many rich Brahmins and many rich householders who are devoted to the Realised One. They will carry out the task of honouring the relics of the Realised One.”

“Do not say so, Ānanda. Do not say: ‘This insignificant little town,’ Ānanda. Ānanda, as it happened in the long, long past, there was a king named Mahā Sudassana, a Universal Monarch, a Righteous Ruler over the four quarters of the four island continents bounded by the four oceans, a conqueror of all enemies, holding unchallenged sway over his territory, and endowed with the seven treasures, the customary boon of the Universal Monarch. And Ānanda, this Kusinārā town was then King Sudassana’s capital city named Kusāvatī. From east to west, it was twelve leagues long, and from north to south, it was seven leagues broad.

Ānanda, the capital city of Kusāvatī was prosperous and flourishing, populous and thronging with people, and well provisioned. Just as, Ānanda, the celestial city of Āḷakamandā, the seat of King Vessavaṇa of the Four Great Kings was prosperous and flourishing, populous with Devas and thronging with all sorts of Yakkhas, and was well provisioned. So, Ānanda, the capital city of Kusāvatī was prosperous and flourishing, populous and thronging with all sorts of people and was well-provisioned.

The capital city of Kusāvatī, Ānanda, was never silent by day nor by night, resounding with ten sounds: the noise of elephants, horses, carriages, big drums, tabors, lutes, singing, conches, music-beats with little gongs and cymbals, and of cries of: “Eat, drink, and chew.”

Having concluded this long discourse on the grandeur of Kusāvatī, the Buddha said to Ven. Ānanda: “Go you, Ānanda, enter Kusinārā and announce to the Malla princes of Kusinārā: ‘O Vāseṭṭhas, ^{This is the clan name of the Mallas.} tonight, in the third watch of the night, the Parinibbāna of the Realised One will take place. Come, Vāseṭṭhas, come! Do not let yourselves regret it later with the thought: “The Realised One passed away in our territory, and yet we failed to take the opportunity of paying our respects at his last hour.” ’ ”

“Very well, venerable sir,” said Ven. Ānanda, and went into Kusinārā with a monastic companion.

The Mallas Pay Their Last Respects

When Ven. Ānanda entered the city of Kusinārā, the Malla princes were holding a meeting at the Council Hall. Ven. Ānanda went up to them and announced, as enjoined by the Buddha: “Vāseṭṭhas, tonight, in the third watch of the night, the Parinibbāna of the Realised One will take place. Come, Vāseṭṭhas, come! Do not let yourselves regret it later with the thought: ‘The Realised One passed away in our territory, and yet we failed to take the opportunity of paying our respects at his last hour.’ ”

On hearing the message brought by Ven. Ānanda, the Malla princes, their sons and daughters, their daughters-in-law, and their wives were grief-stricken and sick at heart, and wailed, their hair dishevelled, their arms upraised; they flung themselves down, rolling on the floor in all directions, all the while lamenting: “All too soon is the Fortunate One going to realize Parinibbāna! All too soon is the Gracious One going to realize Parinibbāna! All too soon is the Visionary going to vanish from the world!”

Then the Malla princes, their sons and daughters, their daughters-in-law and their wives were grief-stricken and sick at heart, and they went to the Sāla grove where they approached Ven. Ānanda. Then it occurred to Ven. Ānanda thus: “If I were to let the Mallas of Kusinārā pay homage to the Fortunate One one by one, the night will have passed into dawn before all of them had finished. It would be well if I should group them together in families and cause them, family-wise, to pay homage to the Fortunate One, by announcing: ‘Venerable sir, the Malla prince named such and such with children, wife, ministers and retinue, pays homage at the feet of the Fortunate One.’ ”

Accordingly, he grouped the Mallas of Kusinārā in families and caused them family-wise, to pay homage to the Buddha, announcing: “Venerable sir, the Malla prince named such and such, with children, wife, ministers, and retinue, pays homage at the feet of the Fortunate One,” thus finishing the whole event even before the end of the first watch of the night.

Subhadda, the Wandering Ascetic

At that time Subhadda, a wandering ascetic, was staying at Kusinārā. He had heard the news: “Tonight, in the last watch of the night, the Parinibbāna of the ascetic Gotama will take place.” Then it occurred to Subhadda, the wandering ascetic, thus: “I have already heard wandering ascetics, teachers, and teachers of teachers, declare that the Arahat, Perfectly Self-Awakened Realised Ones arise in the world only once in a very long time. Tonight, in the last watch of the night, the Parinibbāna of the Realised One, the ascetic Gotama, will take place. A certain problem, an uncertainty, has arisen in my mind, and I am fully confident that the ascetic Gotama will be able to teach the doctrine to me so that this uncertainty is cleared.”

The reason for Subhadda’s idea to meet the Buddha at the eleventh hour may be due to his past merit which had the potential and entitled him to gain Awakening only at such a late moment.

Subhadda’s Previous Existence

The peculiar nature of Subhadda’s past merit will be discussed now. In one of their previous existences, there were two farmers who were brothers and both were charitable. But the elder brother had a desire to give in generosity at every stage of the cultivation of paddy which had nine different stages. Thus, when the paddy plants were being sown, he set aside some of the seeds for giving away in generosity, which he cooked and made a seed-rice offering of them; when the paddy crop began to turn into rice, he consulted with his younger brother to extract the milky juice of the formative rice and give away in generosity. The idea was not acceptable by the younger brother who said: “Brother, why do you wish to spoil the young rice?”

Thereupon, the elder brother, to be able to carry out his desire, divided the field equally with the younger brother and extracted the milky juice of the forming rice from his portion of the field, boiled it with ghee and clear oil from sesame, and gave away in generosity as the earliest-stage rice offering. When the rice took solid grain shape, he pounded it and prepared soft rice-flakes offering. When it was time for harvesting, he made harvesting-time rice offering. When bundles of rice plants were made, he selected the earliest bound plants into bundle-time rice offering. When the bundles of rice plants were piled up on the threshing ground, he made the rice from the earliest-piled bundles into bundled-heaped rice offering. When the threshing of the bundles began, he selected the first bundles to be threshed, took the rice and made an offering of threshing-time rice offering. After the rice grains were collected from the threshing floor and heaped up, he selected the earliest samples of the heap and made a paddy-heaped rice offering. When the rice grains were put into the granary, he took the earliest samples and made a granary-time rice offering. In that manner, he made rice offerings of rice for every cultivating season.

As for the younger brother, he made his rice offering only after the harvested rice was garnered.

In their last existences, the elder brother was reborn as Koṇḍañña in the time of Buddha Gotama. When the Buddha viewed the world, thinking: “Who would deserve the privilege of hearing the first discourse?” he saw Koṇḍañña who in his previous existence had made nine various offerings of rice for every cultivating season. Therefore, Koṇḍañña, one of the five ascetics, deserved to have the privilege of hearing the first discourse entitled the Discourse setting the Dhamma Wheel Turning (Dhamma-cakkappavattana-sutta, SN 56.11). Thus Koṇḍañña, who was the first human disciple to realize the Dhamma, was called Añnāsi Koṇḍañña, ‘Koṇḍañña who has understood,’ who became a Stream-enterer along with 800 million Brahmas at the end of the first discourse.

As for the younger brother, as the result of making late offerings, the thought of seeing the Buddha came to his mind only at the last hour. ^{See the commentary to DN 16.} When the time to reap the fruit of his previous merit arrived at last, Subhadda remembered the Buddha. He lost no time to go to the Sāla grove. He approached Ven. Ānanda and said: “Ven. Ānanda, I have heard from elderly wandering ascetics, who are teachers, teachers of teachers, that the Arahat, Perfectly Self-Awakened Realised Ones arise in the world only once in a very long time. Tonight, in the last watch of the night, the Parinibbāna of the ascetic Gotama will take place. A certain problem, an uncertainty has arisen in my mind, and I am fully confident that the ascetic Gotama will be able to teach the doctrine to me so that this [1074] uncertainty is cleared. Ven. Ānanda, pray let me have the chance of seeing the ascetic Gotama!”

Thereupon, Ven. Ānanda reflected thus: “These ascetics, who believe in doctrines other than the Fortunate One’s teaching, cling to their own views. If the Fortunate One were to explain to this Subhadda at much length to make him forsake his own view, it would only strain the bodily and vocal energies of the Fortunate One, and Subhadda is not likely to renounce his own view. As it is, the Fortunate One is already weary.” So he said: “Friend Subhadda, this is out of the question. The Fortunate One is weary. Do not pester or trouble him.”

On that reply, Subhadda, the wandering ascetic, bethought himself: “Ven. Ānanda is withholding his assent. But one must be patient to get what one wants.” And so he said for the second time: “Ven. Ānanda …” Ven. Ānanda refused again. For the third time Subhadda made his appeal as before. And for the third time Ven. Ānanda refused again.

The Buddha overheard the conversation between the wanderer Subhadda and Ven. Ānanda. Since he had made this exhausting journey to Kusinārā for the sake of Subhadda, he called to Ven. Ānanda: “Ānanda, it is not fitting to stop him. Do not prevent Subhadda from seeing me. Ānanda, let Subhadda have the opportunity to see the Realised One. Whatever Subhadda shall ask of me, he will ask for his information, and not for harassing me. When I answer what he asks, he will readily understand my answer.” Then Ven. Ānanda said: “Go, friend Subhadda, the Fortunate One has given you permission.”

Then Subhadda approached the Buddha and offered courteous greetings to him. After exchanging memorable words of felicitation with him, Subhadda sat in a suitable place. Then he addressed the Buddha thus: “Reverend Gotama, there are ascetics and Brahmins who have a large following, who have adherent sects, who are leaders of their sects, who are renowned, who are proponents of their own doctrines, and who are held in esteem by many people, such as, Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambala, Pakudha Kaccāyana, Sañjaya Belaṭṭhaputta and Nigaṇṭha Nāṭaputta. Do all of them understand what they maintain as the truth? Or do all of them have no understanding of what they maintain as the truth? Or do some of them understand the truth and some of them do not?”

Subhadda’s question is essentially about Buddhahood. He asked: “Reverend sir, are Pūraṇa Kassapa and the five other religious leaders, who claim to be all-knowing Buddhas, and who are held in high esteem by many people, really All-knowing Buddhas? Or are none of them Buddhas? Or are some of them Buddhas while others are not? For if they are really Buddhas the doctrines they preach must lead to liberation from the round of existences. Are all of their doctrines conducive to liberation? Or are none of their doctrines conducive to liberation? Or are some of their doctrines conducive to liberation while others are not?”

Now, the Buddha’s intention in going to Kusinārā was to discourse on the doctrine to the Malla princes in the first watch of the night, to discourse on the doctrine to Subhadda in the middle watch of the night, to give admonition to the Saṅgha in the third watch of the night, and then to realize Parinibbāna at the approach of dawn. In that tight schedule, it would be of no benefit to Subhadda to explain to him about whether the doctrines of the six religious leaders were conducive to liberation or not, and there would be no time for such a discussion. Therefore the Buddha chose to teach Subhadda the Middle Way as contained in the noble Eightfold Path which could lead him to liberation. Accordingly he said: “Subhadda, do not ask that. Leave aside the question whether all of those religious leaders know the truth, whether none of them know the truth, or whether some of them know the truth, while others do not. Subhadda, I shall expound to you the good doctrine leading to Nibbāna. Listen and pay careful attention. I shall speak in full.” [1075] “Very well, Revered Sir,” said Subhadda, the wandering ascetic.

And the Buddha gave this discourse: “Subhadda, in whatever righteous teaching, the noble Eightfold Path is not found, therein there is not found an ascetic (samaṇa) of the first stage, a Stream-enterer (Sotāpanna) monastic, nor an ascetic of the second stage, a Once-Returner (Sakadāgāmī) monastic, nor an ascetic of the third stage, a Non-returner (Anāgāmī) monastic, nor an ascetic of the fourth stage, an Arahat.

Subhadda, in whatever righteous teaching the noble Eightfold Path is found, therein is found an ascetic of the first stage, a Stream-enterer, an ascetic of the second stage, a Once-Returner, an ascetic of the third stage, a Non-returner, and an ascetic of the fourth stage, an Arahat.

Subhadda, in this righteous teaching of mine, there is the noble Eightfold Path. In this teaching alone is found an ascetic of the first stage, an ascetic of the second stage, an ascetic of the third stage, and an ascetic of the fourth stage, an Arahat.

All other creeds are devoid of the twelve categories of monastics who comprehend the truth: The four noble ones (ariya) who have attained the paths; the four noble ones (ariya) who have attained the fruitions; and the four trainees who are cultivating insight to attain the four stages of path-knowledge. Subhadda, if these twelve monastics practise and pass on the teaching rightly, the world will not be void of Arahats.

Subhadda, at the age of 29, I renounced the world and became an ascetic to seek the all-knowing truth, the Awakening as a Buddha. It is over 50 years now, since I became an ascetic. Outside of this teaching of mine, there is no one who cultivates insight which is the prelude to the noble path, there is also no ascetic of the first stage; there is also no ascetic of the second stage; there is also no ascetic of the third stage; there is also no ascetic of the fourth stage, an Arahat.

All other creeds are devoid of the twelve categories of monastics mentioned above who comprehend the truth. Subhadda, if these twelve monastics practise and pass on the teaching rightly, the world will not be void of Arahats.”

Subhadda Ordains and Becomes an Arahat

When this was said by the Buddha, Subhadda, the wandering ascetic, said: “Venerable sir! Excellent is the Dhamma! Venerable sir! Excellent is the Dhamma! It is, venerable sir, as if that which had been turned over has been turned up, or as if that which has been hidden is revealed, or as if a lost traveller is told the way, or as if a lamp is lit and held up in a dark place so that those with eyes may see visible objects, even so has the Fortunate One shown the Dhamma to me in various ways. Venerable sir I, Subhadda, take refuge in the Buddha, I take refuge in the Dhamma, I take refuge in the Saṅgha. Venerable sir, may I be ordained into the Saṅgha in the presence of the Fortunate One; may I receive full admission into the Saṅgha.”

When Subhadda made this appeal, the Buddha said: “Subhadda, if a person, who has been a believer in another faith, wishes to receive ordination and admission into this Saṅgha as a monastic, he has to live under probation for four months, and if at the end of the four months, the monastics are satisfied with him, he will be ordained and admitted into the Saṅgha. But in this matter, I recognize there is a difference in individuals, and whether a person needs to go on probation or not.”

Subhadda replied: “Venerable sir, if a person, having been a believer in another faith and wishing to receive ordination and admission into the Saṅgha as a monastic, has to live under [1076] probation for four months, and if at the end of the four months the monastics are satisfied and grant him ordination and grant him admission, I’m prepared to live under probation even for four years. And at the end of four years, if the monastics are satisfied with me, let them grant me ordination into the Saṅgha and raise me to the status of a monastic.”

Then the Buddha said to Ven. Ānanda: “Well, then, Ānanda, let Subhadda be ordained into the Saṅgha.” – “Very well, venerable sir,” Ānanda replied. Then Subhadda said to Ven. Ānanda: “Friend Ānanda, how fortunate you all are, what a boon you all have, that you all have been personally conferred by the Fortunate One the status of close discipleship.”

Then Ven. Ānanda took Subhadda, the wandering ascetic, to an appropriate place where his head was wetted with water out of a water container, and he was taught the method of reflecting on the loathsomeness of the body, particularly the group of five parts, or aspects, of the body with skin as the fifth. With the shaving of the head and the face, robing with monastic robes, and administering of the refuges, performed in succession, he was ordained. After that Subhadda was brought before the Buddha.

Then the Buddha caused the novice Subhadda to be admitted into the Saṅgha as a full-fledged monastic (bhikkhu) and then taught him the appropriate method of meditation. Ven. Subhadda sought seclusion in the Sāla grove, went into meditation in the walking posture alone, by walking up and down. With intent mindfulness, and striving arduously, he became an Arahat during that very night, and he was endowed with the four discriminative knowledges (paṭisambhidā-ñāṇa). Then he went to the Buddha and sat there in a worshipping posture. Ven. Subhadda became one of the Arahats, and he was the last one to become an Arahat in the presence of the Buddha.

Subhadda, according to the Dhamma Verses Commentary

What is related above about Subhadda, the wandering ascetic, is according to the Long Discourse about the Emancipation (Mahā-parinibbāna-sutta, DN 16) and the commentary thereon. The story of Subhadda, the wandering ascetic, as described in the commentary on the Dhamma Verses (Dhp 254-255), is briefly related below: While the Buddha was lying on the couch, his death-bed, in the Sāla grove, Subhadda, the wandering ascetic, thought to himself: “I have referred my three questions to wandering ascetics but have not done so to the ascetic Gotama because he is young. Now, the ascetic Gotama is about to pass away. If I do not ask my questions to him, I shall have cause to regret later for failure to do so.”

Musing thus, he went to the Sāla grove where the Buddha was staying and requested Ven. Ānanda to gain an audience with the [1077] Buddha. Ven. Ānanda refused as related above. However, the Buddha said to Ven. Ānanda: “Ānanda, do not prevent him. Let him put his question to me.” Subhadda was accordingly admitted into the Buddha’s private quarters which was screened off from outside. He sat at the foot of the Buddha’s couch and addressed him thus: “How is it, Revered Gotama?

The Buddha answered the above three questions in the negative in the following verses (Dhp 254-255):

Ākāse va padaṁ natthi, samaṇo natthi bāhire,
papañcābhiratā pajā, nippapañcā Tathāgatā.

Subhadda, in the sky, there is no track. Even so, outside the Buddha’s teaching, there is no monastic of the twelve categories who can quell the defilements. All sentient beings, be they Brahmas, Devas, or humans take delight in the three factors that tend to prolong Saṁsāra: craving, conceit and wrong view. All the Buddhas are free from these factors, having overcome them at the time of Awakening at the foot of the Bodhi tree.

Ākāse va padaṁ natthi, samaṇo natthi bāhire,
saṅkhārā sassatā natthi, natthi Buddhānam-iñjitaṁ.

Subhadda, in the sky there is no track. Even so, outside the Buddha’s teaching, there is no monastic of the twelve categories who can quell the defilements. There is no conditioned thing, such as the five aggregates, that remains permanent. All the Buddhas are unperturbed either by craving, conceit, or wrong view.

At the end of the discourse Subhadda, the wandering ascetic, became a Non-returner (Anāgāmi-magga). And the audience that were present also benefited from the discourse.

The Buddha’s Last Words

After Subhadda had become the last one to become an Arahat, the Buddha gave admonition, his last one, which he addressed to Ven. Ānanda, but it was also directed towards the large gathering of monastics: “Ānanda, it may be that some of you will think: ‘The doctrine propounded by the teacher is bereft of its propounder; we have now no teacher.’ But, Ānanda, despondency of such a nature is uncalled for. The doctrine and discipline which I have taught and prescribed for you over these 45 years, is to be your teacher when I am gone.

Whereas Ānanda, monastics now address each other by the term friend (āvuso), irrespective of seniority, they should not address each other like that after I am gone. A senior monastic should address a junior monastic either by his given monastic name [1078] or by his family name, or by the title of friend (āvuso). And a junior monastic should address a senior monastic by the title of venerable sir (bhante or āyasmā).”

Ānanda, after I am gone, the Saṅgha may abolish the lesser and minor rules of the discipline, if it wishes to.

Ānanda, after I am gone, let the supreme penalty be imposed upon the monastic Channa.”

“But, venerable sir, what is the supreme penalty?”

“Ānanda, let Channa say what he likes. No monastic should make any remarks on what he says, nor should they admonish him, nor check him.”

After the Buddha had said these words to Ven. Ānanda, he addressed the monastics thus: “Monastics, in case there should be any uncertainty or misgiving in any one of you regarding the Buddha, or the Dhamma, or the Saṅgha, or the path leading to Nibbāna, or the noble practice, ask me questions, and do not leave an occasion for regret later, with the thought: ‘We were there together with the Fortunate One, and yet we failed to clear our doubts by asking him our questions.’ ”

When the Buddha said this, the monastics remained silent. He asked a second time, but the monastics remained silent. When asked for a third time, the monastics also remained silent. Thereupon, he said to them: “It may be, monastics, that you do not ask questions because you have deference for the Fortunate One, thinking: ‘We all are monastic disciples under the Fortunate One, we owe the four requisites to the Fortunate One, we have had no uncertainty about him, and yet it is not proper for us to have uncertainty about him at this last moment.’ Monastics, if that is so, then let each one tell his companion about his uncertainty or misgiving.” And still the monastics were silent.

Ven. Ānanda said to the Buddha: “Wonderful it is, venerable sir! Astounding it is, venerable sir! I believe that in this assembly of monastics there is not a single monastic who has uncertainty or misgiving regarding the Buddha, or the Dhamma, or the Saṅgha, or the path, or the practice.”

And the Buddha said: “Ānanda, you say this out of faith. But, as for the Realised One, it is a matter of knowledge that, in this assembly of monastics, there is not a single monastic who has uncertainty or misgiving regarding the Buddha, or the Dhamma, or the Saṅgha, or the path, or the practice.

Ānanda, amongst these 500 monastics, even the least accomplished one is a Stream-enterer (Sotāpanna), not liable to be reborn in the four miserable realms, but is destined to gain the three higher paths. ^{This was said with Ven. Ānanda in mind.} Then the Buddha said to the monastics as his last admonition:

Handa dāni, bhikkhave, āmantayāmi vo,
vaya-dhammā saṅkharā, appamādena sampādetha.

Now, monastics, I say this as my last exhortation: Decay is inherent in all compounded things, strive with heedfulness to complete the task.

This was the Buddha’s last exhortation. This was given even as he was on his death-bed. It is a most significant compression of all that he had taught over 45 years into just one word, heedfulness (appamāda). [1080]

The Buddha’s Parinibbāna

After the Buddha had uttered these words about striving with heedfulness (appamādena sampādetha), no more words were uttered. The whole Sāla grove fell silent. The Buddha was then engaged in mental activity only, preparing himself to realize utter cessation through passing away. His mind was now purely absorbed in meditation.

First, the Buddha entered into the first fine material absorption (rūpāvacara-kriyā-paṭhama-jhāna). Rising from the first absorption, he entered into the second absorption. Rising from the second absorption, he entered into the third absorption. Rising from the third absorption, he entered into the fourth fine material absorption.

Rising from the fourth absorption, he entered and became absorbed in the non-material absorption of the sphere of infinity of space (arūpāvacara-kriyā-ākāsānañcāyatana-samāpatti). Rising from the absorption of the sphere of infinity of space, he entered and became absorbed in the sphere of the infinity of consciousness (viññāṇañcāyatana-samāpatti). Rising from the absorption of the sphere of infinity of consciousness, he entered and became absorbed in the sphere of nothingness (ākiñcañāyatana-samāpatti). Rising from the absorption of the sphere of nothingness, he entered and became absorbed in the sphere of neither-consciousness-nor-non-consciousness (nevasaññā-nāsaññāyatana-samāpatti). Rising from the absorption of the sphere of neither-consciousness-nor-non-consciousness, he entered and became absorbed in cessation (nirodha-samāpatti), so-called because consciousness and sensation cease during the absorption.

While the Buddha was absorbed in cessation, there was no breathing. When Ānanda noticed the stoppage of breathing, he was alarmed and asked Ven. Anuruddha: “Venerable sir, has the Fortunate One passed away?” Ven. Anuruddha explained to Ānanda: “No, friend, the Fortunate One is only in the absorption of cessation which is marked by a complete cessation of consciousness and sensation.”

Then the Buddha, rising from the absorption of cessation, entered and became absorbed in the sphere of neither-consciousness-nor-non-consciousness. Rising from the absorption of the sphere of neither-consciousness-nor-non-consciousness, he entered and became absorbed in the sphere of nothingness. Rising from the absorption of the sphere of nothingness, he entered and became absorbed in the sphere of infinite consciousness. Rising from the absorption of the sphere of infinite consciousness, he entered and became absorbed in the sphere of infinite space. Rising from the absorption of the sphere of infinite space, he entered into the fourth fine material absorption. Rising from the fourth absorption, he entered into the third absorption. Rising from the third absorption, he entered into the second absorption. Rising from the second absorption, he entered into the first absorption.

Then again, rising from the first absorption (jhāna), the Buddha entered into the second absorption. Rising from the second absorption, he entered into the third absorption. Rising from the third absorption, he entered into the fourth absorption. Rising from the fourth absorption, he contemplated equanimity and one-pointedness of mind, the two absorption factors of the fourth absorption, alternatively or both of them together. Then at the end of the reviewing impulsion (paccavekkhaṇa-mahā-kriyā-javana), with the life-continuum thought-moment or consciousness, which is associated with happiness, associated with knowledge, the unprompted resultant of the first-order, which is the truth of suffering (dukkha-sacca) of neither meritorious nor demeritorious thought, the Buddha realized Parinibbāna and made an end of suffering (dukkha).