DN 16 Mahaparinibbana Sutta

The Sutta is a running description of events of the last four months of Buddha’s life hence it's also called the discourse on the last days of Buddha. It comprises of

Discussion between the Buddha and the minister, Vassakara in Rajagaha just before the rainy retreat of the unity of the Licchavis.
Details of how Buddha spent the three months of rain retreat from Nalanda to Kusinara, across Pataligama, Vesali, Pava and other cities.
The Great Decease
The distribution of relics and erection of eight memorial mounds

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Thus have i heard.
(King Ajatasattu)

Once the Blessed One was staying dwelt at Rajagaha , on the mountain called Vultures' Peak. At that time King Ajatasattu of Magadha wanted to wage war against the Vajjians. He spoke in this fashion: "These Vajjianss, so powerful and strong, I shall annihilate them and make them perish. I shall utterly destroy them."

King Ajasattu told his chief minister, the brahmin Vassakara to go to the Blessed One (Buddha), pay homage in his name at his feet, wish him good health, strength, ease, vigour, and comfort. He also told Brahmin to let Buddha know of his intention to wage war against the Vajjis. He asked him to return and report whatever the Blessed One replies as the Tathagatas do not lie.

(7 Conditions of a Nation's welfare)
When Brahmin Vassakara met the Buddha, he exchanged courtesies with the blessed one, sat down on one side and conveyed King Ajatasattu's message on waging war against the Vajjians.

That's when Buddha explained the 7 conditions of a Nation's welfare. Buddha asked Ananda: "Ananda, have you heard that Vajjians have frequent gatherings and their meetings are well attended?" Ananda replied: "I have heard, Lord, that this is so."
Buddha: "Ananda, so long as the Vajjians hold regular and frequent assemblies then they will be expected to prosper and not decline. "Ananda, then have you heard that the Vajjians assemble and disperse peacefully and they carry on their business in harmony?"
Ananda: "I have heard, Lord, that they do."
Buddha: "Ananda, so long as they do so, the growth of the Vajjians is to be expected and will not decline. Ananda, have you heard that the Vajjians neither authorize nor rules, but proceed in accordance with their ancient traditions?
Ananda: "I have heard, Lord, that they do."
Buddha: "Ananda, so long as they do so, the growth of the Vajjians is to be expected and will not decline"

Buddha :" Have you heard that they honor, respect, revere and salute the elders among them and think it's worthwhile to listen to them"
Ananda: "I have heard, Lord, that they do."
Buddha: "Ananda, so long as they do so, the growth of the Vajjians is to be expected and will not decline. Have you heard that the Vajjians do not forcibly abduct others' wives and daughters and they do not compel them to live with them?
Ananda: "I have heard, Lord, that they do."
Buddha: "Ananda, so long as they do so, the growth of the Vajjians is to be expected and will not decline. "

Buddha: "Have you heard, Ananda that Vajjians show respect, honor, esteem, and veneration towards their shrines, both those within the city and those abroad. Also they do not withdraw from the proper support made and given before?
Ananda: "I have heard, Lord, that they do."
Buddha: "Ananda, so long as they do so, the growth of the Vajjians is to be expected and will not decline. Have you heard that the Vajjians dutifully protect and guard the arahats, so that those arahants may come in future to live there and for those who have already come might live there in peace?"
Ananda: "I have heard, Lord, that they do."
Buddha: "Ananda, so long as they do so, the growth of the Vajjians is to be expected and will not decline. "

Then Buddha turned to Brahmin Vassakara and said: "Once, brahmin, When i was staying at the Sarandada Shrine in Vesali, I taught the Vajjians these seven conditions leading to a nation's welfare. Hence brahmin, as long as the Vajjians keep these 7 principles then their growth is to be expected and they will not decline."

Brahmin Vassakara replied: " Reverend Gotama, if the Vajjians keep to even one out of even principles, they will be expected to prosper and not decline, far less than keeping all 7. There's no way that King Ajatasattu can conquer them by force of arms but only by means of propaganda and setting them against one another (treachery or discord). " After that he asked for his leave as he had much work to do and left to report to King Ajatasattu what Buddha said.

(Welfare of the Bhikkhus)

Then, soon after Vassakara's departure, Buddha addressed the Venerable Ananda to assemble as many Bhikkhus residing around Rajagaha in the hall of audience. Venerable Ananda did as he was requested and informed the Blessed One: "The community of bhikkhus is assembled." Then Buddha rose from his seat, went up to the hall of audience, took his appointed seat there, and addressed the bhikkhus thus: "Monks, i shall teach you the seven conditions that are conducive to the welfare of the sangha. Listen and pay heed to what I shall say."

Buddha continued on the 7 conditions which are conducive for the Sangha to prosper and not decline are:
1. Hold regular and frequent assemblies
2. Meet in harmony, break up in harmony, carry on their business in harmony
3. Do not authorize what has not been authorized; do not abolish what has been authorized; proceed accordingly to what has been authorized by rules of training
4. Honor, respect, revere and salute the elders who are long ordained, fathers and leaders of the order
5. Do not fall prey to desires which arise in them and lead to rebirth
6. Devoted to forest lodgings
7. Preserve their personal mindfulness
So that in future the good companions will com to them, those who are already with them will feel at ease. As long as monks hold to these 7 things, seen to do so then they will be expected to prosper and not decline.

(7 Good qualities)
Buddha: "Monks, there are seven further conditions leading to welfare. Listen and pay heed to what I shall say."
Monks replied : "So be it, Lord.
Buddha continued: "Do not rejoice, delight and absorbed in:

Works
Chattering
Sleeping
Company
Evil desires
Mixing and associating with evil friends and
Do not rest content with partial achievements

As long as monks hold to these 7 things and are seen to do so, then they will be expected to prosper and not decline. "I will tell you another 7 things which are conducive to the welfare, monks you should continue with:

Faith
Modesty
Fear of doing wrong
Learning
Aroused vigour
Established mindfulness
Wisdom

As long as monks hold to these 7 things and are seen to do so, then they will be expected to prosper and not decline.

(7 factors of enlightenment)
Buddha : " Now i will tell you the seven factors of enlightenment that are conducive for your welfare:

Mindfulness
Investigation into phenomena
Energy
Delight/bliss
Tranquility
Concentration
Equanimity.

As long as monks hold to these 7 things and are seen to do so, then they will be expected to prosper & not decline."

(7 Perceptions)
Buddha: "You should develop and cultivate 7 perceptions which are conducive for your welfare. You all should cultivate the perception of

Impermanence
Egolessness (Non-self)
Of (the body's) impurity
Of (the body's) wretchedness/danger
Of relinquishment/overcoming
Of dispassion
Of cessation.

(6 conditions to be remembered)
Buddha: " Monks , now i shall tell you the 6 things that are conducive to communal living, monks have to:

Show loving kindness in private and public in terms of speech, actions and thoughts
Share gifts with virtuous fellows when they receive rightful gifts including contents of alms bowl which they do not keep to themselves
Maintain rules of discipline which are spotless, perfect, leading to liberation, praised by the wise, uninfluenced and favorable to concentration of the mind in private
Maintain rules of discipline which are spotless, perfect, leading to liberation, praised by the wise, uninfluenced and favorable to concentration of the mind in public
Continue the Noble practice which lead to the cessation of suffering and remain in such awareness in private till liberation.
Continue the Noble practice which lead to the cessation of suffering and remain in such awareness in public till liberation.

So long, bhikkhus, these six conditions leading to welfare are endured among the bhikkhus, and the bhikkhus are seen doing it then the sangha growth is to be expected, not their decline."

(Comprehensive discourse)

The Blessed One, living at Rajagaha, at the hill called Vultures' Peak, gave a comprehensive discourse to the monks: "This is virtue (morality), this is concentration (samadhi) and this is wisdom (panna). Concentration when it is fully developed by virtuous conduct brings great fruit and profit. Wisdom when it is fully developed by concentration brings great fruit and profit. The mind that is fully developed in wisdom is utterly freed from the taints of lust, of becoming, of false views and ignorance."

When the Blessed One had stayed at Rajagaha as long as he pleased, he addressed the Venerable Ananda thus: "Come, Ananda, let us go to Ambalatthika." Together with a large community of bhikkhus, Buddha stayed in the king's rest house; and there, too, the Blessed One often gave the same discourse on morality, concentration and wisdom to the monks.

When the Blessed One had stayed at Ambalatthika as long as he pleased, he addressed the Venerable Ananda thus: "Come, Ananda, let us go to Nalanda." Together with a large community of bhikkhus, they stayed in the mango grove of Pavarika, in Nalanda.

(Sariputta's Lion's Roar)

Then the Venerable Sariputta went to the Blessed One, respectfully greeted him, sat down at one side, and spoke thus to him: "It is clear to me that there never has been, will be or there is another recluse or brahmin now that is more exalted in Enlightenment than the Blessed One."
Buddha replied: " You have spoken boldly with a Bull's voice, Sariputta! You have roared the lion's roar of certainty! But how is this, Sariputta? Those Arahants, Fully Enlightened Ones of the past — do you have direct personal knowledge of all those Blessed Ones, in terms of their virtue, their meditation, their wisdom, their abiding, and their emancipation?"
Sariputta: "No lord"
Buddha: " Then have you perceived all the arahants, fully enlightened ones of the future?"
Sariputta: "No lord"
Buddha : "Then what about me? I am the present Arahant, the Fully Enlightened One and do you have direct personal knowledge as to my virtue, my meditation, my wisdom, my abiding, and my emancipation?"
Sariputta: "No lord"

Buddha then addressed Sariputta: " So you have no such direct personal knowledge of the Arahants, the Fully Enlightened Ones of the past, the future, and the present. Thus Sariputta you have spoken boldly with a bull's voice and roared the lion's roar with your declaration."

Sariputta replied: "Lord Buddha, indeed i do not have such direct personal knowledge but I have come to know the lawfulness of the Dhamma. Supposedly Lord, a king's frontier fortress was strongly fortified with strong bastions and it had a single gate whereby there was a gatekeeper, intelligent, experienced, and prudent, who would keep out the stranger but allow the friend to enter. As he patrols the path that leads all around the fortress, he does not perceive a hole in the ramparts that's big enough to allow a cat to slip through. So he comes to the conclusion: 'Whatever grosser living things are to enter or leave this city, they will all have to do so just by this gate.' In the same way, Lord, I have come to know the lawfulness (drift) of the Dhamma.

All the Blessed Ones, Arahants, Fully Enlightened Ones of the past had abandoned the five hindrances, the mental defilements that weaken wisdom. They had firmly established the four foundations of mindfulness in their minds and had duly cultivated the seven factors of enlightenment, and they were fully enlightened in unsurpassed, supreme Enlightenment. All the blessed ones, arahants, the fully enlightened ones of the future will do likewise just like yourself the current fully enlightened Buddha. "

Then also while staying at Nalanda, in the mango grove of Pavarika, the Buddha often gave a comprehensive discourse to the bhikkhus: "This is virtue (morality), this is concentration (samadhi) and this is wisdom (panna). Concentration when it is fully developed by virtuous conduct brings great fruit and profit. Wisdom when it is fully developed by concentration brings great fruit and profit. The mind that is fully developed in wisdom is utterly freed from the taints of lust, of becoming, of false views and ignorance."

When the Blessed One had stayed at Nalanda as long as he pleased, he addressed the Venerable Ananda thus: "Come, Ananda, let us go to Pataligama." So Buddha and the whole company of monks went to Pataligama.

The lay-followers of Pataligama invited Buddha to stay at the council hall. The Blessed One consented by his silence. Knowing the Blessed One's consent, the devotees of Pataligama rose from their seats, respectfully saluted him and keeping their right sides towards him, departed for the council hall. Then they prepared the council hall by covering the floor all over, arranging seats and water, and setting out an oil lamp. After the preparation, they respectfully greeted him, stood at one side and announced: "Lord, the council hall is ready. You may come in when you are ready."

Buddha got ready,took his alms bowl and robe and went to the council hall together with the company of bhikkhus. After rinsing his feet, the Blessed One entered the council hall and took his seat close to the middle pillar, facing east. The monks too after rinsing their feet, also entered the council hall and took seats near the western wall, facing east, so that the Blessed One was before them. The devotees of Pataligama, after rinsing their feet entered the council hall, sat down near the eastern wall, facing west, so that the Blessed One was in front of them. Then Buddha taught them a discourse:

(The Fruits of an Immoral and Moral Life)

Buddha addressed the devotees of Pataligama thus: "The immoral man that is not virtuous encounters five perils:

great loss of wealth through heedlessness and neglecting his affairs
A bad reputation because of his immoral misconducts
A timid and troubled demeanor in every society, be it that of nobles, brahmans, householders, or ascetics
He will die in a confused state death
At the breaking up of the body after death, he will rebirth in a realm of misery, in an unhappy state, in the nether world, in hell.

These are the five outcomes of leading a non-virtuous immoral life.

"Householders, there are Five blessings when a man is righteous and virtuous:

Great increase of wealth through his diligence
A favorable good reputation because of his virtue
A confident deportment, without timidity, in every society, be it that of nobles, brahmins, householders, or ascetics
A serene un-confused death
At the breaking up of the body after death, rebirth in a happy state, in a heavenly world.

These are the five advantages to one who has good morality and virtuous.

Then Buddha instructed, inspired and delighted the lay followers of Pataligama with more Dhamma talk until late at night. After which he dismissed them and they rose from their seats, paid their respect to Buddha and left.

At that same time, the chief ministers of Magadha namely Sunidha and Vassakara were building a fortress at Pataligama in defense against the Vajjians. And at that time there were thousands of devas who also had taken possession of sites at Pataligama for their lodging. In the region where devas of great power prevailed, officials of great power were bent on constructing their dwellings; and where devas of medium power and lesser power prevailed, officials of medium and lesser power were bent on constructing their dwellings.

The Buddha saw all this with his divine eye, that thousands of devas were residing in Pataligama. And rising before dawn, the Blessed One addressed the Venerable Ananda thus: "Who is it, Ananda, that is erecting a city at Pataligama?" Venerable Ananda replied: "Sunidha and Vassakara, Lord, the chief ministers of Magadha, are building a fortress at Pataligama, in defence against the Vajjians."

Buddha continued: "Ananda, it's just as if Sunidha and Vassakara had taken counsel with the gods of the Thirty-three. I have seen thousands of devas that have taken possession of sites at Pataligama. Truly, Ananda, as far as the Aryan race extends and trade routes spread,Pataliputta will a trade-center, a chief city that scatters its seeds far and wide. But Pataliputta, Ananda, will be faced with three perils — fire, water, and internal dissension."

Then Sunidha and Vassakara went to the Blessed One, and after a courteous greeting and exchanging many pleasant words with the Buddha; they stood at one side and addressed him thus: "May the Venerable Gotama please accept our invitation for tomorrow's meal, together with the order of monks." And Buddha consented by his silence.
Sunidha and Vassakara departed and went home to prepare the meal. When it was time, they invited Buddha and the Sangha over for the meal. After the meal, Buddha thanked them with these verses:
' Wherever he may dwell, the wise and virtuous man makes his home,
  He should feed those the virtuous leaders of the holy life.
  He shares his merits with the local devas.
  And so revered, the devas pay respect and honor him in turn
  They will be gracious to him just like a mother would for her son,
  And he who thus enjoys the devas' grace will be happy and good fortune.'

After this, the Blessed One rose from his seat and departed.

Crossing the Ganges

Then Sunidha and Vassakara followed behind the Buddha saying: "Through whichever gate the recluse Gotama departs from today, that gate shall be named the Gotama-gate; and the ford by which he will cross the river Ganges shall be named the Gotama-ford."
When the Blessed One came to the river Ganges, it was full to the brim. And some people went in search of a boat or float, while others tied up a raft with a desire to get across the river. The blessed One, as quickly as a strong man might stretch out his bent arm, vanished from this side of the river Ganges, and came to stand on the other side.
As the Blessed One saw the people who desired to cross the river, he gave forth the solemn utterance:
They who have bridged the ocean vast,
Leaving the lowlands far behind,
While others still their frail rafts bind,
Are saved by wisdom unsurpassed.

Journey to Vesali : Doctrine on Four noble truths

Buddha spoke to the Venerable Ananda, saying: "Come, Ananda, let us go to Kotigama." Then the Blessed One took up his abode at Kotigama together with a large community of bhikkhus.

Buddha addressed the monks saying: "Bhikkhus, it is through not understanding, not penetrating the Four Noble Truths that this long course of birth and death has been passed through and undergone by us. What are these four noble truths? They are the noble truth of suffering; the noble truth of the origin of suffering; the noble truth of the cessation of suffering; and the noble truth of the way to the cessation of suffering. Only when these 4 noble truths have been realized and penetrated; by cutting off this craving for existence then there will be no more becoming and cycle of rebirth. "

Then Buddha added on:
"Through not seeing the Four Noble Truths,
Having long traversed this weary path from birth to birth.
When these (four noble truths)are known, removed is rebirth's cause,
The root of sorrow plucked; then that ends rebirth.

Also at Kotigama the Buddha gave a comprehensive discourse to the bhikkhus: "This is morality; this is concentration; and this is wisdom. Concentration when it is fully developed by virtuous conduct brings great fruit and profit. Wisdom when it is fully developed by concentration brings great fruit and profit. The mind that is fully developed in wisdom is utterly freed from the taints of lust, of becoming, of false views and ignorance."

When the Buddhae had stayed at Kotigama as long as he pleased, he spoke to the Venerable Ananda: "Come, Ananda, let us go to Nadika." Then Buddha took up his abode in Nadika together with a large community of bhikkhus, staying in the Brick House.

The four specific Attainments

Venerable Ananda approached the Buddha and asked: "Here in Nadika, Lord, themonk Salha and the nun Nanda haved passed away. Likewise the layman Sudatta and the laywoman Sujata; also other laymans Kakudha, Kalinga, Nikata, Katissabha, Tuttha, Santuttha, Bhadda, and Subhadda have all passed away in Nadika. What rebirths have they taken?"

Buddha replied: "The monk Salha, Ananda, by the destruction of the corruptions attained in this life, through his super-knowledge, un-corrupted liberation of the mind and liberation by wisdom has attained arahantship.
The nun Nanda, Ananda, through the destruction of the five lower fetters (that bind beings to the world of the senses), has been reborn spontaneously (among the Suddhavasa deities) and will gain Nibbana from that very place, without returning to this world as a Non-returner.
The layman Sudatta, Ananda, through the destruction of the three fetters (self-belief, doubt, and faith in the efficacy of rituals and observances), and with the reduction of greed, hatred, and delusion, has become a once-returner and is bound to make an end of suffering after having returned only once more to this world.
The laywoman Sujata, Ananda, through the destruction of the three fetters has become a stream-enterer, and is safe from falling into the states of misery, assured, and bound for Enlightenment.

The layman Kakudha, Kalinga, Nikata, Katissabha, Tuttha, Santuttha, Bhadda, and Subhadda, and with more than fifty laymen in Nadika have likewise through the destruction of the five lower fetters (that bind beings to the world of the senses), has arisen spontaneously (among the Suddhavasa deities), and will gain Nibbana in that very place, an not return to this world as a non-returners.

Also more than ninety laymen who have passed away in Nadika, Ananda, through the destruction of the three fetters, and the reduction of lust, hatred, and delusion, have become once-returners and are bound to make an end of suffering after having returned only once more to this world.

And also more than 500 laymen who have passed away in Nadika, Ananda, through the complete destruction of the three fetters have become stream-enterers, and are safe from falling into the states of misery, assured, and bound for Enlightenment.

Mirror of Dhamma

Buddha went on further to explain to Venerable Ananda :"But truly, Ananda, it is nothing strange that human beings should die. But if each time it happens you should come to the Tathagata and ask about them in this manner, indeed it would be weariness to him. Therefore, Ananda, I will give you the way pf knowing Dhamma which is called the Mirror of the Dhamma, whereby the noble disciple, should he so desire, can declare of himself: 'There is no more rebirth for me in hell, nor as an animal or ghost, nor in any realm of woeful states. A stream-enterer , i am safe from falling into the states of misery and i will be bound for Enlightenment. "

So, Ananda, what is the Mirror of Dhamma?
In this case, Ananda, the noble disciple (Ariyan) possesses unwavering faith and confidence in the Buddha thus: 'The Blessed One is an Arahant, the Fully Enlightened One, one who is perfect in knowledge and conduct, the well-farer, the knower of the worlds, the paramount trainer of beings, the teacher of gods and men, the Enlightened One, the Blessed One.'

The noble disciple also possesses unwavering faith in the Dhamma thus: 'The dhamma taught by the blessed one is well-proclaimed, visibly evident here and now, timeless, inviting investigation, leading to emancipation, to be comprehended by the wise, each for himself.'

The noble disciple also possesses unwavering faith in the Blessed One's Order of Disciples (sangha) thus: 'Well faring is the Buddha's Order of Disciples, righteously, wisely, and dutifully on the right and perfect path: that is to say, the four pairs of men, the eight classes of persons. The Buddha's Order of Disciples is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of veneration — the supreme field for meritorious deeds in the world.'

Also the noble disciple possesses virtues that are dear to the Ariyans, complete and perfect, spotless and pure, which are liberating, praised by the wise, uninfluenced (by worldly concerns) and favorable to concentration of mind.

Then Buddha concluded: "This, Ananda, is the teaching called the Mirror of the Dhamma, whereby the noble disciple may thus know of himself: 'There is no more rebirth for me in hell, nor as an animal or ghost, nor in any realm of woe (no more rebirth in woeful states). A stream-enterer am I, safe from falling into the states of misery, assured am I and bound for Enlightenment.'"

Also in Nadika, in the Brick House, the Buddha gave the discourse on Virtue, Concentration and Wisdom. After staying long enough in Nadika, he went with his company of monks to Vesali where he stayed at the Ambapali's grove.

Mindfulness and Clear comprehension

At Vesali, Buddha addressed the monks: "A monk should be mindful and clearly aware; thus I exhort you. Howcan a monk be mindful? When he dwells contemplating the body in the body, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regards to the world. Similarly when he dwells contemplating feelings in feelings, the mind in the mind, and mental objects in mental objects, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world, then he is said to be mindful."

Buddha continued: " How can a monk be clearly aware? Here a monk remains fully aware of his coming and going, his looking forward and his looking away, his bending and stretching, his wearing of his robe and carrying of his bowl, his eating and drinking, his chewing, his defecating and urinating, his walking, standing, sitting, lying down, going to sleep or keeping awake, his speaking or being silent, (in other words being fully aware of whatever he is doing at that moment in time) then is he said to have clear comprehension. A monk should be mindful and be clearly aware, thus I exhort you."

Ambapali and the Licchavis

Then Ambapali the courtesan came to know that Buddha has arrived at Vesali so she ordered a large number of magnificent carriages and went to visit the Blessed One. Upon arrival, she respectfully greeted him and sat down at one side. Then Buddha instructed Ambapali in the Dhamma and inspired, fired, and gladdened her with Dhamma talk. Thereafter Ambapali the courtesan invited Buddha and the rest of the monks for a meal the next day. And by his silence the Blessed One consented.

At the same time the Licchavis of Vesali also heard that Buddha was staying Ambapali's grove and they set off to visit Buddha. They ordered a large number of magnificent carriages to be made ready, each mounted one, and accompanied by the rest, drove out to see the Buddha. Now, of these Licchavis, some were in blue, with clothing and ornaments all of blue, while others were in yellow, red, and white.

Along the way Licchavis met Ambapali the courtesan and offered her hundred thousand to give up the meal invitation for the Buddha and the monks the next day. But she replied: "Even if you were to give me Vesali, sirs, together with its tributary lands, I would not give up a meal of such importance." The Licchavis were annoyed that they were beaten by the mango-woman but they went ahead to see the Buddha still.

The Buddha saw the Licchavis coming from afar and told the monks: "Those of you, bhikkhus, who have not yet seen the Thirty-three gods, take a look at the Licchavis for they are comparable to the assembly of the Thirty-three gods."

Then the Licchavis arrived and approached the Blessed One on foot after dismounting from their carriages. They respectfully greeted him and sat down at one side. The Blessed One instructed the Licchavis in the Dhamma and inspired, fired, and gladdened her with Dhamma talk. After which the Licchavis invited the Buddha and the monks for a meal the next day which was rejected by the Buddha who had promised to go to Ambapali's household the next day. Again the Licchavis snapped as they had been beaten by the mango-woman. Then the Licchavis having rejoiced and delighted in Buddha's teachings, rose from their seats, respectfully saluted him, and keeping their right sides towards him, took their departure.

So the next day Ambapali prepared food for the Buddha and the community of monks who arrived at her residence. After the meal, Ambapali the courtesan took a low seat and sat at one side. She then offered the Ambapali park to the community of monks led by the Buddha. The Blessed One accepted the park and instructed Ambapali in the Dhamma, and having roused, edified, and gladdened her, he rose from his seat and departed.

Also in Vesali the Buddha gave the discourse on Virtue, Concentration and Wisdom. When the Blessed One had stayed in Ambapali's grove as long as he pleased, he spoke to the Venerable Ananda, saying: "Come, Ananda, let us go to the village of Beluva." After which Buddha together with a large community of bhikkhus set off to Beluva.

The Buddha fell sick

Buddha spoke to the bhikkhus, saying: "Go now, bhikkhus, and seek shelter anywhere in the neighborhood of Vesali where you are welcome, among acquaintances and friends, and spend the rainy retreat there. As for me, I shall spend the rainy season in this very place, in the village of Beluva."

Then during the rainy season, Buddha fell very ill and sharp deadly pains came upon him. But the Blessed One endured them mindfully, clearly comprehending and without complaining . Then it occurred to the Buddha: "It would not be fitting if I came to my final passing away (final Nibbana) without addressing my lay followers and without taking leave of the community of bhikkhus. Then let me suppress this illness by strength of will, resolve to maintain the life process, and live on." He did so.

Soon after his recovery he came out from his dwelling place and sat down in the shade of the building, on a seat prepared for him. Then the Venerable Ananda approached the Blessed One, respectfully greeted him, and sitting down at one side, he spoke to the Blessed One, saying: "I have seen the lord in comfort and in pain during the sickness. When I saw the Blessed One's sickness, my body was like a drunkard's. I have lost my bearings and things became unclear to me. The only that was of comfort to me was the thought that the Blessed One would not come to his final passing away until he had given some last instructions to the community of bhikkhus."

Buddha replied: "What more does the order of monks expect from me, Ananda? I have taught the Dhamma without making any distinction of esoteric and exoteric doctrine; there is nothing, Ananda, with regards to the teachings of the Tathagata there was nothing that was held back and not taught. Whosoever may think that it is he who should lead the community of bhikkhus, or that the community depends upon him, it is such a one that would have to give last instructions respecting them. But, Ananda, the Tathagata has no such idea as that it is he who should lead the community of bhikkhus, or that the community depends upon him. So what instructions should he have to give respecting the community of bhikkhus?

Now I am frail, Ananda, old, aged, far gone in years and my journey is drawing to its close.This is my eightieth year, and my life is spent. Just as a worn out cart is made to move with the aid of supports, my body is be kept going by supports too. It is only when the Tathagata, disregarding external objects, with the cessation of certain feelings, attains to and abides in the signless concentration of mind, that his body is more comfortable.

Therefore, Ananda, be islands unto yourselves, refuges unto yourselves, seeking no external refuge. Also let the Dhamma as your island, the Dhamma as your refuge, seeking no other refuge. so how does a monk live as an island unto himself? Here, the monk dwells contemplating the body as the body, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world; when he dwells contemplating feelings in feelings, the mind in the mind, and mental objects in mental objects, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world. Likewise with regards to the contemplation of feelings, mind and mind-objects. Then, Ananda, truly, he is an island unto himself, a refuge unto himself, seeking no external refuge; having the Dhamma as his island, the Dhamma as his refuge, seeking no other refuge.

Those bhikkhus in my time or afterwards, abide as an island unto themselves, as a refuge unto themselves, seeking no other refuge; having the Dhamma as their island and refuge, seeking no other refuge: they will become the highest, [20] if they have the desire to learn."

(Buddha consoled Ananda that all conditioned things arise and dissolved; encouraged him to strive and be freed of all influxes.)

Relinquishing the will to live: Buddha's prompting

After alms round in Vesali, Buddha spoke to the Venerable Ananda, saying: "Take up a mat, Ananda, and let us spend the day at the Capala shrine." Then Venerable Ananda took up a mat and followed behind the Blessed One, step by step.
Upon arrival at the Capala shrine and sat down on the seat prepared for him, Buddha said to Ananda: "Ananda, Vesali is delightful and the shrines of Udena, Gotamaka, Sattambaka, Bahuputta, Sarandada, and Capala are delightful."

Then Buddha said: "Ananda, whoever has developed the four roads to power, practiced them frequently, employed them as his vehicle, established them, became familiar with them and properly undertaken them, can undoubtedly live up to a century if he so desired. The Tathagata has done so hence the Tathagata could, if he so desired can undoubtedly live for a century, or the remainder of one.

But the Venerable Ananda was unable to grasp the plain suggestion, the significant prompting, given by the Blessed One. As though his mind was influenced by Mara, he did not request the Blessed One: "May the Blessed One stay for a century for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men!"
And similarly when for a second and a third time the Blessed One repeated his words, the Venerable Ananda remained silent.
Then the Blessed One said to the Venerable Ananda: "Go now, Ananda, and do what you deem fit."
"Very good, Lord." Venerable Ananda replied and he rose from his seat, respectfully saluted the Blessed One, and keeping his right side towards him, took his seat under a tree some distance away.

(Over here, it seems to suggest that Buddha has hinted for Venerable Ananda to request for him to live till 100 years old but the latte did not get the hint. It could be a later insert by the ancient scholars as Buddha who always taught impermanence would not have requested to "live longer" but instead advocates whatever arises will cease one day. Because of this insert, at the first Buddhist council, Venerable Ananda was reprimanded for not asking Buddha to "live longer" by those who were grieving over the death of Buddha. )

Mara's appeal

After Venerable Ananda had gone away, Mara, the Evil One, approached the Blessed One. Standing at one side Mara spoke to the Blessed One, saying: "May the Blessed One come to his final passing away and attain the final Nibbana now! The time has come for the Parinibbana of the Lord. "

Buddha replied: 'I shall not come to my final passing away (Nibbana), Evil One, until my bhikkhus and bhikkhunis (monks and nuns), laymen and laywomen, have come to be true disciples — wise, well disciplined, skilled and learned, become knowers of the Dhamma, living according to the Dhamma, abiding by the appropriate conduct, and walking in the path of Dhamma. Having learned the Master's word, they should be able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear. And when adverse opinions arise, they shall be able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma.'

Mara requested the Buddha to attain his final Nibbana again two more times and Buddha gave the same reply as above twice more.

Blessed One spoke to Mara, the Evil One, saying: "Do not worry, Evil One. The Tathagata's final passing will not be long, 3 mongths from now I will take the final Nibbana. "

At the Capala shrine the Blessed One mindfully and clearly comprehending renounced his final Nibbana will arrive soon. Upon this announcement, there came a tremendous earthquake, dreadful and astonishing, and thunder rolled across the heavens. That's when Buddha uttered this verse:

What causes life, unbounded or confined
His process of becoming, this the Sage Renounces.
With inward calm and joy he breaks, As though a coat of mail, his own life's cause.

Then it came to the mind of the Venerable Ananda: "What could be the reason and cause for such a mighty earthquake to arise?"

Eight causes of earthquakes

Venerable Ananda approached the Blessed One, and respectfully greeting him, sat down at one side. Then he asked Buddha what could have caused such a loud mighty earthquake?

Buddha replied: "There are eight reasons, Ananda, eight causes for a mighty earthquake to arise. What are those eight?
i) This great earth, Ananda, is established upon liquid, the liquid upon the atmosphere (wind element), and the atmosphere upon space. Then when the atmospheric disturbances take place, the liquid is agitated then tremors of the earth arise. This is the first reason for the arising of mighty earthquakes. (explaining in terms of earth plates movements)

ii) Secondly when an ascetic or holy man of great power, one who has gained psychic powers, or a deva who is mighty and powerful, develops intense concentration on the delimited aspect of the earth element, and to a boundless degree on the liquid element, he, too, causes the earth to tremble, quiver, and shake. This is the second reason for the arising of mighty earthquakes.

iii) Thirdly when the Bodhisatta departs from the Tusita heaven realm, being mindful and clearly aware and descends into his mother's womb then the earth shudders and shakes violently. That's the third reason.

iv) Fourthly when the Bodhisatta comes out from his mother's womb, mindfully and clearly comprehending then the earth shudders and shakes violently. That's the fourth reason.

v) Fifthly, when the Tathagata becomes fully enlightened in unsurpassed, supreme Enlightenment, the earth shudders and shakes violently. That's the fifth reason.

vi) Also when the Tathagata sets in motion the Wheel of the Dhamma, the earth shudders and shakes violently. That's the sixth reason.

vii) Also when the Tathagata being mindful and clearly aware renounces his will to live on, the earth shudders and shakes violently. That's the seventh reason.

viii) Lastly when the Tathagata comes to pass away into the state of Nibbana in which no element of clinging remains — then, too, Ananda, this great earth trembles, quivers, and shakes. That's the eighth reason.
"These, Ananda, are the eight reasons, the eight causes for a great earthquake to arise. "

Eight Assemblies

Buddha: "Ananda, there are eight kinds of assemblies which are the assemblies of Khattiyas (royal families), brahmins, householders, ascetics, of the devas of the realm of Four Great Kings, of the Thirty-three gods, of Maras, and of Brahmas.

I recall, Ananda, how I have attended each of these eight kinds of assemblies, amounting to hundreds. Before sitting down and joining their conversation, I made my appearance and speech resemble theirs.Then I taught them the Dhamma, and roused, edified, and gladdened them. Yet while I was speaking to them they did not know me, and they would inquire each other asking: 'Who is he that speaks to us? Is it a man or a god?'

After talking to these eight assemblies, I would straightaway vanish. And when I had vanished they will ponder again: 'Who is he that has vanished? Is it a man or a god?'

And so, Ananda, these are the eight kinds of assemblies."

Eight fields of Mastery

Buddha continued: "Now Ananda, there are eight fields of mastery. What are those eight?

i) "When one perceiving forms internally, one sees external forms, which are limited, beautiful or ugly and in mastering them, one is aware that he perceives and knows them as they are — this is the first field of mastery.

ii) "When one, perceiving forms internally, one sees external forms, which are unlimited, beautiful or ugly and in mastering them, is aware that he perceives and knows them as they are — this is the second field of mastery.

iii) "When one, not perceiving forms internally, sees external forms,which are limited, beautiful or ugly and in mastering them, is aware that he perceives and knows them as they are — this is the third field of mastery.

iv) "When one, not perceiving forms internally, sees external forms, which are unlimited, beautiful or ugly and in mastering them, is aware that he perceives and knows them as they are — this is the fourth field of mastery.

v) "When one, not perceiving forms internally, sees forms external to himself that are blue, blue in color, of a blue luster — when such a one sees forms external to himself that are blue and in mastering them, is aware that he perceives and knows them as they are — this is the fifth field of mastery.

vi) "When one, not perceiving forms internally, sees forms external to himself that are yellow, yellow in color, of a yellow luster— when such a one sees forms external to himself that are yellow, and in mastering them, is aware that he perceives and knows them as they are — this is the sixth field of mastery.

vii) "When one, not perceiving forms internally, sees forms external to himself that are red, red in color, of a red luster — when such a one sees forms external to himself that are red, and in mastering them, is aware that he perceives and knows them as they are — this is the seventh field of mastery.

viii) "When one, not perceiving forms internally, sees forms external to himself that are white, white in color, of a white luster — when such a one sees forms external to himself that are white, and in mastering them, is aware that he perceives and knows them as they are — this is the eighth field of mastery.

"These, Ananda, are the eight fields of mastery.

Eight Liberations

"Now there are eight liberations, Ananda. What are those eight?
1. "Oneself having form, one perceives forms; this is the first liberation.
2. "Being unaware of one's own form, one perceives forms external to oneself; this is the second liberation.
3. "Experiencing loveliness, one thinks "It is beautiful" and  is intent upon it; this is the third liberation.
4. "By transcending the perceptions of matter completely, by the disappearance of the perceptions of sense-reaction, and by giving no attention to diversity-perceptions, one becomes aware of, attains to, and abides in the sphere of infinite space; thinking "space is infinite", this is the fourth liberation.
5. "By utterly transcending the sphere of infinite space, one becomes aware of, attains to, and abides in the sphere of infinite consciousness; this is the fifth liberation.
6. "By utterly transcending the sphere of infinite consciousness, one becomes aware of, attains to, and abides in the sphere of nothingness; this is the sixth liberation.
7. "By utterly transcending the sphere of nothingness, one attains to and abides in the sphere of neither-perception-nor-non-perception; this is the seventh liberation.
8. "By utterly transcending the sphere of neither-perception-nor-non-perception, one attains to and abides in the cessation of perception and sensation; this is the eighth liberation.
"These, Ananda, are the eight liberations."

Mara's former temptation

Buddha narrated to Venerable Ananda on previous encounters with Mara (the evil one):  "There was a time, Ananda, when I was staying at Uruvela, on the bank of the Nerañjara River, at the foot of the goatherds' banyan-tree, right after my supreme Enlightenment. At that moment Mara, the Evil One, approached me, saying: 'May the Lord, now attain his final passing away! Let the well-farer now attain final Nibbana! The time has come for the Parinibbana of the Lord.'

"Then, Ananda, I answered Mara: 'I shall not come to my final passing away until my bhikkhus and bhikkhunis (monks and nuns), laymen and laywomen, have come to be true disciples who are wise, well disciplined, learned, preservers of the Dhamma, living according to the Dhamma, abiding by appropriate conduct and, having learned the Master's word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear. I will not take the final Nibbana until this holy life has been fully established, flourished and widespread far and wide, well-proclaimed among mankind. "

"Ananda, at the Capala shrine today, Mara approached me again asking for my final Nibbana and i replied saying that 3 months from now the Tathagatha will take the final Nibbana. Hence  Ananda, today at the Capala shrine the Tathagata has renounced his will to live on."

Ananda's appeal

After hearing this, Venerable Ananda said: "May the Blessed One stay for a century, may the well-farer stay for a century for the welfare and happiness of the multitude, out of compassion for the world and also for the benefit, well being, and happiness of devas and men!"

Buddha replied: "Enough, Ananda. Do not beg the Tathagata, it is not the right time."

Then for a second and a third time, Venerable Ananda made the same request.

Then the Buddha replied: "Ananda, do you have faith in the Enlightenment of the Tathagata?"
Venerable Ananda replied: "Yes, Lord, I do."
Buddha: "Then Ananda, why do you bother to ask the Tathagata three times?"
Ananada: "But I have heard and learned from the Blessed One himself that whoever has developed the four roads to power could undoubtedly live for a century or for the remainder of one."
Buddha: "And did you believe it, Ananda?"
Ananda: "Yes, Lord, I did."
Buddha: "I have given you a hint and clear sign before but you did not realize. If you had, the Tathagata may reject the first and second time but the third time he would have consented. So the fault is yours. At Vultures' peak in Rajagaha, at the Banyan Grove, at Robbers' Cliff, at the Sattapanni Cave on the Vebhara Mountain, at the Black Rock of Isigili, at the Serpents' Pool in the Cool Forest, at the Tapoda Grove, at the Bamboo Grove in the Squirrels' Feeding-ground, at Jivaka's Mango Grove, at Udena Shrine in Vesali, Gotamaka shrine at Vesaliand at Small Nook in the Deer Park I spoke to you saying: These places are delightful. Whosoever has developed the four roads to power, undoubtedly will liver for a century. But Ananda, ou did not grasp this clear and broad hint.

(Food for thought: As mentioned before Buddha always talked about impermanence nature of all conditioned things, so it's unlike of him to drop big hints and reprimand Ananda for not asking him to live till 100 years old. Because of this "accuse", Venerable Ananda was reprimanded during first buddhist council for not asking Buddha to live longer. This could be a later insert by ancient scholars back in ancient era and passed down over the generations)

Ananda, have I not taught from the very beginning that with all that is dear and pleasant to us suffer changes, separation, and alteration? Hence whatever is born, will be subjected to decay and it's not possible that nothing will not decay. The Tathagata has relinquished, given up, abandoned, and rejected — his will to live on. The Tathagata has announced his final passing will not be delayed, it will come about three months from now. It is impossible that the Tathagata should withdraw his words for the sake of living on."

The Last Lecture

Buddha asked Ananda to move on to the Gabled Hall in the Great Forest and so they went with the monks. Upon reaching the Gabled hall, Buddha told Venerable Ananda to gather all the monks living in the vicinity of Vesali to go to the assembly hall. After Buddha entered the hall and sat down on the prepared seat, he told the monks:
"These teachings of which I have direct knowledge and which I have made known to you, you should thoroughly learn, cultivate, develop, and frequently practice these teaching so that this holy life may be established and sustained for long time. This is for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of devas and men."

Buddha continued: " What, bhikkhus, are these teachings? They are the four foundations of mindfulness, the four right efforts, the four roads to power, the five spiritual faculties, the five mental powers, the seven factors of enlightenment and the Noble Eightfold Path. These, bhikkhus, are the teachings that you learn and develop

I declared to you that all conditioned things are impermanent and bound to decay. Strive on with earnestness. The time of the Tathagata's Parinibbana is near. Three months from now, the Tathagata will utterly pass away and go into his final Nibbana. "

And having spoken these words, the blessed one spoke again:
My years are now full ripe, my life span is determined.
Departing, I go hence from you, relying on myself as refuge.
Monks, be mindful, be earnest and disciplined!
With firm resolve, guard your own mind!
He who is untiringly pursuing the Dhamma and the Discipline
Shall go beyond the round of births and make an end of suffering.

The elephant's look and the last meal

After alms round in Vesali, Buddha looked back at Vesali with his "elephant look" and told Venerable Ananda: "This is the last time that the Tathagata will look upon Vesali. Come, Ananda, let us go to Bhandagama." Then with a large community of bhikkhus they went to Bhandagama.

Buddha addressed the assembly of monks: "Bhikkhus, it is through not realizing and through not penetrating four principles that this long course of birth and death (rebirth) has been passed on and on for a long time. What are those four? They are: noble (ariyan) morality, noble (ariyan) concentration, noble (ariyan) wisdom and noble (ariyan) liberation. It is only through understanding and penetrating these four principles, cutting off the craving for existence, destroying that craving that leads to becoming, only then there will be no more rebirth."

Then Buddha uttered these verses:
"Morality , concentration (samadhi), wisdom and final liberation,
These are the principles realized by Gotama the renowned;
And, knowing them, he who is the Buddha taught his monks the Dhamma.
He whose vision ended woe to Nibbana's gone."

Again at Bhandagama delivered the comprehensive discourse on Virtue, Concentration and Wisdom. After staying long enough in Bhandagama, Buddha told Ananda to move on to other places. So Buddha and the order of monks went to Hatthigama, Ambagama, to Jambugama and at each place he gave the same discourse on Virtue, Concentration and Morality. Then they moved on to Bhoganagara and stayed at the Ananda Shrine.

The four great references

At Bhoganagara, the Blessed One addressed the bhikkhus: "Now monks, I shall teach you the four great references. Listen and pay heed to my words. "

Buddha: "If a monk should hear this is the dhamma, this is the discipline, this is the Master's teachings from another who claimed that they were the Four References or Mahapadesas namely:

Buddhapadesa (from the Buddha)
Sanghapadesa (from the community of elders and distinguished teachers)
Sambahulattherapadesa (from the learned theras of tradition, Dhamma, Discipline)
Ekattherapadesa (from a learned monk)

One should neither approve nor disapprove his words, but should be carefully noted and compared with what had been said in the Suttas and Vinaya relating to the Four Noble Truths, dependent origination and the abandonment of lust, hatred and delusion. If what they have said does not conform with the Suttas and Vinaya then the matter is to rejected. But after comparison with the sutta and Vinaya and it tally then one can be sure that this is the word from the four great references and has been rightly understood by the monk.

After giving a comprehensive discourse on morality, concentration and wisdom in Bhoganara, Buddha went with the company of monks to Pava and stayed at the mango grove of Cunda the smith.

Buddha's last meal

Cunda, the smith came to know that the Blessed One has arrived at Pava and was staying in his Mango Grove. Hence Cunda went to pay respect to the Buddha and was inspired by the Dhamma talk given by the Buddha. He later invited Buddha and the monks to his place for a meal the next day.

Cunda prepared a fine meal of hard and soft food and also an abundance of "pig's delight" for the alms giving. After Buddha arrived at Cunda's house, he told him to serve him the "pig's delight" and serve the rest of the soft and hard food to the community of monks. Then Buddha told Cunda to bury whatever that's left of the "pig's delight" as he could not see anyone in the world (devas, maras, brahmas, ascetics, brahmins, princes and people included) that can digest it except for the Tathagata. Cunda did as instructed. After the meal, Buddha gave a discourse to Cunda and it inspired and delighted him further.

After the meal given by Cunda, Buddha fell very ill with bloody diarrhea and abdomen pains as if he were about to die. But Buddha endured all this mindfully and being clearly aware without any complaints. Then Buddha told Ananda it's time to move on to Kusinara.

Those who witnessed this episode said:
"When he had eaten Cunda's food (This I have heard)
He suffered a grave illness, painful and deathly.
From eating the "Pig's delight" , a dreadful sickness came upon the Lord.
But nature's pangs he endured. "Come, let us go To Kusinara," was his dauntless word."

The Clearing of Waters

Along the way to Kusinara, Buddha felt tired and rested for awhile. Then he asked Venerable Ananda for water as he was thirsty. Venerable Ananda replied: "But just now, Lord, five hundred carts have passed over, and the shallow water has been cut through by the wheels, so now the water is turbid and muddy. But the Kakuttha River, Lord, is quite close by, and its waters are clear, pleasant, cool, and translucent. There the Blessed One can quench his thirst and refresh his limbs."

Buddha asked for a second time for water and Venerable Ananda answered him as before. Then for a third time Buddha said: "Please bring me some water, Ananda. I am thirsty and want to drink." At this third request,
Venerable Ananda answered: "So be it, Lord." When Venerable Ananda approached the turbid muddy water it suddenly became clear and settled down, pure and pleasant as the Venerable Ananda drew near.

Then the Venerable Ananda thought: "Marvellous and most wonderful indeed is the power and glory of the Tathagata!" Venerable Ananda brought the bowl of water to Buddha and commented on how the muddy water turned pure and pleasant as he drew near to fetch water for the blessed one. He then asked Buddha to drink the water to quench his thirst and the latter did.

Meeting Pukkusa the Malla

Pukkusa of the Malla clan, who was a disciple of Alara Kalama, was passing by on his way from Kusinara to Pava when he saw how calm Buddha and the order of monks were and commented that after greeting Buddha.

Then Pukkusa narrated: "Once , Lord, Alara Kalama (my teacher) was on a journey and he decided to rest at the foot of a tree to pass the heat of the day. At that time about five hundred carts passed by him one by one. Then a certain man who was following behind that train of carts, approached and spoke to him, saying: 'Did you, sir, see a great number of carts that passed you by?' Alara Kalama answered him: 'I did not see them, brother.' Then the man asked again surely you must have heard them? But Alara Kalama replied: 'I did not hear it, brother.' Then that man asked him: if he was asleep for which Alara Kalama denied. Then the man asked: ' 'Then, sir, were you conscious?' Alara Kalama replied: 'I was, brother.' Then that man asked why he could not see or hear the 500 carts if he was conscious and not asleep even though your robe showed that it was covered with their dust!' Then Alara Kalama replied, saying: 'So it is, brother.' The man was amazed and found it wonderfully marvellous that the wanderers were so calm and conscious that they could neither see nor hear the 500 carts that passed by and he went away praising Alara Kalama's lofty powers.

Then Buddha asked Pukkusa if it is more difficult to do or attain mindfulness while conscious to neither see nor hear 500 carts passed by or to neither see nor hear anything when the rain-god streams and splashes together with lightning flashes and thunders? Pukkusa said the latter is more difficult to achieve.

Buddha commented :"Once, Pukkusa, I was staying at Atuma, and had my abode in a barn there. During that time there was a heavy rain, with thunder rolling, lightning flashing, and thunderbolts crashing. Because of that, two farmers who were brothers were killed close to the barn, together with four oxen, and a great crowd came forth from Atuma to the spot where they were killed. I was outside walking up and down in thought when a certain man from the great crowd approached me, respectfully greeted me, and stood at one side. I asked him why there was a great crowd and he told me the incident.

Then the man asked where i was when the incident happened i told him i was right here. The man asked again if i saw or hear anything, i replied i did not. He also asked if i was asleep for which i old him i was conscious and awake. The man asked why i did not hear or see anything if i were conscious. Then he thought it was wonderfully marvellous that the wanderers were so calm that they cant hear the thunder and see the lightning strikes and after paying his respects he went away praising my lofty powers.

Then at this moment, Pukkusa the Malla said: "Lord Buddha, i reject the holy powers of Alara Kalama as if it was blown away by a mighty wind, or carried away by a flowing stream! Excellent, O Lord, most excellent, O Lord! It is as if someone were to set upright what had been overthrown, or to reveal what had been hidden, or to show the path to one who had got lost, or to light a lamp in the darkness so that those having eyes might see. Just so the Blessed One has expounded the Dhamma in many ways. So I shall take my refuge in the Blessed One, the Dhamma, and the Sangha. May the Blessed One accept me as a lay-follower for as long as i live."

Then Pukkusa asked a man to fetch him two fine sets of robes made of gold and he presented and offered them to the Buddha who accepted them. Buddha told him to put one on himself and another on Venerable Ananda. After which Buddha continued to teach Pukkusa the Dhamma and the latter was inspired and delighted with the discourse. After the teachings, he rose, saluted to the blessed on and departed.

Soon after Pukkusa left, Venerable Ananda don the golden robe onto Buddha and commented that the robe looks dull compared with Buddha's complexion. Then Buddha explained that there are two occasions when the skin of the Tathagata appears exceedingly clear and radiant. The two occasions are: One on the night when the Tathagata becomes fully enlightened in unsurpassed, supreme Enlightenment, and the night when the Tathagata comes to his final passing away into the state of Nibbana in which no element of clinging remains.

Buddha: "Tonight, Ananda, in the last watch in the Mallas' Sala Grove, in the vicinity of Kusinara, between two sala trees, the Tathagata will come to his Parinibbana. So now, Ananda, let us go to the Kakuttha River."

Clad in Pukkusa's gift, the robes of gold, The Master's form was radiant to behold compared to the robe.

At River Kakuttha

Buddha with a large company of monks went to the River Kakuttha. After a shower and drink, Buddha went to the mango grove ad asked Venerable Cundaka to fold a robe into four for him to lie down as he was tired. Then the Buddha adopted the lion posture, lying on his right side, placing one foot on the other. He is mindfully and with clear awareness, bearing in mind the time of awakening. Then Venerable Cundaka sat down in front of the Buddha.

The Buddha having gone to Kakuttha's river which has clear, bright and pleasant wateres.
The Buddha — without an equal in the world!
And having bathed and drank, the Teacher straight Crossed over together with the bhikkhus .
The teacher and lord buddha, the preserver of the Dhamma went to the Mango Grove.
There to the elder Cundaka he spoke: "Lay down my robe, please, folded into four."
Then the elder, swift as lightning stroke, Hastened the Teacher's bidding to obey.
Weary, the Lord then lay down on the mat while Cunda kept watch beside him.

Reliving Cunda's Remorse

The Blessed One spoke to the Venerable Ananda, saying: "Ananda, one day someone will cause remorse to Cunda the metalworker, saying: 'It's ypur fault that the Tathagata took his last alms meal from you and then came to his end.' Then, Ananda, the remorse of Cunda should be dispelled in this manner: 'That is your merit, Cunda, that is your good deed that the Tathagata gained final Nibbana after taking his last meal from you. For, friend (Cunda), i have heard and understood from the Blessed One's own lips that there are two alms-giving that are of very great result, more fruitful and advantageous than any other. Which two? The one is the alms given to the Tathagata when he attains supreme Enlightenment and the one is the alms given to the Tathagata after which he attains final Nibbana without remainder at his final passing. These two alms- giving are more fruitful and beneficial than all others. By his deed the worthy Cunda has accumulated merit which is conducive for long life, beauty, well being, glory, heavenly rebirth, and sovereignty."' Thus, Ananda, the remorse of Cunda the metalworker should be dispelled in this way."
Then Buddha uttered this phrase :
By giving, his merits shall increase;
By restraint, no hatred bears;
He who is skilled in virtue, abandons evil things,
By the rooting out of greed, hatred And all delusion, Nibbana's gained.

(Buddha knew that many will blame Cunda for serving a meal that made Buddha sick and shortly after die. But Buddha's lifespan is already nearing the end and his death is not related to Cunda's meal. So to prevent people accusing Cunda for harming the Buddha, Buddha specifically instructed Venerable Ananda how to remove these false accusations by saying that it is very meritorious to provide alms food for the Buddha).

At Kusinara (Pari-Nibbana)

The Blessed One addressed the Venerable Ananda, saying: "Come, Ananda, let us cross to the farther bank of the Hiraññavati, and go to the Mallas' Sala Grove, in the vicinity of Kusinara." Thereafter Buddha, with Venerable Ananda and the rest of the Bhikkhus crossed the river and went to the sal-grove. Buddha then instructed Ananda to prepare a bed between the twin sala trees, with the head to the north as he is tired and wanted to lie down. Then the Blessed One lay down on his right side, in the lion's posture, resting one foot upon the other, mindful and clearly aware.

At that time the twin sala trees broke out in full blossoms, although it was not the season of flowering. And the blossoms rained upon the body of the Tathagata in worship of the Tathagata. Divine Coral-tree flowers also fell from the sky, heavenly sandalwood powder fell from the sky rained down upon the body of the Tathagata in homage. Then divine music and songs sounded from the sky in homage to the Tathagata.

Then Buddha spoke to Venerable Ananda: "Never before has the Tathagata been so respected, venerated, esteemed, worshipped, and honored in the highest degree. But, Ananda, whatever bhikkhu or bhikkhuni, layman or laywoman, abides by the Dhamma, lives uprightly in the Dhamma, walks in the way of the Dhamma, it is by such a one that the Tathagata is respected, venerated, esteemed, worshipped, and honored in the highest degree. Therefore, Ananda, thus should you train yourselves: 'We shall abide by the Dhamma, live uprightly in the Dhamma, walk in the way of the Dhamma.'"

The Devas grieve

At that time the Venerable Upavana was standing before the Blessed One, fanning him. Then Buddha told him to stand aside and not to stand in front of him. Venerable Ananda wondered why will Buddha asked Venerable Upavana who had attended to him for such a long time to stand aside so he decided to ask Buddha why he said that.

Buddha replied: "Ananda, the devas from the ten world-spheres have gathered around to see the Tathagata. Up to a distance of twelve yojanas around the Sala Grove of the Mallas in the vicinity of Kusinara there is not a spot that could be pricked with the tip of a hair that is not filled with powerful devas. These Devas are complaining: 'From afar have we come to look upon the Tathagata. It is rare for a Tathagata, a fully enlightened Buddha to arise in this world. Tonight in the last watch , the Tathagata will attain final Nibbana but this bhikkhu referring to Venerable Upavana is standing in front of the Blessed one preventing us from getting a last glimspe of the Tathagata!.' Thus, Ananda, the deities complain."

Ananda then asked Buddha: "What kind of devas can the blessed one perceive? "
Buddha replied: "There are sky devas and earth devas, who are earthly-minded; with dishevelled hair they weep, with uplifted arms they weep; flinging themselves on the ground, they roll from side to side, crying: 'All too soon the Blessed One cis passing away, all too soon the well-farer is passing away, all too soon will the Eye of the World vanish from sight!'

"But those devas who are freed from passion, mindful and comprehending, reflect in this way: 'Impermanent are all compounded things. How could this be otherwise?'"

Ananda's Concerns

I) Four places of Pilgrimage

Venerable Ananda continued to ask Buddha: "Formerly, Lord, after the rain retreats, the bhikkhus would set forth to see the Tathagata. We used to welcome them so that these well-trained monks can see and pay their respects to you. But, Lord, after your passing, we shall no longer have the chance to do so."

Buddha replied: "There are four places, Ananda, the sight of which should arouse emotion in the faithful. Which are these four places?
1. The place where the Tathagata was born
2. The place where the Tathagata became fully enlightened in unsurpassed, supreme Enlightenment
3. The place where the Tathagata set in motion the Wheel of the Dhamma
4. The place where the Tathagata passed away into the state of Nibbana in which no element of clinging remains

"These, Ananda, are the four places that faithful monks and nuns, male and female lay-followers should visit. And if whoever, Ananda, should die on such a pilgrimage with his heart established in faith, at the breaking up of the body, after death, will be reborn in a realm of heavenly happiness."

II) Contact with women

Then Ananda asked his second concern on how to act towards women.
Then Buddha advised him:
"Do not see them, Ananda."
Ananda: "But, Lord, if we do see them?"
"Do not speak, Ananda."
Ananda: "But, Lord, if they should speak to us, how should we behave?"
"Then, Ananda, you should establish mindfulness."

III) Question on Buddha's remains

Then the Venerable Ananda asked: "What shall we do with the remains of the Tathagata?"
Buddha replied: "Do not worry on about the funeral arrangements. Instead strive on,devote yourself and be zealous to the highest goal - Nibbana. For there are, Ananda, wise nobles (Khattiyas), wise brahmans, and wise householders who are devoted to the Tathagata, and it is they who will render the honor to the body of the Tathagata."
Then the Venerable Ananda inquired further: "But how, Lord, should they act respecting the body of the Tathagata?"

Buddha replied: "It should be dealt in the same manner as the body of a universal monarch. The body of a universal monarch is first wrapped round with new linen, and then with teased cotton wool, and so it is done up to five hundred layers of linen and five hundred of cotton wool. When that is done, the body of the universal monarch is placed in an iron oil vessel, which is enclosed in another iron pot. Then a funeral pyre is built of all kinds of perfumed woods, the body of the universal monarch is burned and cremated. Then at a crossroads a stupa is raised for the universal monarch. And even, Ananda, as with the body of a universal monarch, so should it be done with the body of the Tathagata; and at a crossroads also a stupa should be raised for the Tathagata. And whoever that comes to lay wreaths or put sweet perfumes and colours with a devouted heart will reap benefot and happiness for a long time."

Buddha further explained that there are 4 persons worthy of a stupa, they are:
1. A Tathagata, an Arahant, a Fully Enlightened One
2. A Paccekabuddha
3. A disciple of a Tathagata
4. A universal monarch.

Why are these 4 persons worthy of a stupa?
Because, Ananda, at the thought: 'This is the stupa of the Tathagata, of that Paccekabuddha, of a disciple of that Tathagata or of that wheel turning monarch who ruled according to Dhamma!' then the hearts of many people are calmed and made happy; and then at the breaking up of the body, after death, they will be reborn in a realm of heavenly happiness. And it is because of this, Ananda, that these four persons are worthy of a stupa."

Ananda's Grief

Venerable Ananda went back into his lodging, leaned against the doorpost and wept: "I am still but a learner, i still have to strive for my own perfection. But, my teacher, who was so compassionate towards me, is about to pass away!"
At that time Buddha asked fellow monks where Ananda was and asked them to tell Ananda that "The teacher summons you." Then Venerable Ananda went to the Blessed One, bowed down to him, and sat down on one side.

The Blessed One spoke to the Venerable Ananda, saying: "Enough, Ananda! Do not grieve, do not lament! Have I not taught you from the very beginning that with all that is dear and beloved are subject to change, separation, and becoming other? How can whatever which is born, come into being, compounded, and subject to decay, how can one say: 'May it not pass away? Now for a long time, Ananda, you have served the Tathagata with loving-kindness in deed, speech, and thought, graciously, pleasantly, with a whole heart and beyond measure. You have achieved much merit, Ananda! Now you should make the effort, and soon you too will be free from the taints.

Buddha's Praise of Ananda

Then the Blessed One addressed the bhikkhus, saying: "Bhikkhus, all the Blessed Ones, Arahants, Fully Enlightened Ones in the past also had excellent and devoted attendant like Ananda. And so too, bhikkhus, will the Blessed Ones, Arahants, Fully Enlightened Ones in the future will have such good chief attendant. Ananda knows the right time for bhikkhus (monks), for bhikkhunis (nuns) , for laymen and for laywomen; the time for kings, for ministers of state; for teachers of other sects and for their followers to have audience with the Tathagata.

"Ananda has four remarkable and wonderful qualities. What are the four? If a company of bhikkhus should go to see Ananda, they become joyful on seeing him; and if Ananda then speaks to them of the Dhamma, they are made joyful by his discourse; and when he becomes silent, they are disappointed. So it is also when bhikkhunis, laymen, or laywomen go to see Ananda: they become joyful on seeing him; and if he then speaks to them of the Dhamma, they are made joyful by his discourse; and when he becomes silent, they are disappointed."

"Similarly for a wheel-turning monarch, when he is visited by Khattiyas, Brahmins, householders, ascetics; they become joyful on seeing him; and if he then speaks, they are made joyful by his talk; and when he becomes silent, they are disappointed. And in just the same way, bhikkhus, in Ananda there are these four remarkable and wonderful qualities."

The Past glory of Kusinara

After this the Venerable Ananda said: "May the Blessed One not pass away in this miserable little town of watte and daub, in the midst of the jungle, a mere outpost of the province. There are other great cities, Lord, such as Campa, Rajagaha, Savatthi, Saketa, Kosambi, and Varanas. In those cities dwell many wealthy nobles and brahmins and householders who are devotees of the Tathagatawho will provide for the Tathagata's funeral in proper style. "

Buddha replied: "Do not say that, Ananda! Do not say that this is a miserable town, right in the middle of jungle in the back of beyond. In the past, Ananda, there was a king by the name of Maha Sudassana, who was a wheel turning monarch, a king of righteousness, a conqueror of the four quarters of the earth, whose realm was established in security, and who was endowed with the seven jewels. King Maha Sudassana, Ananda, had his royal residence here at Kusinara, which was then called Kusavati, and it extended twelve yojanas from east to west, and seven from north to south.

Kusavati, was the capital back then and was prosperous and well populated, much frequented by people, and abundantly provided with food. Just as the royal residence of the devas, Alakamanda, is mighty, prosperous, and well populated, much frequented by deities and abundantly provided with food, so was the royal capital of Kusavati.

Kusavati, Ananda, resounded unceasingly day and night with ten sounds — the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of kettle drums, side-drums, lutes, singing, cymbals and gongs and cries of 'Eat, drink, and be merry!' as the tenth.

Lamentation of the Mallas

Buddha then instructed Ananda to go to Kusinara and announce to the Mallas: "that in the last watch of the night, the Tathagata's Parinibbana will take place. Approach him, Vasetthas, approach him! Do not be remorseful later with the thought: "In our township it was that the Tathagata's Parinibbana took place, but we failed to see him at the end!"'"

Venerable Ananda went to the Mallas as instructed by Buddha with a companion. At that time the Mallas had gathered in the council hall for some public business when Ananda conveyed Buddha's message to them. When they heard the news of Buddha's death is near, the Mallas with their sons, their wives, and the wives of their sons, were struck with anguish and sorrow, their minds were overcome with grief and they started weeping and tearing their hair saying it's too soon that Buddha is going into final Nibbana.

The Mallas, with their sons, their wives, and the wives of their sons, went to the Sala Grove, the recreation park of the Mallas, to the place where the Venerable Ananda was. Then Venerable Ananda thought: "If I were to allow the Mallas of Kusinara to pay reverence to the Blessed One individually, the night will have given place to dawn before they are all presented to him. Therefore let me divide them up according to clan, each family in a groupto pay homage to the Blessed One instead. Hence he present the Mallas as such: 'The Malla of such and such a name, Lord, with his wives and children, his attendants and his friends, pays homage at the feet of the Blessed One.'" during the first watch of the night.

The Last Convert Subhadda

At that time a wandering ascetic called Subhadda was dwelling at Kusinaraand he heard that in the third watch of the night, the ascetic Gotama will attain his final Nibbana. He thought: I have heard it from old and venerable wandering ascetics, teachers of teachers, that the arising of Tathagatas, Arahants, Fully Enlightened Ones, is rare in the world. Yet this very day, in the last watch of the night, the Parinibbana of the ascetic Gotama will take place. Now there is in me a doubt in my mind and i am sure that he could teach me the Dhamma as to remove that doubt."

Then the wandering ascetic Subhadda went to the Sala Grove, the recreation park of the Mallas and approached Venerable Ananda requesting to see the Buddha. But the Venerable Ananda replied: "Enough, friend Subhadda! Do not disturb the Tathagata. The Blessed One is weary." For a second and a third time the wandering ascetic Subhadda made his request for which the Venerable Ananda refused him repeatedly.

Buddha overheard the conversion and he called the Venerable Ananda: "Enough, Ananda! Do not refuse Subhadda. Let him see the Tathagata. For whatever he will ask me, he will ask in quest of enlightenment and will not annoy me. And the answer I give him, that he will readily understand." Thereupon the Venerable Ananda said to the wandering ascetic Subhadda: "Go then, friend Subhadda, the Blessed One gives you permission to see him."

Then the wandering ascetic Subhadda approached the Blessed One and saluted him courteously. And having exchanged with him civil greetings, the wandering ascetic Subhadda seated himself at one side. He asked the Blessed One: "Venerable Gotama, there are ascetics and brahmins who are heads of great companies of disciples, who have large retinues, who are leaders of schools, well known and renowned, and held in high esteem by the multitude, such as Purana Kassapa, Makkhali Gosala, Ajita Kesakambali, Pakudha Kaccayana, Sañjaya Belatthaputta, Nigantha Nataputta. Have all of these well-known teachers attained realization or has none of them realized the truth or is it that some have attained realization and others not?"

Buddha replied: "Enough, Subhadda! It does not matter whether all or none or some of them have realized the truth. I will teach you the Dhamma, Subhadda; listen and heed it well, and I will speak." Subhadda replied: "So be it, Lord."

Buddha continued: "In whatever dhamma and discipline that the Noble Eightfold Path is not found, there will be no ascetic of the first, second, third or fourth grade (Four stages of enlightenment). But in whatever Dhamma and Discipline that the Noble Eightfold Path is found, there will be a true ascetic of the first, second, third, and fourth grade (stages of enlightenment). Devoid of true ascetics are the systems of other teachers. But if in this one the bhikkhus live righteously, the world will not be lacking of arahats."

Then Buddha uttered these phrases:
"I was 29 years old when I renounced the world to seek the Good;
Fifty years have passed since the day i went forth,
To roam the realm of wisdom's law,
Outside of which no ascetic who is of first, second, third or fourth degree.
Other schools of such are bare,
But if here monks live perfectly in the domain of virtue and of truth,
The world won't be lack of Arahants"

After hearing this the wandering ascetic Subhadda said: "Excellent, O Lord, most excellent, O Lord! It is as if someone were to set upright what had been overthrown, or to reveal what had been hidden, or to show the path to one who was lost, or to light a lamp in the darkness so that those with eyes might see. Just so has the Blessed One has expounded the Dhamma in various ways. I take my refuge in the Blessed One, the Dhamma, and the Sangha (community of Bhikkhus). May I receive from the Blessed One admission to the Order and also the higher ordination."

Buddha replied: "Subhadda, if whoever who was a follower of another school wishes to receive ain this Dhamma and Discipline, he must remain on probation for a period of four months. At the end of those four months, if the bhikkhus are satisfied with him, they grant him admission and higher ordination as a bhikkhu. Yet in this matter I recognize differences of personalities."

Subhadda: "Lord, if those from other schools must wait for a period of four months, I will remain on probation for a period of four years before ordination. "
But the Blessed One called the Venerable Ananda and said to him: "Ananda, let Subhadda be given admission into the Order." And the Venerable Ananda replied: "So be it, Lord."

Then the wandering ascetic Subhadda said to the Venerable Ananda: "It is a great gain to you, friend Ananda, very profitable for you, that you have received the sprinkling of ordination as a disciple in the teacher's presence."

Then Subhadda, in the presence of the Blessed One, received admission into the sangha and higher ordination. And from the time of his ordination the Venerable Subhadda remained alone, secluded, heedful, ardent, and resolute. In a short time he attained to the goal for which a worthy man goes forth rightly from home to homelessness, the supreme goal of the holy life; and having by himself realized it with higher knowledge, he dwelt therein. He knew: "Destroyed is birth; the holy life is fulfilled; what had to be done has been done and there is nothing further here. " And the Venerable Subhadda became yet another among the arahats and he was the last disciple converted by the Buddha himself.

Buddha's Final exhortation

i) No Successor

Buddha spoke to the Venerable Ananda: "It may be, Ananda, that some of you will think 'The teacher's instruction has ceased, now we have no teacher.' It shouldn't be seen like this as what i have taught and explained to you namely the Dhamma and the Discipline will be your guide when I am gone.

ii) Addressing each other

Buddha: "Ananda, now the bhikkhus are in the habit of addressing one another as 'friend,' this custom is to be discontinued when I am gone. The senior bhikkhus, Ananda, may address the junior ones by their name, their family name, or as 'friend'; but the junior bhikkhus should address the senior ones as 'venerable sir' or 'your reverence.'

iii) Lesser and minor rules

Buddha: "If it is desired, Ananda, the Sangha may, when I am gone, abolish the lesser and minor rules.
(Buddha did not specifically say which rules and Ananda did not clarify. These lesser and minor rules were brought up as a debated during the first buddhist council but in order to preserve all Buddha's teachings, Venerable Kassapa decided to keep all rules)

iv) Brahmadanda to Channa

Buddha:"Ananda, when I am gone, let the higher penalty be imposed upon the bhikkhu Channa."
Ananda then asked: "But what, Lord, is the higher penalty?"
Buddha: "Whatever the monk Channa wants or says, he is not to be spoken to, admonished or instructed by the monks."
(Channa was the charioteer that accompanied Buddha during his renunciation day. Since then he was full of himself and will reprimand fellow monks. Hence Buddha imposed social boycott on Channa so that he will be in solitude. Due to this penalty, in isolation, Channa felt guilty and ashamed then he worked and practiced and achieved arahantship. After which this penalty was isolated.)

v) Repeatedly asking the monks to clear their doubts

Then the Blessed One addressed the bhikkhus: "It may be, bhikkhus, that one of you may have doubts or uncertainty about the Buddha, the Dhamma, or the Sangha, the path or the practice. Then you should ask your questions now! Do not remorse later on with the thought: 'The teacher was there before us yet we failed to ask him face to face.'" The monks fell silent upon hearing this.

Then for a second and a third time the Blessed One said the same thing but they remained silent. Then the Blessed One said to them: "It may be, bhikkhus, out of respect for the Teacher that you ask no questions. Then, bhikkhus, let one friend tell it to another friend." Yet still the bhikkhus were silent.

Then Venerable Ananda spoke to the Blessed One, saying: "Marvellous it is, O Lord, most wonderful it is! This faith I have in the community of bhikkhus, that not even one bhikkhu has any doubts or uncertainty as to the Buddha, the Dhamma, or the Sangha, the path or the practice."

Buddha replied: "Out of faith, Ananda, you speak thus. But the Tathagata knows for certain that among this community of bhikkhus there is not even one bhikkhu who is in doubt or perplexity as to the Buddha, the Dhamma, or the Sangha, the path or the practice. For, Ananda, among these five hundred bhikkhus the least one is a stream-enterer, secure from downfall, assured, and bound for enlightenment."

Then the Blessed One addressed the bhikkhus, saying: "Now monk, i decalre to you: All conditioned things are subject to decay. Strive on with diligence" (Vayadhamma sankhara,
Appamadena sampadetha). This were the last words of the Tathagata, the Buddha.

Buddha's Final Nibbana

Buddha entered the first jhana. Rising from the first jhana, he entered the second jhana. Rising from the second jhana, he entered the third jhana. Rising from the third jhana, he entered the fourth jhana. And rising out of the fourth jhana, he entered the sphere of infinite space. Rising from the attainment of the sphere of infinite space, he entered the sphere of infinite consciousness. Rising from the attainment of the sphere of infinite consciousness, he entered the sphere of nothingness. Rising from the attainment of the sphere of nothingness, he entered the sphere of neither-perception-nor-non-perception. And rising out of the attainment of the sphere of neither-perception-nor-non-perception, he attained to the cessation of perception and feeling.

At that moment Venerable Ananda told Venerable Anuruddha, saying: "The Blessed One has passed away."
Venerable Anuruddha replied: "No, friend Ananda, the Blessed One has not passed away. He has entered the state of the cessation of perception and feeling."

Then the Blessed One, rising from the cessation of perception and feeling, entered the sphere of neither-perception-nor-non-perception. Rising from the attainment of the sphere of neither-perception-nor-non-perception, he entered the sphere of nothingness. Rising from the attainment of the sphere of nothingness, he entered the sphere of infinite consciousness. Rising from the attainment of the sphere of infinite consciousness, he entered the sphere of infinite space. Rising from the attainment of the sphere of infinite space, he entered the fourth jhana. Rising from the fourth jhana, he entered the third jhana. Rising from the third jhana, he entered the second jhana. Rising from the second jhana, he entered the first jhana.

Rising from the first jhana, he entered the second jhana. Rising from the second jhana, he entered the third jhana. Rising from the third jhana, he entered the fourth jhana. And, rising from the fourth jhana, the Blessed One passed away.

The World's Echo

Upon Buddha's death, simultaneously there was a tremendous earthquake, terrible and hair-raising, accompanied by thunders. At that time, Brahma Sahampati uttered this stanza:
All beings in the world, all bodies must break up:
Even the Teacher, peerless in the human world,
The mighty Lord and perfect Buddha has passed away.

And Sakka, ruler or devas uttered this stanza:
‘Impermanent are compounded things, prone to rise and fall,
Having risen, they are destroyed, their passing truest bliss.’

Venerable Anuruddha uttered this stanza:
'No breathing in and out – just with steadfast heart
The Sage who is free from lust has passed away to peace.
With mind unshaken he endured all pains:
By Nibbana the Illumined’s mind is freed'

Venerable Ananda uttered this stanza:
'Then there was the terrible earthquake and the hair stood up,
when The All-accomplished One, the Buddha, passed away.'

When the Blessed One had passed away, some bhikkhus who had not yet freed from passion, lifted up their arms and wept, some flinging themselves on the ground, rolled from side to side and wept, lamenting: "The blessed one passes away too soon! Too soon has the Eye of the World vanished from sight!"

Whereas the bhikkhus who were freed from craving, remained mindful and clearly comprehending, they reflected in this way: "Impermanent are all compounded things. How could this be otherwise?"

Then Venerable Anuruddha addressed the bhikkhus, saying: "Enough, friends! Do not grieve, do not lament! Hasn't the Blessed One declared that with all things that are pleasant and delightful are subjected to change, separation, and to becoming other? How can it be that whatever that is born, come into being, compounded will not be subjected to decay? The devas, friends are grumbling."

Venerable Ananda asked :"But, venerable sir, of what devas is the Venerable Anuruddha aware?"
Venerable Anuruddha replied: "There are devass, friend Ananda, in space and on the earth whose minds are earth bound, they are weeping, tearing their hairs, flinging themselves on the ground rolling from side to side, lamenting: 'The Blessed one passed away too soon!' But those devas who are freed from craving, remained mindful and clearly comprehending, reflecting in this way: 'Impermanent are all compounded things. How could this be otherwise?'"

Venerable Anuruddha and Venerable Ananda spent the rest of the night in talking on the Dhamma. Venerable Anuruddha said: "Go now, friend Ananda, to Kusinara, and announce to the Mallas: 'The Blessed One, Vasetthas, has passed away. Do now as seems fitting to you.'"

Venerable Ananda prepared himself in the morning, taking his bowl and robe and went with a companion into Kusinara to convey the message. At that time the Mallas of Kusinara had gathered in the council hall. When they heard the Venerable Ananda speak these words, the Mallas were overcame with sorrow and grief, lamenting: "The blessed one passed away too soon!"

Homage to Buddha's remains & funeral ceremony

The Mallas of Kusinara gave orders to their men: "Gather all the perfumes, flower-garlands and musicians that are in Kusinara." They brought the perfumes, the flower-garlands, he musicians and with five hundred sets of clothing to the Sala Grove where the body of the Blessed One. As they approached, they paid homage to the body of the Blessed One with dance, song, music, flower-garlands, perfume, erecting canopies and pavilions in order to spend the day showing respect, honor, and veneration to the body of the Blessed One. Then they thought: "It's too late now to cremate the body of the Blessed One. Tomorrow we will do it."

And for the second day, third, fourth, fifth, and sixth day, they paid homage to the body of the Blessed One in a similar way and delayed the cremation.

But on the seventh day they thought: "We have paid sufficient homage to the body of the Blessed One with dance, song, music, flower-garlands, perfume and have shown respect, honor, and veneration. Now we are ready to cremate his body after carrying him out by the south gate."

Then eight Mallas chiefs, having washed their heads and wearing new clothes, declared: "We will lift up the body of the Blessed One," but they were unable to do so.

They approached Venerable Anuruddha to asked why they could not lift up Lord Buddha's body?
Venerable Anuruddha replied: "Vasetthas, you have one intention but the devas have another thought. Vasetthas, your thoughts were: 'After paying homage to Buddha's body, you will cremate the body south of the town.' But for the devas who have paid homage to the body of the Blessed One with heavenly dance, song, music, flower-garlands, they wish to carry Buddha's body northward to the northern part of the town, then go through the center of the town and then eastward to the east of the town through the east gate to the Mallas' shrine of Makuta-bandhana and cremate the body of the Blessed One there.'"

The Mallas replied: "Let's follow the devas' wish."

At that time the whole of Kusinara, even the dust heaps and rubbish heaps were covered to knee-height with coral tree flowers. The devas and the Mallas of Kusinara paid homage to the body of the Blessed One with divine and human dance, song, music, flower-garlands,perfume,they respect, honor, and veneration the body of Buddha. Then they carried the body of the Blessed One northward to the northern part of the town; then they went through the center of the town, then eastward to the east of the town through the eastern gate and finally to the malla's shrine of Makuta-Bandhana where they set the body down.

After that, the Mallas of Kusinara asked Venerable Ananda: "How should we handle the body of the Tathagata?"
Venerable Ananda replied: "You should deal it just like the body of a universal monarch." Then Venerable Ananda illustrated how to deal with the body in details: "The body of a universal monarch, Vasetthas, is first wrapped round with new linen, and then with teased cotton wool. And again it is wrapped round with new linen, and again with teased cotton wool, and so it is done up to five hundred layers of linen and five hundred of cotton wool. When that is done, the body of the universal monarch is placed in an iron oil-vessel, which is enclosed in another iron vessel and a funeral pyre is built of all kinds of perfumed woods, and so the body of the universal monarch is burned. And at a crossroads a stupa is raised for the universal monarch. "

At that time the Venerable Maha Kassapa was traveling from Pava to Kusinara together with a large company of five hundred bhikkhus. When the Venerable Maha Kassapa was resting at the foot of a tree, he met a certain Ajivaka who was on his way to Pava,he had taken a coral-tree flower from Kusinara. Venerable Maha Kassapa asked the Ajivaka: "Friend, do you know our teacher?"
The Ajivika replied: "Yes, friend, I know. It has been seven days since the ascetic Gotama passed away. I picked up this coral-tree flower from there."

Upon hearing this those bhikkhus who were not yet freed from passion, lifted up their arms and wept; some flinging themselves on the ground lamenting that the blessed one has passed away too soon. But those bhikkhus who were freed from cravings, mindfully and clearly aware said that " All compounded things are impermanent, what's the use of lamenting?"

Sitting in that group of Bhikkhus, there was someone called Subhadda (not the last convert of Buddha but another person by name of Subhada), who had renounced only in his old age. He commented to the monks saying: "Enough, friends! Do not grieve, do not lament! We are well rid of that great ascetic. We were always bothered by his saying: 'This is fitting for you; that is not fitting for you.' Now we shall be able to do as we wish and not do whar we don't like. "

But the Venerable Maha Kassapa addressed the bhikkhus saying: "Enough friends! Do not grieve, do not lament! For has not the Blessed One declared that with all things that are pleasant and delightful are exchangeable, subject to separation and becoming other? How is it possible that whatever is born, become, compounded is not subjected to decay?"
(The conduct of Subhadda was the leading cause of summoning the first Buddhist Council.Mahakassapa was alarmed to hear of this as wrong dhamma and wrong vinaya may prevail after the Master’s death. It is one of the leading causes to hold the first Buddhist Council 3 months after Buddha’s Mahaparinibbana. This would be an effective method to ensure unity of teaching and concord among fellow monks. Disruptive and dissenting elements had to be kept at bay for peace and solidarity among the monk community.)

At that time, 4 malla chiefshaving washed their heads and put on new clothes wanted to set alight the Blessed One's pyre but they could not. They consulted Venerable Anuruddha to find out the reason behind that.
Venerable Anuruddha replied: "You, Vasetthas, have one intention but the devas have another."
Mallas: "Then what, venerable sir, is the purpose of the deities?"
Venerable Anuruddha: "The devas' intention is this: 'The Venerable Maha Kassapa is on his way from Pava to Kusinara together with a large company of five hundred bhikkhus. The Buddha's funeral pyre will not be lit until Venerable Kassapa the great has paid homage with his head to the Lord's feet.'" Then Mallas decided to follow the wish of the devas.

Venerable Maha Kassapa approached the pyre of the Blessed One, at the cetiya of the Mallas, Makuta-bandhana, in Kusinara. He arranged his upper robe on one shoulder, joined his hands in salutation, he walked three times round the pyre, uncovering the lord's feet, he paid homage with his head at the feet of the Blessed One. The five hundred bhikkhus did likewise. When this was done, the pyre of the Blessed One burst into flame by itself.

When the body of the Blessed One had been burned, no ashes or particles were to be seen of what had been skin, tissue, flesh, sinews, and fluid; only bones remained. Just like when butter or oil is burned, it leaves no particles or ashes behind. Also the five hundred garments, even the innermost and outermost cloth were all burnt up.

When the body of the Blessed One had been burned, water rained down from the sky and another which burst from the sal-trees extinguished the pyre of the Blessed One. The Mallas of Kusinara brought water scented with many kinds of perfumes and they too extinguished the pyre of the Blessed One.
The Mallas of Kusinara laid the relics of the Blessed One in their assembly hall, surrounded them with a lattice-work of spears and encircled them with a fence of bows. They paid homage to the relics of the Blessed One with dance, song, music, flower-garlands, and perfume, and showed respect, honor, and veneration to the relics of the Blessed One.

The distribution of the Buddha's relics

King Ajatasattu, son of the Videhi queen of Magadha, came to know that at Kusinara the Blessed One had passed away. He sent a message to the Mallas of Kusinara, saying: "The Blessed One was a khattiya (warrior caste) and so am I. I am worthy to receive a portion of the relics of the Blessed One. I will erect a stupa over the relics of the Blessed One and hold a festival in their honor."

The Licchavis of Vesali also came to know that Blessed One had passed away. They too sent a message to the Mallas of Kusinara, saying: "The Blessed One was a Khattiya (warrior caste) and we are too. We are worthy to receive a portion of the relics of the Blessed One. We will erect a stupa over the relics of the Blessed One and hold a festival in their honor."

The Sakyas of Kapilavatthu also came to know that the Blessed One had passed away. They also sent a message to the Mallas of Kusinara, saying: "The Blessed One was the chief of our clan. We are worthy to receive a portion of the relics of the Blessed One. We will erect a great stupa over the relics of the Blessed One and hold a festival in their honor."

The Bulayas of Allakappa, the Kolis of Ramagama, Brahmin Vethadipa, Mallas of Pava also came to know that the Blessed One had passed away. They too sent a similar message to the Mallas of Kusinara asking for a portion of the relics of the Blessed One and promised to make a stupa for the relics.

The Mallas of Kusinara got the messages from the above and addressed the assembly saying: "The Blessed One has passed away in our township. We shall not part with any portion of the relics of the Blessed One." Then the brahmin Dona spoke to the assembly, saying:

'Lords, listen to my proposal.
Our Buddha taught us ever to forbear
It is not right should strife arise over the custody Of his remains
Let us all be joined in harmony and peace and in friendship
To share the relics into eight portions
so that far and wide Stupas may rise
To allow all to see and gain in the All-Enlightened One !'

Mallas replied: "Well then, brahmin, you divide the remains of the blessed one in the best and fairest way." Then Brahmin Dona divided justly into eight equal portions the relics of the Blessed One, and having done so, he addressed the assembly saying: "Let this urn, sirs, be given to me. Over this urn I will erect a stupa and in its honor I will hold a festival." And the urn was given to the brahmin Dona.

Then the Moriyas of Pipphalivana came to know thatthe Blessed One had passed away. They sent a message to the Mallas of Kusinara saying: "The Blessed One was of the warrior caste, and we are too. We are worthy to receive a portion of the relics of the Blessed One. We will erect a stupa over the relics of the Blessed One and hold a festival in their honor."

The Mallas replied: "There is no portion of the relics of the Blessed One remaining; the relics of the Blessed One have been divided. So you must take the embers." And they took the embers.

King Ajatasattu erected a stupa over the relics of the Blessed One at Rajagaha. The Licchavis of Vesali erected a stupa at Vesali. The Sakyas of Kapilavatthu erected a stupa at Kapilavatthu. The Bulayas of Allakappa erected a stupa at Allakappa. The Kolis of Ramagama erected a stupa at Ramagama. The Vethadipa brahman erected a stupa at Vethadipa. The Mallas of Pava erected a stupa at Pava. The Mallas of Kusinara erected a stupa at Kusinara. The brahmin Dona erected a stupa over the urn and the Moriyas of Pipphalivana erected a stupa over the ashes at Pipphalivana. Thus eight stupas were built for the relics, a ninth for the urn and a tenth for the ashes.

Eight portions there were of the relics of him,
The All-Seeing One, the greatest of men.
Seven remained in Jambudipa are honored
The eighth In Ramagama kept by kings of the Naga race.
One tooth is honored in the Tavatimsa heaven by the thirty gods
One in the realm of Kalinga and one by the Naga kings.
They shed their glory over the fruitful earth.
For thus the relics of the All-Seeing One are best honored By those who are worthy of honor
Gods and Nagas, kings, the noblest men pay homage with clasped hands!
For hard indeed it is Through hundreds of ages to meet with an All-Enlightened One!

Conclusion

Maha-Parinibbana sutta is a documentation of the last days of Buddha. The blessed one traveled all around to remind the monks of the basic doctrines : 4 noble truths, noble eightfold path, the three foundations (morality, concentration and wisdom) and the vinaya (disciplinary code). He also told Venerable Ananda how to carry out his funeral, not to lament over his death as nothing is permanent, only the dhamma and vinaya will be the successor. There's also documentation of the Buddha's great decease, last moments and the distribution of Buddha's relics.

By WHH

References:
1. www.accesstoinsight.org
2. https://suttacentral.net/
3. The long discourses of the Buddha (Bhikkhu Bodhi)

DN 16 Mahaparinibbana Sutta ​

DN 16 Mahaparinibbana Sutta