DN 16 Mahaparinibbana Sutta ​

THUS HAVE 1 HEARD.

​Once the Lord Was staying at Rajagaha on the mountain called Vultures' Peak. Now just then King Ajatasattu Vedehiputta of Magadha wanted to attack the Vajjians. He said: 'I will strike the Vajjians who are so powerful and strong, I will cut them off and destroy them, I will bring them to ruin and destruction!' And King Ajatasattu said to his chief minister the Brahmin Vassakara: 'Brahmin, go to the Blessed Lord, worship him with your head to his feet in my name, ask if he is free from sickness or disease, if he is living at ease, vigorously and comfortably, and then say: "Lord, King Ajatasattu Vedehiputta of Magadha wishes to attack the Vajjians and says: 'I will strike the Vajjians. . .,bring them to ruin and destruction!' " And whatever the Lord declares to you, report that faithfully back to me, for Tathagatas never lie.' 

'Very good, Sire', said Vassakara and, having had the state carriages harnessed, he mounted one of them and drove in state from Rajagaha to Vultures' Peak, riding as far as the ground would allow, then continuing on foot to where the Lord was. He exchanged courtesies with the Lord, then sat down to one side and delivered the King's message. Now the Venerable Ananda was standing behind the Lord, fanning him. And the Lord said: 'Ananda, have you heard that the Vajjians hold regular and frequent assemblies?' 'I have heard, Lord, that they do.' 'Ananda, as long as the Vajjians hold regular and frequent assemblies, they may be expected to prosper and not decline. Have you heard that the vajjians meet in harmony, break up in harmony, and carry on their business in harmony? 'I have heard, Lord, that they do.' 

'Ananda, as long as the Vajjians meet in harmony, break up in harmony, and carry on their business in harmony, they may be expected to prosper and not decline. Have you heard that the Vajjians do not authorise what has not been authorised already, and do not abolish what has been authorised, but proceed according to what has been authorised by their ancient tradition?' 'I have, Lord.'. . .'Have you heard that they honour, respect, revere and salute the elders among them, and consider them worth listening to?. . .that they do not forcibly abduct others' wives and daughters and compel them to live with them?. . .that they honour, respect, revere and salute the Vajjian shrines at home and abroad, not withdrawing the proper support made and given before?. . . that proper provision is made for the safety of Arahants, so that such Arahants may come in future to live there, and those already there may dwell in comfort?' 'I have, Lord.'

'Ananda, so long as such proper provision is made,. . .the Vajjians may be expected to prosper and not decline.' Then the Lord said to the Brahmin Vassakara: 'Once, Brahmin, when I was at the Sarandada Shrine in Vesali, I taught the Vajjians these seven principles for preventing decline, and as long as they keep to these seven principles, as long as these principles remain in force, the Vajjians may be expected to prosper and not decline.' At this, Vassakara replied: 'Reverend Gotama, if the Vajjians keep to even one of these principles, they may be expected to prosper and not decline - far less all seven. Certainly the Vajjians will never be conquered by King Ajatasattu by force of arms, but only by means of propaganda and setting them against one another. And now, Reverend Gotama, may I depart? I am busy and have much to do.'

'Brahmin, do as you think fit.' Then Vassakara, rejoicing and delighted at the Lord's words, rose from his seat and departed. Soon after Vassakara had gone, the Lord said: 'Ananda, go to whatever monks there are round about Rajagaha, and summon them to the assembly hall.' 'Very good, Lord', said Ananda, and did so. Then he came to the Lord, saluted him, stood to one side and said: 'Lord, the order of monks is assembled. Now is the time for the Lord to do as he sees fit.' Then the Lord rose from his seat, went to the assembly hall, sat down on the prepared seat, and said: 'Monks, I will teach you seven things that are conducive to welfare. Listen, pay careful attention, and I will speak.'

'Yes, Lord', said the monks, and the Lord said: 'As long as the monks hold regular and frequent assemblies, they may be expected to prosper and not decline. As long as they meet in harmony, break up in harmony, and carry on their business in harmony, they may be expected to prosper and not decline. As long as they do not authorise what has not been authorised already, and do not abolish what has been authorised, but proceed according to what has been authorised by the rules of training. . . ; as long as they honor, respect, revere and salute the elders of long standing who are long ordained, fathers and leaders of the order. . . ; as long as they do not fall prey to desires which arise in them and lead to rebirth. . . ; as long as they are devoted to forest-lodgings . . . ; as long as they preserve their personal mindfulness, so that in future the good among their companions will come to them, and those who have already come will feel at ease with them . . . ; as long as the monks hold to these seven things and are seen to do so, they may be expected to prosper and not decline. '

'I will tell you another seven things conducive to welfare.. .As long as monks do not rejoice, delight and become absorbed in works, . .in chattering,. . .in sleeping,. . .in company,. . .in evil desires,. . . in mixing and associating with evil friends,. . .as long as they do not rest content with partial achievement. . . as long as the monks hold to these seven things and are seen to do so, they may be expected to prosper and not decline. '

'I will tell you another seven things conducive to welfare.. .As long as monks continue with faith, with modesty, with fear of doing wrong, with learning, with aroused vigor, with established mindfulness, with wisdom. . . 'I kill tell you another seven things. . .As long as monks develop the enlightenment-factors of mindfulness, of investigation of phenomena, of energy, of delight, of tranquility, of concentration, of equanimity. . . 'I will tell you another seven things. . .As long as monks  develop the perception of impermanence, of non-self, of impurity, of danger, of overcoming, of dispassion, of cessation, . . .they may be expected to prosper and not decline. '

'Monks, I will tell you six things that are conducive to communal living.. .As long as monks both in public and in private show loving-kindness to their fellows in acts of body, speech and thought,. . .share with their virtuous fellows whatever they receive as a rightful gift, including the contents of their alms-bowls, which they do not keep to themselves. . . keep consistently, unbroken and unaltered those rules of conduct that are spotless, leading to liberation, praised by the wise, unstained and conducive to concentration, and persist therein with their fellows both in public and in private,. . . continue in that noble view that leads to liberation, to the utter destruction of suffering, remaining in such awareness with their fellows both in public and in private. . . As long as monks hold to these six things and are seen to do so, they may be expected to prosper and not decline.'

And then the Lord, while staying at Vultures' Peak, gave a comprehensive discourse: 'This is morality, this is concentration, this is wisdom. Concentration, when imbued with morality, brings great fruit and profit. Wisdom, when imbued with concentration, brings great fruit and profit. The mind imbued with wisdom becomes completely free from the corruptions, that is, from the corruption of sensuality, of becoming, of false views and of ignorance.'  And when the Lord had stayed at Rajagaha as long as he wished, he said to the Venerable Ananda: 'Come, Ananda, let us go to Ambalathika' 'Very good, Lord', said Ananda, and the Lord went there with a large company of monks.

And the Lord stayed in the royal park at Ambalatthika, and there he delivered a comprehensive discourse: 'This is morality, this is concentration, this is wisdom. . .' Having stayed at Ambalathika as long as he wished, the Lord said to Ananda: 'Let us go to Nalanda, and they did so. At Nalanda the Lord stayed in Pavarika's mango-grove.  Then the Venerable Sariputta came to see the Lord, saluted him, sat down to one side, and said: 'It is clear to me, Lord, that there never has been, will be or is now another  ascetic or Brahmin who is better or more enlightened than the Lord.'

'You have spoken boldly with a bull's voice, Sariputta, you have roared the lion's roar of certainty! How is this? Have all the Arahant Buddhas of the past appeared to you, and were the minds of all those Lords open to you, so as to say: "These Lords were of such virtue, such was their teaching, such their wisdom, such their way, such their liberation"?' 'No, Lord.' 'And have you perceived all the Arahant Buddhas who will appear in the future. . . ?' 'No, Lord.' Well then, Sariputta, you know me as the Arahant Buddha, and do you know: "The Lord is of such virtue, such is his teaching, such his wisdom, such his way, such his liberation"?' 'No, Lord.' 'So, Sariputta, you do not have knowledge of the minds of the Buddhas of the past, the future or the present. Thus, Sariputta, have you not spoken boldly with a bull's voice and roared the lion's roar of certainty with your declaration?'

'Lord, the minds of the Arahant Buddhas of the past, future and present are not open to me. But I know the drift of the Dhamma. ' Lord, it is as if there were a royal frontier city, with mighty bastions and a mighty encircling wall in which was a single gate, at which was a gatekeeper, wise, skilled and clever, who kept out strangers and let in those he knew. And he, constantly patrolling and following along a path, might not see the joins and clefts in the bastion, even such as a cat might creep through. But whatever larger creatures entered or left the city, must all go through this very gate. And it seems to me, Lord, that the drift of the Dhamma is the same. All those Arahant Buddhas of the past attained to supreme enlightenment by abandoning the five hindrances, defilements of mind that weaken the understanding, having firmly established the four foundations of mindfulness in their minds, and realised the seven factors of enlightenment as they really are. All the Arahant Buddhas of the future will do likewise, and you, Lord, who are now the Arahant, fully-enlightened Buddha, have done the same.'

Then, while staying at Nalanda, in Pavarika's mango grove, the Lord gave a comprehensive discourse to the monks. ​
'This is morality, this is concentration, this is wisdom. . .' (as verse 12). And having stayed at Nalanda as long as he wished, the Lord said to Ananda: 'Let us go to Pataligama.' And they did so.At Pataligama they heard say: 'The Lord has arrived here'. And the lay-followers of Pataligama came to the Lord, saluted him, sat down to one side, and said: 'May the Lord consent to stay at our rest-house!'

And the Lord consented by silence. Understanding his consent, they rose from their seats, saluted the Lord and, passing him by to the right, went to the rest-house and strewed the floor, prepared seats, provided a water-pot and filled the oil-lamp. Then they went to the Lord, saluted him, stood to one side and said: 'All is ready at the rest-house, Lord. Now is the time to do as the Lord wishes.'

Then the Lord dressed, took his robe and bowl, and went with his monks to the rest-house, where he washed his feet, went in and sat down facing east, with his back against the central pillar. And the monks, having washed their feet, went in and sat down with their backs to the west wall, facing east, and with the Lord sitting in front of them. And the lay followers of Pataligama, having washed their feet, went in and sat down with their backs to the east wall, facing west and with the Lord before them.

Then the lord addressed the lay-followers of Pataligama: 'Householders, there are these five perils to one of bad morality, of failure in morality. What are they? In the first place, he suffers great loss of property through neglecting his affairs. In the second place, he gets a bad reputation for immorality and misconduct. In the third place, whatever assembly he approaches, whether of Khattiyas, Brahmins, householders or ascetics, he does so diffidently and shyly. In the fourth place, he dies confused. In the fifth place, after death, at the breaking up of the body, he arises in an evil state, a bad fate, in suffering and hell. These are the five perils to one of bad morality.

'And, householders, there are these five advantages to one of good morality and of success in morality. What are they? In the first place, through careful attention to his affairs he gains much wealth. In the second place, he gets a good reputation for morality and good conduct. In the third place, whatever assembly he approaches, whether of Khattiyas, Brahmins, householders or ascetics, he does so with confidence and assurance. In the fourth place, he dies unconfused. In the fifth place, after death, at the breaking-up of the body, he arises in a good place, a heavenly world. These are the five advantages to one of good morality, and of success in morality.'

Then the Lord instructed, inspired, fired and delighted the lay-followers of Pataligama with talk on Dhamma until far into the night. Then he dismissed them, saying: 'Householders, the night is nearly over. Now it is time for you to do as you think fit.' 'Very good, Lord', they said and, rising and saluting the Lord, they passed him by to the right and departed. And the Lord spent the remainder of the night in the rest-house left empty by their departure. Now at this time Sunidha and Vassakara, the Magadhan ministers, were building a fortress in Pataligama as a defence against the Vajjians. And at that time a multitude of thousands of devas were taking up lodging in Pataligama. And in the parts where powerful devas settled, they caused the minds of the most powerful royal officials to pick those sites for their dwellings, and where middle and lower-ranking , devas settled, so too they caused the minds of royal officials of corresponding grade to pick those sites for their dwellings.

And the Lord, with his divine eye surpassing that of humans, saw the thousands of devas taking up residence in Pataligama. And, getting up at break of day, he said to the Venerable Ananda: 'Ananda, who is building a fortress at Pataligama?' 'Lord, Sunidha and Vassakara, the Magadhan ministers, are building a fortress against the Vajjians.'

'Ananda, just as if they had taken counsel with the Thirty-Three Gods, Sunidha and Vassakarra are building a fortress at Pataligama. I have seen with my divine eye how thousands of devas were taking up lodging there. . .(as verse 26). Ananda, as far as the Ariyan realm extends, as far as its trade extends, this will be the chief city, Pataliputta, scattering its seeds far and wide. And Pataliputta will face three perils: from fire, from water and from internal dissension.'

Then Sunidha and Vassakara called on the Lord and, having exchanged courtesies, stood to one side and said: 'May the Reverend Gotama accept a meal from us tomorrow with his order of monks!' And the Lord consented by silence.  Understanding his consent, Sunidha and Vassakara went home and there had a fine meal of hard and soft food prepared. When it was ready, they reported to the Lord: 'Reverend Gotama, the meal is ready.' Then the Lord, having dressed in the morning, took his robe and bowl, went with the order of monks to the residence of Sunidha and Vassakara, and sat down on the prepared seat. Then Sunidha and Vassakara served the Buddha and his order of monks with choice soft and hard foods till they were satisfied.

And when the Lord took his hand away from the bowl they sat down on low stools to one side. And as they sat there, the Lord thanked them with these verses:
'In whatever realm the wise man makes his home, He should feed the virtuous leaders of the holy life.
Whatever devas there are who report this offering, They will pay him respect and honour for this.
They tremble for him as a mother for her son, And he for whom devas tremble ever happy is.'

Then the Lord rose from his seat and took his departure. Sunidha and Vassakara followed closely behind the Lord, saying: 'Whichever gate the ascetic Gotama goes out by today, that shall be called the Gotama gate; and whichever ford he uses to cross the Ganges, that shall be called the Gotama ford.' And so the gate by which the Lord went out was called the Gotama Gate.

And then the Lord came to the River Ganges. And just then, the river was so full that a crow could drink out of it. And some people were looking for a boat, and some were looking for a raft, and some were binding together a raft of  reeds to get to the other side. But the Lord, as swiftly as a strong man might stretch out his flexed arm or flex it again, vanished from this side of the Ganges and reappeared with his order of monks on the other shore. And the Lord saw those people who were looking for a boat, looking for a raft, and binding together a raft of reeds to get to the other side.

And seeing their intentions, he uttered this verse on the spot: 'When they want to cross the sea, the lake or pond, People make a bridge or raft - the wise have crossed already.'

[End of first recitation-section]

The Lord said to Ananda: 'Let us go to Kotigama. 'Very good, Lord', said Ananda, and the Lord went with a large company of monks to Kotigama, and stayed there. Then the Lord addressed the monks thus: 'Monks, it is through not understanding, not penetrating the Four Noble Truths that I as well as you have for a long time run on and gone round the cycle of birth-and-death. What are they? By not understanding the Noble Truth of Suffering we have fared on, by not understanding the Noble Truth of the Origin of Suffering, of the Cessation of Suffering, and of the Path Leading to the Cessation of Suffering we have fared on round the cycle of birth-and-death. And by the understanding, the penetration of the same Noble Truth of Suffering, of the Origin of Suffering, of the Cessation of Suffering and of the Path Leading to the Cessation of Suffering, the craving for becoming has been cut off, the support of becoming has been destroyed, there is no more re-becoming.' 

The Lord having said this, the Well-Farer having spoken, the Teacher said: 'Not seeing the Four Noble Truths as they are, Having long traversed the round from life to life, These being seen, becoming's supports pulled up, Sorrow's root cut off, rebirth is done.' 

Then the Lord, while staying at Kotigama, gave a comprehensive discourse: 'This is morality, this is concentration, this is wisdom. Concentration, when imbued with morality, brings great fruit and profit. Wisdom, when imbued with concentration, brings great fruit and profit. The mind imbued with wisdom becomes completely free from the corruptions, that is, from the corruption of sensuality, of becoming, of false views and of ignorance.'

When the Lord had stayed at Kotigama as long as he wished, he said: 'Ananda, let us go to Nadika.' 'Very good, Lord', said Ananda, and the Lord went with a large company of monks to Nadika, where he stayed at the Brick. And the Venerable hands came to the Lord, saluted him, sat down to one side, and said: 'Lord, the monk Salha and the nun Nanda have died at Nadika. What rebirth have they taken after death? The lay-follower Sudatta and the laywoman-follower Sujata, the lay-followers Kakudha, Kalinga, Nikata, Katissabha, Tuttha, Santugha, Bhadda and Subhadda have all died in Nadika. What rebirths have they taken?'

'Ananda, the monk Salha, by the destruction of the corruptions, attained in this life, through his own super-knowledge, the uncorrupted liberation of mind, the liberation by wisdom. The nun Nanda, by the destruction of the five lower fetters, has been spontaneously reborn and will gain Nibbana from that state without returning to this world. The lay follower Sudatta, by the destruction of three fetters and the reduction of greed, hatred and delusion, is a Once-Returner who will come back once more to this world, and then make an end of suffering. The laywoman-follower Sujata, by the destruction of three fetters, is a Stream-Winner, incapable of falling into states of woe, certain of attaining Nibbana. The lay-follower Kakudha, by the destruction of the five lower fetters, has been spontaneously reborn, and will gain Nibbana from that state without returning to this world. Likewise Kalinga, Nikata, Katissabha, Tueha, Santuttha, Bhadda and Subhadda.

Ananda, in Nadika more than fifty lay-followers have by the destruction of the five lower fetters been spontaneously reborn, and will gain Nibbana from that state without returning to this world. Rather more than ninety, by the destruction of three fetters and the reduction of greed, hatred and delusion, are Once-Returners who will come back once more to this world and then make an end of suffering. And well over five hundred, by the destruction of three fetters, are Stream-Winners, incapable of falling into states of woe, certain of attaining Nibbana.

'Ananda, it is not remarkable that that which has come to be as a man should die. But that you should come to the Tathagata to ask the fate of each of those who have died, that is a weariness to him. Therefore, Ananda, I will teach you a way of knowing Dhamma, called the Mirror of Dhamma whereby the Ariyan disciple, if he so wishes, can discern of himself: "I have destroyed hell, animal-rebirth, the realm of ghosts, all downfall, evil fates and sorry states. I am a Strearn Winner, incapable of falling into states of woe, certain of attaining Nibbana."

'And what is this Mirror of Dhamma by which he can know this? Here, Ananda, this Ariyan disciple is possessed of unwavering confidence in the Buddha, thus: "This Blessed Lord is an Arahant, a fully-enlightened Buddha, endowed with wisdom and conduct, the Well-Farer, Knower of the worlds, incomparable Trainer of men to be tamed, Teacher of gods and humans, enlightened and blessed."

He is possessed of unwavering faith in the Dhamma, thus: "Well-proclaimed by the Lord is the Dhamma, visible here and now, timeless, inviting inspection, leading onward, to be comprehended by the wise each one for himself." He is possessed of unwavering confidence in the Sangha, thus: "Well-directed is the Sangha of the Lord's disciples, of upright conduct, on the right path, on the perfect path; that is to say the four pairs of persons, the eight kinds of humans. The Sangha of the Lord's disciples is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of veneration, an unsurpassed field of merit in the world. And he is possessed of morality dear to the Noble Ones, unbroken, without defect, unspotted, without inconsistency?80 liberating, uncorrupted, and conducive to concentration.

'This, Ananda, is the Mirror of Dhamma, whereby the Aryan disciple. . .can discern of himself: "I have destroyed hell,. . .I am a Stream-Winner, . . .certain of attaining Nibbana." (as verse 8) Then the Lord, staying at Nadika in the Brick House, gave a comprehensive discourse to the monks: 'This is morality, this is concentration, this is wisdom.. .' (as verse 2.4). And when the Lord had stayed at Nadika as long as he wished,. . .he went with a large company of monks to Vesali, where he stayed at Ambapali's grove.

And there the Lord addressed the monks: 'Monks, a monk should be mindful and clearly aware, this is our charge , to you! 'And how is a monk mindful? Here, a monk abides contemplating the body as earnestly, clearly aware,  I mindful and having put away all hankering and fretting for the world, and likewise with regard to feelings, mind and mind-objects. That is how a monk is mindful. 'And how is a monk clearly aware? Here, a monk, when going forward or backward, is aware of what he is doing; in looking forward or back he is aware of what he is doing; in bending and stretching he is aware of what he is doing; in carrying his inner and outer robe and bowl he is aware of what he is doing; in eating, drinking, chewing and savoring he is aware of what he is doing; in passing excrement or urine he is aware of what he is doing; in walking, standing, sitting or lying down, in keeping awake, in speaking or in staying silent, he is aware of what he is doing. That is how a monk is clearly aware. A monk should be mindful and clearly aware, this is our charge to you!'

Now Ambapali the courtesan heard that the Lord had arrived at Vesali and was staying at her grove. She had the best carriages made ready and drove from Vesali to her park. She drove as far as the ground would allow, then alighted and went on foot to where the Lord was. She saluted the Lord and sat down to one side, and as she sat, the Lord instructed, inspired, fired and delighted her with a talk on Dhamma. And being thus delighted, Ambapali said: 'Lord, may the Lord consent to take a meal from me tomorrow with his order of ​monks!' The Lord consented by silence, and Ambapali, understanding his acceptance, rose from her seat, saluted the Lord and, passing him by to the right, departed.

And the Licchavis of Vesali heard that the Lord had arrived at Vesali and was staying at Ambapali grove. So they had the best carriages made ready and drove out of Vesali. And some of the young Licchavis were all in with blue blue clothes and blue adornment, while some were in yellow, some in red, some in white, with white makeup, white clothes and white adornment. And Ambapali met the young Licchavis axle to axle, wheel to wheel, yoke to yoke. And they said to her: 'Ambapali, why do you drive up against us like that?' 'Because, young sirs, the Blessed Lord has been invited by me for a meal with his order of monks.' 'Ambapali, give up this meal for a hundred thousand pieces!'

'Young sirs, if you were to give me all Vesali with its revenue. I would not give up such an important meal!' Then the Licchavis snapped their fingers, saying: 'We've been beaten by the mango-woman, we've been cheated by the mango-woman!' And they set out for Ambapali's grove. And the Lord, having seen the Licchavis from afar, said: 'Monks, any of you who have not seen the Thirty-Three Gods, just look at this troop of Licchavis! Take a good look at them, and you will get an idea of the Thirty-Three Gods!'

Then the Licchavis drove in their carriages as far as the ground would allow, then they alighted and went on foot to where the Lord was, saluted him and sat down to one side. And as they sat, the Lord instructed, inspired, fired and delighted them with a talk on Dhamma. And being thus delighted, they said: 'Lord, may the Lord consent to take a meal from us tomorrow with his order of monks!' 'But, Licchavis, I have already accepted a meal for tomorrow from the courtesan Ambapali!' And the Licchavis snapped their fingers, saying: 'We've been beaten by the mango-woman, we've been cheated by the mango-woman!' Then, having rejoiced and delighted in his talk, they rose from their seats, saluted the Lord and, passing him by on the right, departed. 

And Ambapali, when night was nearly over, having had choice hard and soft food prepared at her home, announced to the Lord that the meal was ready. Having dressed and taken robe and bowl, the Lord went with the order of monks to Ambapali's residence and sat down on the prepared seat. And she served the Buddha and his monks with choice hard and soft food till they were satisfied. And when the Lord had taken his hand from the bowl, Ambapali took a low stool and sat down to one side.

So seated, she said: 'Lord, I give this park to the order of monks with the Buddha as its head.' The Lord accepted the park, and then he instructed, inspired, fired and delighte6 her with a talk on Dhamma, after which he rose from his seat and departed. Then, while staying at Vesali, the Lord delivered a comprehensive discourse to the monks: 'This is morality, this is concentration, this is wisdom. . .' (as verse 2.4).

And when the Lord had stayed at Ambapali's grove as long as he wished,. ..he went with a large company of monks to the little village of Beluva, where he stayed. 2.22. There the Lord said to the monks: 'You, monks, should go to anywhere in Vesdi where you have friends or acquaintances or supporters, and spend the Rains there. I shall spend the Rains here in Beluva.'
'Very good, Lord', replied the monks, and they did so, but the Lord spent the Rains in Beluva.

And during the Rains the Lord was attacked by a severe sickness, wit4 sharp pains as if he were about to die. But he endured all this mindfully, clearly aware and without complaining. He thought: 'It is not fitting that I should attain final Nibbana without addressing my followers and taking leave of the order of monks. I must hold this disease in check by energy and apply myself to the force of life.' He did so, and the disease abated. Then the Lord, having recovered from his sickness, as soon as he felt better, went outside and sat on a prepared seat in front of his dwelling.

Then the Venerable Ananda came to him, saluted him, sat down to one side and said: 'Lord, I have seen the Lord in comfort, and I have seen the Lord's patient enduring. And, Lord, my body was like a drunkard's. I lost my bearings and things were unclear to me because of the Lord's sickness. The only thing that was some comfort to me was the thought: "The Lord will not attain final Nibbana until he has made some statement about the order of monks."'

'But, Ananda, what does the order of monks expect of me? I have taught the Dhamma, Ananda, making no "inner" I and the Tathagata has no "teacher's fist" in respect of doctrines. If there is anyone who thinks: "I shall take charge of the order", or "The order should refer to me", let him make some statement about the order, but the Tathagata does not think in such terms. So why should the Tathagata make a statement about the order? '

'Ananda, I am now old, worn out, venerable, one who has traversed life's path, I have reached the term of life, which is eighty. Just as an old cart is made to go by being held I together with straps, so the Tathagata's body is kept going by being strapped up. It is only when the Tathagata withdraws his attention from outward and by the cessation of certain feelings, enters into the signless concentration of that his body knows comfort. '

'Therefore, Ananda, you should live as islands unto yourselves, being your own refuge, with no on else as your refuge, with the Dhamma as an island, with the Dhamma as your refuge, with no other refuge. And how does a monk live as an island unto himself,. . .with no other refuge? Here, Ananda, a monk abides contemplating the body as body, earnestly, clearly aware, mindful and having put away all hankering and fretting for the world, and likewise with regard to feelings, mind and mind-objects. That, Ananda, is how a monk lives as an island unto himself. . .with no other refuge. And those who now in my time or afterwards live thus, they will become the if they are desirous of learning.'

[End of second recitation-section]

Then the Lord, rising early, dressed, took his robe and bowl, and entered Vesali for alms. Having eaten on his return from the alms-round, he said to the Venerable Ananda: 'Bring a mat, Ananda. We will go to the Capala Shrine for the siesta.' 'Very good, Lord', said Ananda, and, getting a mat, he followed behind. Then the Lord came to the Capala Shrine, and sat down on the prepared seat. Ananda saluted the Lord and sat down to one side, and the Lord said: 'Ananda, Vesdi is delightful, the Udena Shrine is delightful, the Gotamaka Shrine is delightful, the Sattambaka Shrine is delightful, the Bahuputta Shrine is delightful, the Capala Shrine is delightful. '

'Ananda, whoever has developed the four roads to power, practised them frequently, made them his vehicle, made them his base, established them, become familiar with them and properly undertaken them, could undoubtedly live for a or the remainder of one. The Tathagata has developed these powers, properly undertaken them. And he could, Ananda, undoubtedly live for a century, or the remainder of one.'

But the Venerable Ananda, failing to grasp this broad hint, this clear sign, did not beg the Lord: 'Lord, may the Blessed Lord stay for a century, may the Well-Farer stay for a century for the benefit and happiness of the multitude, out of compassion for the world, for the benefit and happiness of devas and humans', so much was his mind possessed by Mara. And a second time. . ., and a third time. . .(as verses 3- 4).

Then the Lord said: 'Ananda, go now and do what seems fitting to you.' Very good, Lord', said Ananda and, rising from his seat, he saluted the Lord, passed by on the right and sat down under a tree some distance away. Soon after Ananda had left, Mara the Evil One came to the Lord, stood to one side, and said: 'Lord, may the Blessed Lord now attain final Nibbana, may the Well-Farer now attain final Nibbana. Now is the time for the Blessed Lord's final Nibbana. Because the Blessed Lord has said this: "Evil One, I will not take final Nibbana till I have monks and disciples who are accomplished, trained, skilled, learned, knowers of the Dhamma, trained in conformity with the Dhamma, correctly trained and walking in the path of the Dhamma, who will pass on what they have gained &om their Teacher, teach it, declare it, establish it, expound it, analyse it, make it clear; till they shall be able by means of the Dhamma to refute false teachings that have arisen, and teach the Dhamma of wondrous effect."

'And now, Lord, the Blessed Lord has such monks and i disciples. May the Blessed Lord now attain final Nibbana, may the Well-Farer now attain final Nibbana. Now is the time for the Blessed Lord's final Nibbana. And the Blessed Lord has said: "I will not take final Nibbana till I have nuns and female disciples who are accomplished,. . .till I have laymen-followers,. . . till I have laywomen-followers . . . " (as verse 7).

May the Blessed Lord now take final Nibbana . . .And the Blessed Lord has said: "Evil One, I will not take final Nibbana till this holy life has been successfully established and flourishes, is widespread, well-known far and wide, well-proclaimed among mankind everywhere." And all this has come about. May the Blessed Lord now attain final Nibbana, may the Well-Farer now attain final Nibbana. Now is the time for the Blessed Lord's final Nibbana.'

At this the Lord said to Mara: 'You need not worry, Evil I One. The Tathagata's final passing will not be long delayed. Three months from now, the Tathagata will take final Nibbiina.' So the Lord, at the Capala Shrine, mindfully and in full awareness renounced the life-principle, and when this occurred there was a great earthquake, terrible, hair-raising and accompanied by thunder. And when the Lord saw this he uttered this verse: 'Gross or fine, things become the sage abjured. Calm, composed, he burst becoming's shell.'

And the Venerable Ananda thought: 'It is marvellous, it is wonderful how this great earthquake arises, this terrible earthquake, so dreadful and hair-raising, accompanied by thunder! Whatever can have caused it?' He went to the Lord, saluted him, sat down to one side, and asked him that question.

'Ananda, there are eight reasons, eight causes for the appearance of a great earthquake. This great earth is established on water, the water on the wind, the wind on space. And when a mighty wind blows, this stirs up the water, and through the stirring-up of the water the earth quakes. That is the first reason. 'In the second place there is an ascetic or Brahmin who has developed psychic powers, or a mighty and powerful deva whose earth-consciousness is weakly developed and his water-consciousness is immeasurable, and he makes the earth shudder and shake and violently quake. That is the second reason.'

'Again, when a Bodhisatta descends from the Tusita Heaven, mindful and clearly aware, into his mother's womb, then the earth shudders and shakes and violently quakes. That is the third reason. '
'Again, when the Bodhisatta emerges from his mother's womb, mindful and clearly aware, then the earth shudders and shakes and violently quakes. That is the fourth reason. '
'Again, when the Tathagata gains unsurpassed enlightenment, then the earth shudders and shakes and violently quakes. That is the fifth reason. '

'Again, when the Tathagata sets in motion the Wheel of the Dhamma, then the earth shudders and shakes and violently quakes. That is the sixth reason. ' 'Again, when the Tathagata, mindful and clearly aware, renounces the life-principle, then the earth shudders and shakes and violently quakes. ' 'Again, when the Tathagata gains the Nibbana element without remainder then the earth shudders and shakes and violently quakes. That is the eighth reason. These, Ananda, are the eight reasons, the eight causes for the appearance of a great earthquake.'

'Ananda, these eight Finds of assemblies. What are they? They are the assembly of Khattiyas, the assembly of Brahmins, the assembly of householders, the assembly of ascetics, the assembly of devas of the Realm of the Four Great Kings, the assembly of the Thirty-Three Gods, the assembly of maras, the assembly of Brahmas.'

'I remember well, Ananda, many hundreds of assemblies of Khattiyas that I have attended; and before I sat down with them, spoke to them or joined in their conversation, I adopted their appearance and speech, whatever it might be. And I instructed, inspired, fired and delighted them with a discourse on Dhamma. And as I spoke with them they did not ' know me and wondered: "Who is it that speaks like this - a deva or a man?" And having thus instructed them, I disappeared, and still they did not know: "He who has just disappeared - was he a deva or a man?"

​'I remember well many hundreds of assemblies of Brahmins, of householders, of ascetics, of devas of the Realm of the Four Great Kings, of the Thirty-Three Gods, of maras, of Brahmas. . . and still they did not know: "He who has just disappeared - was he a deva or a man?" Those, Ananda, are the eight assemblies. '

'Ananda, there are eight stages of mastery. What are they?  'Perceiving forms internally, one sees external forms, limited and beautiful or ugly, and in mastering these, one is aware that one knows and sees them. That is the first stage. 'Perceiving forms internally, one sees external forms, unlimited and beautiful or ugly. . .(as verse 25). That is the second stage. 'Not perceiving forms internally, one sees external forms, limited and beautiful or ugly. . .(as verse 25). That is the third stage. 'Not perceiving forms internally, one sees external forms, unlimited and beautiful or ugly, and in mastering these, one is aware that one knows and sees them. That is the fourth stage.'

'Not perceiving forms internally, one sees external forms that are blue, of blue color, of blue lustre. Just as a flax flower which is blue, of blue colour, of blue lustre, or a Benares cloth smoothed on both sides that is blue,. . .so one perceives external forms that are blue,. . .and in mastering these, one is aware that one knows and sees them. That is the fifth stage. '

'Not perceiving forms internally, one sees external forms that are yellow. . .Just as a kannikara flower which is yellow,. . .or a Benares cloth that is yellow, so one perceives external forms that are yellow. . .That is the sixth stage. ' . 'Not perceiving forms internally, one sees external forms that are red. . .Just as a hibiscus flower which is red,. . .or a Benares cloth which is red,. . .so one perceives external forms that are red. . .That is the seventh stage. '

'Not perceiving forms internally, one sees external forms that are white, of white colour, of white lustre, just as the morning-star Osadhi is white,. . .or a Benares cloth smoothed on both sides that is white,. . .so not perceiving forms internally, one sees external forms that are white,. . .and in mastering these, one is aware that one knows and sees them. That is the eighth stage of mastery. These, Ananda, are the eight stages of mastery. '

'There are, Ananda, these eight liberations. What are they? Possessing form, one sees forms. That is the first. Not perceiving material forms in oneself, one sees them outside. That is the second. Thinking: "It is beautiful", one becomes intent on it. That is the third. By completely transcending all perception of matter,. . . thinking: "Space is infinite", one enters and abides in the Sphere of Infinite Space. That is the fourth. By transcending the Sphere of Infinite Space, thinking: "Consciousness is infinite", one enters and abides in the Sphere of Infinite Consciousness. That is the fifth. By transcending the Sphere of Infinite Consciousness, thinking: "There is no thing", one enters and abides in the Sphere of No-Thingness. That is the sixth. By transcending the Sphere of No-Thingness, one reaches and abides in the Sphere of Neither-Perception-Nor-Non-Perception. That is the seventh. By transcending the Sphere of Neither-Perception-Nor-Non-Perception, one enters and abides in the Cessation of Perception and Feeling. That is the eighth liberation (as Sutta 15, verse 35).

'Ananda, once I was staying at Uruvela on the bank of the River Neranjara, under the Goatherd's Banyan-tree, when I had just attained supreme enlightenment. And Mara the Evil One came to me, stood to one side and said: "May the Blessed Lord now attain final Nibbana, may the Well-Farer now attain final Nibbana. Now is the time for the Blessed Lord's final Nibbana."

'At this I said to Mara: "Evil One, I will not take final Nibbana till I have monks and disciples who are accomplished, trained, skilled, learned, knowers of the Dhamma, . . . (as verse 7), till I have nuns. . . , laymen-followers, lay- women-followers who will. . . teach the Dhamma of wondrous effect. I will not take final Nibbana till this holy life has been successfully established and flourishes, is widespread, well- known far and wide, well-proclaimed among mankind every- where."

'And just now, today, Ananda, at the Capala Shrine, Mara came to me, stood to one, side and said: "Lord, may the Blessed Lord now attain final Nibbbana .Now is the time for the Blessed Lord's final Nibbana." 'And I said: "You need not worry, Evil .One. Three months from now the Tathagata will take final Nibbana."

'So now, today, Ananda, at the Capala Shrine, the Tathagata has mindfully and in full awareness renounced the life-principle.' At this the Venerable Ananda said: 'Lord, may the Blessed Lord stay for a century, may the Well-Farer stay for a century for the benefit and happiness of the multitude, out of compassion for the world, for the benefit and happiness of devas and humans!' 'Enough, Ananda! Do not beg the Tathagata, it is not the right time for that!' And a second and a third time the Venerable Ananda made the same request.

'Ananda, have you faith in the Tathagata's enlightenment?' 'Yes, Lord.' 'Then why do you bother the Tathagata with your request up to three times?'
'But Lord, I have heard from the Lord's own lips, I have understood from the Lord's own lips: "Whoever has developed the four roads to power. . .could undoubtedly live for a century, or for the remainder of one."' 'Have you faith, Ananda?' 'Yes, Lord.'

'Then, Ananda, yours is the fault, yours is the failure that, having been given such a broad hint, such a clear sign by the Tathagata, you did not understand and did not beg the Tathagata to stay for a century. If, Ananda, you had begged him, the Tathagata would twice have refused you, but the third time he would have consented. Therefore, Ananda, yours is the fault, yours is the failure. '

'Once, handa, I was staying at Rajagaha, at the Vultures' Peak. And there I said: [xi61 "handa, Rajagaha is delightful, the Vultures' Peak is delightful. Whoever has developed the four roads to power. . .could undoubtedly live for a century.. ."(as verse 3). But you, handa, in spite of such a broad hint did not understand and did not beg the Tathagata to stay for a century. . . 3.42. 'Once I was staying at Rajagaha in the Banyan Park. . . , at Robbers' Qiff.. ., at the Satapaqni Cave on the side of Mount Vebhara.. ., at the Black Rock on the slope of Mount Isigili. . . , at the slope by the Snakes' Pool in Cool Wood. . . , at the Tapoda Park. . . , at the Squirrels' Feeding-Ground in Veluvana. . . , ik Jivakals mango-grove . . . , and also at Rajagaha in the ~adhakucchi deer-park. 3.43. 'At hll these places I said to you: "handa, this place is delightful. . . " [ii7] \ 3.44. "'Whoever has developed the four roads to power.. . could undoibtedly live for a century. . ."(as verse 3). 3.45. '0ncL I was at Vesdi at the Udena Shrine.. .[118] 3.46. 'Once I was at Vesdi at the Gotamaka Shrine. . . , at the Sattambaka Shrine. . . , at the Bahuputta Shrine. . . , at the Siirandada Shrine. . . 3.47. 'And now today at the Capda Shrine I said: "These places are delightfulr handa, whoever has developed the four roads to power. . .could undoubtedly live for a century, or the remainder of one. The Tathiigata has developed these powers. . .and he could, handa, undoubtedly live for a century, or the remainder of one." 'But you, handa, failing to grasp this broad hint, this clear sign, did not beg the Tathagata to stay for a century. If, handa, you had begged him, the Tathagata would twice have refused you, but the third time he would have consented. 3.48. 'handa, have I not told you before: All those things that are dear and pleasant to us must suffer change, separation and alteration? So how could this be possible? Whatever is born, become, compounded, is liable to decay - that it should  ​

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:

1. Buddhapadesa (from the Buddha)
2. Sanghapadesa (from the community of elders and distinguished teachers)
3.  Sambahulattherapadesa (from the learned theras of tradition, Dhamma, Discipline)
4. 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)