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DN 16 
Mahā Parinibbāna Sutta 
“Great Discourse on Lord Buddha’s Final Release” 
Translated by Bhikkhu Candana 
 
Copyright © Bhikkhu Candana 2022 
 
Part One 
In Māgadha 
 
  
I have personally heard this.  
At one time, The Blessed One was living high up on the Vultures’ Peak, in the City of Rājagaha. 
It was during that time that king Ajātasattu of Magadha, the son of Vedehi, was keen on going 
into battle against the Vajjis, while reflecting to himself: ‘Despite the fact that the Vajjis are 
powerful, I will, nevertheless, destroy them, by bringing death and destruction upon them.’ 
Then, King Ajātasattu of Māgadha, the son of Vedehi, addressed his chief minister, the brahmin 
Vassakāra and said:  
“Brahmin, go and approach The Blessed One, and in my name pay respect to Him with your 
head at His feet. Then, ask whether the Blessed One is in good health and has a pleasant abiding, 
while you express to The Blessed One: ‘Bhante, King Ajātasattu of Magadha, son of Vedehi, 
pays homage to The Blessed One with his head at Your feet, and he asks whether the Blessed 
One is in good health, without any physical ailments, and if He is living comfortably, having a 
pleasant abiding.’  
“Furthermore, inform the Blessed One by saying: Blessed Lord, King Ajātasattu of Magadha, the 
son of Vedehi, is planning to attack the land of the Vajjis, as he declares: ‘I will attack and 
destroy the powerful Vajjis, as I throw them into oblivion!’  
“Now Vassakāra, pay close attention to whatever The Blessed One says, listening carefully as 
you report back to me everything you hear, for the Tathāgata does not tell any lies.” 
“Yes, great king,” said Vassakāra. 
1. The brahmin, Vassakāra. 
Then, the brahmin Vassakāra, the Chief Minister of Magadha, followed the instructions given to 
him by King Ajātasattu of Magadha, as he went and approached The Blessed One. After 
exchanging friendly greetings, he sat at one side, and said to The Blessed One:  
“Master Gautama, King Ajātasattu of Magadha, son of Vedehi, pays homage to The Blessed One 
with his head at Your feet, and he asks whether the Blessed One is in good health, without any 
physical ailments, and if He is living comfortably, having a pleasant abiding.’

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“Furthermore, Bhante, King Ajātasattu of Magadha, son of Vedehi, plans to attack the land of 
the Vajjis, as he declares: ‘I will attack and destroy the powerful Vajjis, as I throw them into 
oblivion!’” 
2. Principles that Protect against Crumbling & Destruction. 
Meanwhile, the Venerable Ānanda was standing behind The Blessed One fanning him, as The 
Blessed One addressed him and said:  
“Ānanda, have you heard if the Vajji princes continue to frequently join and meet together?”  
“Yes, Bhante, I have heard that the Vajji princes continue to frequently join and meet together.” 
“Ānanda, so long as the Vajji princes continue to frequently join and meet together, then what is 
to be expected is their progress and growth, not their decline. 
“Ānanda, have you heard if the Vajji princes come together conducting their affairs in harmony 
and leave together in harmony?” 
“Yes, Bhante, I have heard the Vajji princes continue to come together conducting their affairs in 
harmony and leave together in harmony.” 
“Ānanda, so long as the Vajji princes come together conducting their affairs in harmony and 
leave together in harmony, then what is to be expected is their progress and growth, not their 
decline.” 
“Ānanda, have you heard if the Vajji princes neither appoint new rules nor break those rules that 
are already in place, as the ancient laws of the Vajjis are being observed?” 
“Yes, Bhante, I have heard the Vajji princes neither appoint new rules nor break those rules that 
are already in place, as the ancient laws of the Vajjis are being observed.” 
“Ānanda, so long as the Vajji princes neither appoint new rules nor break those rules that are 
already in place, and so long as the ancient laws of the Vajjis are being observed, then what is to 
be expected is their progress and growth, not their decline.” 
“Ānanda, have you heard if the Vajji princes honor, revere, and hold in high regard their Elder 
Vajjis by listening to their counsel and following their guidance?” 
“Yes, Bhante, I have heard the Vajji princes honor, revere, and hold in high regard their Elder 
Vajjis by listening to their counsel and following their guidance.” 
“Ānanda, so long as the Vajji princes honor, revere, and hold in high regard their Elder Vajjis by 
listening to their counsel and following their guidance, then what is to be expected is their 
progress and growth, not their decline.”

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“Ānanda, have you heard if the Vajji princes neither abduct women and girls nor oppress or take 
advantage of them, or force them to live with them?” 
“Yes, Bhante, I have heard the Vajji princes neither abduct women and girls nor oppress or take 
advantage of them or force them to live with them.” 
“Ānanda, so long as the Vajji princes neither abduct women and girls nor oppress or take 
advantage of them, or force them to live with them, then what is to be expected is their progress 
and growth, not their decline.” 
“Ānanda, have you heard if the Vajji princes pay homage to, respect, and honor their Vajji 
Shrines, both those that are within the city walls and those that lie beyond, as they continue in 
providing support for them by making offerings as before, and without breaking that tradition?” 
“Yes, Bhante, I have heard the Vajji princes pay homage to, respect, and honor their Vajji 
Shrines, both those that are within the city walls and those that lie beyond, as they continue in 
providing support for them by making offerings as before, and without breaking that tradition.” 
“Ānanda, so long as the Vajji princes pay homage to, respect, and honor their Vajji Shrines, both 
those that are within the city walls and those that lie beyond, as they continue in providing 
support for them by making offerings as before, and without breaking that tradition, then what is 
to be expected is their progress and growth, not their decline.” 
“Ānanda, have you heard if the Vajji princes provide the appropriate protection for the Arahants, 
by supporting them with necessary shelter and care, so that those Arahants who have not yet 
gone to their domain, would start going there, and those who have already gone there would find 
living there pleasant and comfortable?” 
“Yes, Bhante, I have heard the Vajji princes provide the appropriate protection for the Arahants, 
by supporting them with necessary shelter and care, so that those Arahants who have not yet 
gone to their domain, would start going there, and those who have already gone there would find 
living there pleasant and comfortable.” 
“Ānanda, so long as the Vajji princes provide the appropriate protection for the Arahants, by 
supporting them with necessary shelter and care, so that those Arahants who have not yet gone to 
their domain, would start going there, and those who have already gone there would find living 
there pleasant and comfortable, then what is to be expected is their progress and growth, not their 
decline.” 
Then, The Blessed One addressed the brahmin Vassakāra:  
“Brahmin, at one time I was abiding in the Sārandada Shrine when I taught the Vajjis these seven 
principles that do not lead to decline. So long as these seven principles that do not lead to decline 
are well-established in the Vajjis and practiced among them, and so long as these seven are 
carefully observed by the Vajjis, then what is to be expected is their progress and growth, not 
their decline.”

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Once the Blessed One had finished speaking, the brahmin Vassakāra said: 
“Master Gautama, when the Vajjis live while observing even one of these principles, what is to 
be expected is their progress and growth, not their decline. How much more so when they live as 
they observe all these seven principles! 
“Master Gautama, surely King Ajātasattu of Magadha, the son of Vedehi, will not be able to 
overcome the Vajjis, unless through some form of diplomatic trickery or by creating dissention 
among them.  
“Now we must take our leave, Master Gautama, for we have much work to do.”  
“Brahmin, you may do now as you see fit.”  
And the brahmin Vassakāra, having been delighted by the words spoken by The Blessed One, 
got up from his seat and left.” 
3. Principles that Protect the Bhikkhus from Crumbling & Destruction. 
Then, soon after Vassakāra's left, The Blessed One addressed the Venerable Ānanda by saying: 
“Ānanda, now go and have all the Bhikkhus living in Rājagaha come and gather in the assembly 
hall.” 
 
“Very well, Lord,” replied Venerable Ānanda as he quickly went and did as he was directed by 
The Blessed One. 
Once the Bhikkhus had gathered, then Venerable Ānanda approached the Blessed One by 
informing Him:  
 
“Bhante, the Sangha of Bhikkhus is now assembled. Now may The Blessed One do as He sees 
fit.”  
 
Thereupon, the Blessed One arose from His seat and went to the assembly hall, and by taking 
His appointed seat there, He addressed the Bhikkhus thus:  
“Bhikkhus, I will teach you seven principles to be followed to prevent crumbling. Listen and 
attend carefully. I shall now speak.” 
“Yes, Bhante,” the Bhikkhus replied. 
The Blessed One continued:  
“And what, Bhikkhus, are the seven principles to be followed to prevent crumbling? 
“Bhikkhus, so long as the Bhikkhus constantly come together in good faith and for the promotion 
of the Sāsana, then it is their success and growth that is to be expected, not their crumbling.

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“Bhikkhus, so long as the Bhikkhus assemble in harmony, dismiss in harmony, and attend to 
their affairs in harmony, then it is their success and growth that is to be expected, not their 
crumbling. 
“Bhikkhus, so long as the Bhikkhus do not appoint new rules that have not been put in place, 
while also abiding by the already appointed rules, then it is their success and growth that is to be 
expected, not their crumbling. 
“Bhikkhus, so long as the Bhikkhus honor, venerate, hold in high regard, and pay respects to 
those true Bhikkhus of long standing, the genuine guides, and true protectors of the Sangha, 
while they listen and heed their advice, then it is their success and growth that is to be expected, 
not their crumbling. 
“Bhikkhus, so long as the Bhikkhus are not led by nor are under the powerful influence of 
craving, which would lead them to constantly want to experience new things and have renewed 
existences, then it is their success and growth that is to be expected, not their crumbling. 
“Bhikkhus, so long as the Bhikkhus wish to live in seclusion, such as in forest dwellings, then it 
is their success and growth that is to be expected, not their crumbling. 
“Bhikkhus, so long as each of the Bhikkhus diligently works by establishing sati within himself, 
as he seeks to make his place of residence into a refuge, where true and genuinely celibate 
Bhikkhus striving to attain the highest goal of living the Holy Life would want to flock to and 
stay, while at the same time, all those good Bhikkhus already residing there continue to do so 
without any trouble, living comfortably there and at ease, then it is their success and growth that 
is to be expected, not their crumbling. 
“In this way, Bhikkhus, so long as the Bhikkhus are closely adhering to and living by these seven 
principles that prevent crumbling, then it is their success and growth that is to be expected, not 
their crumbling.” 
“Further, Bhikkhus, I will teach you seven more principles to be followed to prevent crumbling. 
Listen and attend carefully. I shall now speak.” 
“Yes, Bhante,” the Bhikkhus replied. 
The Blessed One continued:  
“And what, Bhikkhus, are the seven principles to be followed to prevent crumbling? 
“Bhikkhus, so long as the Bhikkhus do not delight in being active, being neither attached to nor 
indulging in constant engagement with work or to being active, then it is their success and 
growth that is to be expected, not their crumbling.

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“Bhikkhus, so long as the Bhikkhus do not delight in being talkative, being neither attached to 
nor indulging in constant conversations, or being chatty, then it is their success and growth that is 
to be expected, not their crumbling. 
“Bhikkhus, so long as the Bhikkhus do not delight in sleep, being neither attached to nor 
indulging in sleep, then it is their success and growth that is to be expected, not their crumbling. 
“Bhikkhus, so long as the Bhikkhus do not delight in company, being neither attached to nor 
indulging in having companions around them, then it is their success and growth that is to be 
expected, not their crumbling. 
“Bhikkhus, so long as the Bhikkhus’ hearts are empty of evil intentions, where neither their 
behaviors nor actions are guided or overcome by evil intentions, then it is their success and 
growth that is to be expected, not their crumbling. 
“Bhikkhus, so long as the Bhikkhus are not associating with evil companions, neither spending 
time with nor enjoying the companionship of wicked people, then it is their success and growth 
that is to be expected, not their crumbling. 
“Bhikkhus, so long as the Bhikkhus do not stop halfway from striving to complete the ultimate 
goal of the Holy Life, simply for having attained some mundane level of distinction, then it is 
their success and growth that is to be expected, not their crumbling. 
“In this way, Bhikkhus, so long as the Bhikkhus are closely adhering to and living by these seven 
principles that prevent crumbling, then it is their success and growth that is to be expected, not 
their crumbling.” 
“Bhikkhus, I will teach you seven more principles to be followed to prevent crumbling. Listen 
and attend carefully. I shall now speak.” 
“Yes, Bhante,” the Bhikkhus replied. 
The Blessed One continued:  
“And what, Bhikkhus, are the seven principles to be followed to prevent crumbling? 
“Bhikkhus, so long as the Bhikkhus live while possessing faith in their hearts, then it is their 
success and growth that is to be expected, not their crumbling. 
“Bhikkhus, so long as the Bhikkhus live while possessing wise moral shame in their hearts, then 
it is their success and growth that is to be expected, not their crumbling. 
“Bhikkhus, so long as the Bhikkhus live while possessing wise moral consideration in their 
hearts, then it is their success and growth that is to be expected, not their crumbling.

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“Bhikkhus, so long as the Bhikkhus are learned while studying the Dhamma, then it is their 
success and growth that is to be expected, not their crumbling. 
“Bhikkhus, so long as the Bhikkhus live with energetic effort in their hearts, then it is their 
success and growth that is to be expected, not their crumbling. 
“Bhikkhus, so long as the Bhikkhus live with mindfulness in their hearts, then it is their success 
and growth that is to be expected, not their crumbling. 
“Bhikkhus, so long as the Bhikkhus live with wisdom in their hearts, then it is their success and 
growth that is to be expected, not their crumbling. 
“In this way, Bhikkhus, so long as the Bhikkhus are closely adhering to and living by these seven 
principles that prevent crumbling, then it is their success and growth that is to be expected, not 
their crumbling.” 
Bojjhaṅga (Seven Factors of Awakening) 
“Bhikkhus, I will teach you seven more principles to be followed to prevent crumbling. Listen 
and attend carefully. I shall now speak.” 
“Yes, Bhante,” the Bhikkhus replied. 
The Blessed One continued:  
“And what, Bhikkhus, are the seven principles to be followed to prevent crumbling? 
“Bhikkhus, so long as the Bhikkhus live while cultivating the awakening factor of mindfulness, 
then it is their success and growth that is to be expected, not their crumbling. 
“Bhikkhus, so long as the Bhikkhus live while cultivating the awakening factor of investigation 
of states, then it is their success and growth that is to be expected, not their crumbling. 
“Bhikkhus, so long as the Bhikkhus live while cultivating the awakening factor of persevering 
energy, then it is their success and growth that is to be expected, not their crumbling. 
“Bhikkhus, so long as the Bhikkhus live while cultivating the awakening factor of joy, then it is 
their success and growth that is to be expected, not their crumbling. 
“Bhikkhus, so long as the Bhikkhus live while cultivating the awakening factor of tranquility of 
mind, then it is their success and growth that is to be expected, not their crumbling. 
“Bhikkhus, so long as the Bhikkhus live while cultivating the awakening factor of collectedness 
of mind, then it is their success and growth that is to be expected, not their crumbling.

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“Bhikkhus, so long as the Bhikkhus live while cultivating the awakening factor of equanimity, 
then it is their success and growth that is to be expected, not their crumbling. 
“In this way, Bhikkhus, so long as the Bhikkhus are closely adhering to and living by these seven 
principles that prevent crumbling, then it is their success and growth that is to be expected, not 
their crumbling.” 
Seven Perceptions 
“Bhikkhus, I will teach you seven more principles to be followed to prevent crumbling. Listen 
and attend carefully. I shall now speak.” 
“Yes, Bhante,” the Bhikkhus replied. 
The Blessed One continued:  
“And what, Bhikkhus, are the seven principles to be followed to prevent crumbling? 
“Bhikkhus, so long as the Bhikkhus develop the perception of impermanence, then it is their 
success and growth that is to be expected, not their crumbling. 
“Bhikkhus, so long as the Bhikkhus develop the perception on the lack in any substantiality of a 
self, then it is their success and growth that is to be expected, not their crumbling. 
“Bhikkhus, so long as the Bhikkhus develop the perception on the repulsive, then it is their 
success and growth that is to be expected, not their crumbling. 
“Bhikkhus, so long as the Bhikkhus develop the perception of the dangers to be encountered, 
then it is their success and growth that is to be expected, not their crumbling. 
“Bhikkhus, so long as the Bhikkhus develop the perception of relinquishing, then it is their 
success and growth that is to be expected, not their crumbling. 
“Bhikkhus, so long as the Bhikkhus develop the perception on dispassion, then it is their success 
and growth that is to be expected, not their crumbling. 
“Bhikkhus, so long as the Bhikkhus develop the perception on cessation, then it is their success 
and growth that is to be expected, not their crumbling. 
“In this way, Bhikkhus, so long as the Bhikkhus are closely adhering to and living by these seven 
principles that prevent crumbling, then it is their success and growth that is to be expected, not 
their crumbling.”

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Six Qualities of Warm-Heartedness 
 
“Bhikkhus, there are these six qualities of warm heartedness. These are six conditions that lead 
to the wellbeing, success, and growth of the Sangha of Bhikkhus. Now, listen and pay close 
attention to what I shall say.” 
 
“Yes, Bhante,” replied the Bhikkhus.  
“Here, Bhikkhus, when the Bhikkhu treats his companions in the Holy Life with his bodily 
actions of loving kindness, both in public and in private, then it is the success and growth of the 
Sangha that is to be expected, not its crumbling. 
“Again, Bhikkhus, when the Bhikkhu treats his companions in the Holy Life with his verbal 
actions of loving kindness, both in public and in private, then it is the success and growth of the 
Sangha that is to be expected, not its crumbling.  
 
“Again, Bhikkhus, when the Bhikkhu treats his companions in the Holy Life with his mental 
actions of loving kindness, both in public and in private, then it is the success and growth of the 
Sangha that is to be expected, not its crumbling. 
 
“Again, Bhikkhus, when the Bhikkhu generously and equally shares with his virtuous 
companions in the Holy Life whatever offerings he has rightfully obtained, including the 
contents of his alms bowl, then it is the success and growth of the Sangha that is to be expected, 
not its crumbling. 
 
“Again, Bhikkhus, when the Bhikkhu dwells with his companions in the Holy Life, whether in 
public and in private, living with virtue that is continuously kept, blameless, unbroken, flawless, 
stainless, liberating him from his old negative patterns of behavior; virtues that are praised by the 
wise as pure, all of which leads him to the collectedness of mind, then it is the success and 
growth of the Sangha that is to be expected, not its crumbling. 
 
“Again, Bhikkhus, when the Bhikkhu dwells with his companions in the Holy Life, whether in 
public and in private, living with the Noble View which, when adhered to and continuously 
practiced, naturally leads to the utter destruction of suffering, then it is the success and growth of 
the Sangha that is to be expected, not its crumbling. 
 
Bhikkhus, these are the six qualities of warm-heartedness. 
 
More Advice Given to the Bhikkhus 
 
Furthermore,  
 
Whenever the Blessed One was staying on the hilltop at the Gijja Peaks in Rājagaha, He would 
often advise the Bhikkhus in this manner:  
 
“Bhikkhus, such is virtue; such is collectedness of mind; and such is wisdom.

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“Bhikkhus, when one lives with virtues throughout one’s behavior, it becomes very fruitful, for it 
allows such a person to possess the very condition for Right Collectedness of mind to take place. 
When there is Right Collectedness of mind, it becomes very fruitful, for it allows a person to 
settle into the stability of mind. Then, such a person possesses the condition for wisdom which 
itself is very fruitful, for it develops into the Knowledge and Vision, allowing one to see things 
as they truly are. And his unliberated heart becomes fully released, where his contaminants of 
sensual lust, rebecoming, and ignorance are ended and he is finally freed; attaining that which up 
to that point had not yet been attained, reaching the safe shore of no more suffering. 
 
Afterwards, when The Blessed One had stayed at Rājagaha for as long as He pleased, He 
addressed the Venerable Ānanda and said:  
 
“Come, Ānanda, let us go to Ambalaṭṭhikā.” 
 
“As You wish, Lord.” 
 
And The Blessed One, along with the Sangha of Bhikkhus, went and took up residence at 
Ambalaṭṭhikā.  
 
While at Ambalaṭṭhikā, The Blessed One stayed in the royal vacation house, and there also, The 
Blessed One often gave teachings to the Bhikkhus thus:  
 
“Bhikkhus, such is virtue; such is collectedness of mind; and such is wisdom.  
 
“Bhikkhus, when one lives with virtues throughout one’s behavior, it becomes very fruitful, for it 
allows such a person to possess the very condition for Right Collectedness of mind to take place. 
When there is Right Collectedness of mind, it becomes very fruitful, for it allows a person to 
settle into the stability of mind. Then, such a person possesses the condition for wisdom which 
itself is very fruitful, for it develops into the Knowledge and Vision, allowing one to see things 
as they truly are. And his unliberated heart becomes fully released, where his contaminants of 
sensual lust, rebecoming, and ignorance are ended and he is finally freed; attaining that which up 
to that point had not yet been attained, reaching the safe shore of no more suffering. 
 
Afterwards, when The Blessed One had stayed at Ambalaṭṭhikā for as long as He pleased, He 
addressed the Venerable Ānanda and said:  
 
“Come, Ānanda, let us go to Nāḷandā.” 
 
“As You wish, Lord."  
 
And The Blessed One, along with the Sangha of Bhikkhus, went and took up residence at 
Nāḷandā. While at Nāḷandā, The Blessed One stayed in the mango grove of Pāvārika.

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4. Sāriputta’s Lion's Roar 
 
 
Then, the Venerable Sāriputta went to The Blessed One, and after respectfully paying homage to 
Him, sat down at one side, and spoke the following words:  
 
“Bhante, I have such faith, such confidence in The Blessed One, that I declare that there has 
never been, there can never be, nor could there be in the present, any other recluse or brahmin 
more exalted and superior in their Awakening than the Blessed One.” 
 
“Sāriputta, that indeed is quite a lofty proclamation for you to be making!  
 
“Sāriputta, that indeed is a bold declaration, a true sounding of the lion's roar!  
 
“But how is it, Sāriputta, that you make such a categorical declaration? After all, have you had 
the direct experience of knowing the Fully Awakened Buddhas from the past, those Arahants 
from bygone eras? Do you have direct and personal understanding of the quality of the Heart of 
all those Tathāgatas from the past, or have you gained personal knowledge of the level of their 
virtue, their meditation, their level of wisdom, their inner state, and their freedom from 
defilements and from future rebirths?” 
 
“No, Blessed Lord.” 
 
“And how about those Arahants, Sāriputta? Do you have the direct experience of knowing the 
Fully Awakened Buddhas that are to appear in the future? Do you have direct and personal 
understanding of the quality of the Heart of all those Tathāgatas who have not yet appeared, or 
have you gained personal knowledge of the level of their virtue, their meditation, their level of 
wisdom, their inner state, and their freedom from defilements and from future rebirths?” 
 
“No, Blessed Lord.” 
 
“And how about me, Sāriputta? Do you have the direct experience of knowing The Fully 
Awakened Buddha sitting in front of you at this present moment? Do you have direct and 
personal understanding of the quality of the Tathāgata’s Heart, here and now, or have you gained 
personal knowledge of the level of My virtue, My meditation, My level of wisdom, My inner 
state, and My freedom from defilements and from any future rebirths?” 
 
“No, Blessed Lord.” 
 
“Then, Sāriputta, it seems that you do not have the direct personal knowledge or understanding 
of the quality of the Heart of all those Tathāgatas from the past, those to appear in the future, or 
The Tathāgata at the present. Therefore, how is it that you dare to set forth a proclamation, such 
a lofty and bold utterance, a veritable sounding of the lion's roar, by stating:

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‘Bhante, I have such faith, such confidence in The Blessed One, that I declare that there has 
never been, there can never be, nor could there be in the present, any other recluse or brahmin 
more exalted and superior in their Awakening than the Blessed One?' 
 
“Blessed Lord, indeed, I do not possess the direct experience of knowing the Heart of the Fully 
Awakened Buddhas from the past, those Arahants from bygone eras, those to come in the future, 
or of the Tathāgata Himself, in the present. Nevertheless, I have personally come to know and 
see the Truth of the Dhamma, and it is this realization itself, which allows me to infer and make 
such a proclamation.  
 
“Suppose, Bhante, a king's frontier fortress was strongly fortified, with strong ramparts and 
turrets, which had only a single gate, and there was a gatekeeper who was intelligent, alert, 
experienced, and very cautious, keeping all strangers out, only permitting those who are friendly 
to enter. Now, as the gatekeeper carefully monitors and patrols the path that leads all around the 
fortress, he does not observe there being even a tiny hole or crack in the thick walls, that would 
be big enough to allow even a cat to slip through. In this way, he comes to the conclusion:  
 
‘Whatever decent sized living beings wanting to enter or leave this city, they will all have to do 
so by going through this gate, and this gate only!'  
 
“In the same way, Bhante, I have personally come to know and see the Truth of the Dhamma, 
and it is this realization itself which allows me to infer and make such a proclamation.  
 
“This is because, Bhante, all the Arahants, all the Fully Awakened Buddhas of the past had 
already abandoned the five hindrances, the corruptions of the heart that weaken wisdom; having 
well established their minds in the four foundations of mindfulness, they had duly cultivated the 
seven factors of Awakening, and thus had liberated themselves by waking up to the Unsurpassed, 
Supreme, and Perfect Enlightenment.  
“Similarly, Bhante, all the Arahants, all the Fully Awakened Buddhas that will appear in the 
future would have abandoned the five hindrances, the corruptions of the heart that weaken 
wisdom; well establishing their minds in the four foundations of mindfulness, while duly 
cultivating the seven factors of Awakening, and thus will liberate themselves by waking up to the 
Unsurpassed, Supreme, and Perfect Enlightenment.  
“And similarly, Bhante, at present, all the Arahants, starting with the Blessed One Himself, all 
have already abandoned the five hindrances, the corruptions of the heart that weaken wisdom; 
having well established their minds in the four foundations of mindfulness and duly cultivated 
the seven factors of Awakening, and thus having liberated themselves by waking up to the 
Unsurpassed, Supreme, and Perfect Enlightenment.” 
Thus, in Nāḷandā, while staying at the mango grove of Pāvārika, in addressing the Bhikkhus 
there also, the Blessed One taught them the following:  
“Bhikkhus, such is virtue; such is collectedness of mind; and such is wisdom.

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“Bhikkhus, when one lives with virtues throughout one’s behavior, it becomes very fruitful, for it 
allows such a person to possess the very condition for Right Collectedness of mind to take place. 
When there is Right Collectedness of mind, it becomes very fruitful, for it allows a person to 
settle into the stability of mind. Then, such a person possesses the condition for wisdom which 
itself is very fruitful, for it develops into the Knowledge and Vision, allowing one to see things 
as they truly are. And his unliberated heart becomes fully released, where his contaminants of 
sensual lust, rebecoming, and ignorance are ended and he is finally freed; attaining that which up 
to that point had not yet been attained, reaching the safe shore of no more suffering. 
 
5. The Barriers of Immoral Behavior 
 
Afterwards, when The Blessed One had stayed at Nāḷandā for as long as He pleased, He again 
addressed the Venerable Ānanda and said:  
 
“Come, Ānanda, let us go to Paṭaligāma.” 
 
“As You wish, Lord."  
And The Blessed One, along with the Sangha of Bhikkhus, went and took up residence in 
Paṭaligāma. 
Then the lay students of Paṭaligāma, in hearing that The Blessed One had arrived at Paṭaligāma, 
quickly went and approached The Blessed One, and after respectfully greeting Him, sat down at 
one side and addressed The Blessed One in this manner:  
 
“May The Blessed One, Lord, kindly come and stay at our main guesthouse.” And The Blessed 
One consented with his silence.  
 
Knowing The Blessed One's consent, the lay students of Paṭaligāma arose from their seats, 
respectfully saluted Him, and keeping their right sides towards Him, departed for the guesthouse 
of their city. Once there, they immediately began preparing by covering the floor all over with 
precious carpeting, arranging seats and water, and placing oil lamps. Having done this, they went 
back to The Blessed One, respectfully greeted Him, and while standing at one side, announced:  
 
“Lord, the guest house is now ready, with the floor covered all over with carpets, seats and water 
being prepared, with oil lamps that have been set up and ready. May The Blessed One approach 
the guest house, at His convenience.”  
 
Then, when it was morning, The Blessed One put on His robes, and by taking his alms bowl and 
outer robe, went to the Paṭaligāma’s guesthouse together with the Sangha of Bhikkhus.  
 
Once there, the lay disciples washed The Blessed One’s feet, before He entered into the 
guesthouse, as He took His prepared seat against the central pillar, facing east. This was followed 
by the Sangha of Bhikkhus, who also entered the guesthouse, after having their feet washed by 
the lay disciples, and took their seats near the western wall, facing east, so that the Blessed One 
was now seated before them. Meanwhile, the lay disciples from Paṭaligāma, also having washed

[page 14]
their own feet, entered the council hall and sat down near the eastern wall, facing west, so that 
the Blessed One was seated in front of them.  
 
The Fruits of an Immoral, and a Moral Life 
 
Then, The Blessed One, by addressing the crowd gathered in Paṭaligāma, said:  
 
“Householders, there are these five dangers to be faced by one who lives without any morality, 
because of his negligence in developing a virtuous character. What are these five? 
 
“The one living without morality, as he neglects to develop a virtuous character, comes to a great 
loss of wealth, as a result of his negligence. This is the first danger to be faced by one who lives 
without any morality, because of his negligence in developing a virtuous character.  
 
“Also, the one living without any morality gets a bad reputation, as his ill fame keeps spreading. 
This is the second danger to be faced by one who lives without any morality, because of his 
negligence in developing a virtuous character.  
 
“Also, the one living without any morality, whatever gathering he approaches, whether of 
Khattiya warriors, brahmins, ordinary householders, or those of recluses and ascetic brahmins, he 
does so while being flustered and without confidence. Bhikkhus, this is the third danger to be 
faced by one who lives without any morality, because of his negligence in developing a virtuous 
character.  
 
“Also, the one living without any morality, once the body fails and is no more, he dies a deluded 
and confused death. This is the fourth danger to be faced by one who lives without any morality, 
because of his negligence in developing a virtuous character.  
 
“Also, the one living without any morality, after death he reappears in the miserable realms, as 
he is reborn in hell. This is the fifth danger to be faced by one who lives without any morality, 
because of his negligence in developing a virtuous character. 
 
“Therefore, householders, these are the five dangers to be faced by one who lives without any 
morality, because of his negligence in developing a virtuous character. 
 
6. The Benefits of Moral Behavior 
 
“On the other hand, householders, there are these five benefits to be enjoyed by the one who 
lives with morality, as he diligently strives to develop a virtuous character. What are these five? 
 
“Householders, the one living with morality, as he diligently develops a virtuous character, 
accumulates a great deal of wealth, as a result of his heedfulness. This is the first benefit to be 
enjoyed by the one who lives with morality, because he diligently strives to develop a virtuous 
character.

[page 15]
“Furthermore, the one living with morality, gets a good reputation, as his good fame keeps 
spreading. This is the second benefit to be enjoyed by the one who lives with morality, because 
he diligently strives to develop a virtuous character. 
 
“Furthermore, the one living with morality, whatever gathering he approaches, whether of 
Khattiya warriors, brahmins, ordinary householders, or those of recluses and ascetic brahmins, he 
does so while being calm, composed, and with confidence. This is the third benefit to be enjoyed 
by the one who lives with morality, because he diligently strives to develop a virtuous character. 
 
“Furthermore, the one living with morality, once the body fails and is no more, he dies a serene 
and an unconfused death. This is the fourth benefit to be enjoyed by the one who lives with 
morality, because he diligently strives to develop a virtuous character. 
 
“Furthermore, the one living with morality, after death, he reappears in the happy realms, as he is 
reborn in the heavens. This is the fifth benefit to be enjoyed by the one who lives with morality, 
because he diligently strives to develop a virtuous character. 
 
“Therefore, householders, these are the five benefits to be enjoyed by the one who lives with 
morality, as he diligently strives to develop a virtuous character.” 
 
In this manner, The Blessed One spent much of the night instructing the lay disciples of 
Paṭaligāma in the Dhamma, as he inspired, roused, and lightened their hearts with an enlivening 
talk on the Dhamma, after which he dismissed them, by saying:  
 
“The night is now far advanced, householders. You may go at your convenience.”  
 
“As you wish, Bhante,” said the lay disciples of Paṭaligāma as they rose from their seats, and 
after respectfully paying homage to The Blessed One and keeping Him to their right, they 
departed.  
 
Once they had left, the Blessed One went into His resting area.  
 
7. The Building of a Fortress 
 
Now, during that time, the two chief ministers of Magadha, Sunidha and Vassakāra, were jointly 
building a fortress at Paṭaligāma, as a defense against any possible attacks by their neighboring 
Vajji principality. 
 
Also, at that time, many Devas in large numbers, counted in the thousands, had already taken 
possession of various sites at Paṭaligāma, whereby senior royal ministers and powerful members 
of the Magadhan society, who were engaged in constructing various palaces, had these structures 
of theirs soon enough being guarded by numerous powerful Devas. Similarly, mid-level royal 
ministers and powerful members of the Magadhan society who were engaged in constructing 
various dwellings for themselves, soon enough had their new homes also being guarded by 
numerous mid-level powerful Devas. And the same was the case with the lower-level royal

[page 16]
ministers and other official members of the Magadhan society, who were also engaged in 
constructing various buildings, had their new buildings guarded by numerous lower-level Devas.  
 
All this, The Blessed One saw with His Divine Eye, that is pure and far surpasses the visual 
faculty of humans, as He observed how a large number of Devas, to be counted in the thousands, 
were coming in to take possession and guardianship of the newly constructed structures being 
built in Paṭaligāma. 
 
And at the crack of dawn, having already arisen, The Blessed One addressed the Venerable 
Ānanda by saying:  
 
“Ānanda, who are those, busily engaged in the construction of a fortress city within Paṭaligāma?” 
 
“Bhante, they are Sunidha and Vassakāra, the two chief ministers of Magadha, who are building 
a fortress at Paṭaligāma, as a defense against any possible attacks by their neighboring Vajji 
princes.” 
 
“It is as if, Ānanda, both Sunidha and Vassakāra had been taking advice from the gods of the 
Thirty-three. For, Ānanda, I see and observe with the Divine Eye, that is pure and far surpasses 
the visual faculty of humans, how there is a large number of Devas, to be counted in the 
thousands, who are coming in to take possession and guardianship of the newly constructed 
structures being built in Paṭaligāma.  
 
Thus, I observe how those senior royal ministers and powerful members of the Magadhan 
society who were engaged in constructing various palaces, are having the structures they are 
building possessed and guarded by numerous powerful Devas. Similarly, mid-level royal 
ministers and powerful members of the Magadhan society who are engaged in constructing 
various dwellings for themselves, soon enough are having their new homes also possessed and 
guarded by numerous mid-level powerful Devas. And the same is the case with the lower-level 
royal ministers and other official members of the Magadhan society, who are themselves 
engaged in constructing various buildings, and who are having their new buildings possessed and 
guarded by numerous lower-level Devas.  
 
“Truly, Ānanda, as far as the Aryan race extends and trade routes spread, this will be the 
foremost city, Pātaliputta, a major trading-center. But Pātaliputta, Ānanda, will be destroyed by 
three perils: fire, water, and dissension.” 
 
Later, the two chief ministers, Sunidha and Vassakāra, went to The Blessed One, and after 
paying their respects and exchanging many pleasant words, stood together at one side and 
addressed Him by saying:  
 
“May the Blessed Gautama please accept our invitation for tomorrow's meal, together with the 
Sangha of Bhikkhus.”  
 
And The Blessed One consented through His silence.

[page 17]
Then, understanding that The Blessed One accepted their offer for a meal for the Sangha, the two 
chief ministers, Sunidha and Vassakāra, both left as they returned to their homes, and had choice 
food, hard and soft, prepared. And on the next morning, when it was time, they sent word to The 
Blessed One:  
 
“It is time, Blessed Gautama; the meal is ready, Sir.”  
 
Thereupon, early in the morning, The Blessed One, having put on His robes and by taking His 
outer robe and alms bowl, together with the Sangha of Bhikkhus went to the guest house, where 
the meal was to be served by the two chief ministers, Sunidha and Vassakāra. Once there, The 
Blessed One sat on His prepared seat, and both Sunidha and Vassakāra, with their own hands, 
began serving the Sangha of Bhikkhus headed by the Buddha, various choice foods, both the 
hard and soft kinds.  
 
Later, when The Blessed One had finished His meal and had removed His hand from the bowl, 
the ministers took low seats and sat down at one side.  
 
And The Blessed One expressed His appreciation by uttering these verses:  
 
“Wherever he may make his dwelling, the wise man 
Should take care of those virtuous ones, living the chaste Holy Life; 
And having attended to these worthy ones, having made offerings to them, 
All this does not get ignored by those local Devas, witnessing these gifts being made. 
 And by him transferring and sharing the merits of these with the local Devas, 
He himself becomes revered and honored by the Devas themselves, 
Who tremble with happiness and care for him,  
Becoming like mothers for him, their only son. 
Thus, he who thus enjoys their grace, 
And when one becomes the beloved of the Devas, 
One is always met with good fortune.” 
 
After saying these words, The Blessed One arose from his seat and departed.  
 
Crossing the Ganges 
 
Then, both Sunidha and Vassakāra followed closely behind The Blessed One, step by step, 
saying:  
 
“Whichever gate the recluse Gautama passes through today while He leaves Paṭaligāma, that we 
will name the ‘Gautama-gate; and the ford by which He crosses the river Ganges, shall also be 
named the ‘Gautama-ford.’” 
 
In this way, the gate through which The Blessed One left, came to be known as “the Gautama 
gate.”

[page 18]
But later, when The Blessed One came to the river Ganges to cross it, it was full to the brim, so 
that even crows, standing on its banks, could easily drink from it. Meanwhile, people were trying 
to obtain a boat, while others were tying up reeds into rafts, to ferry themselves across.  
But, as easily as a strong man might stretch out his bent arm or draw in his outstretched arm, The 
Blessed One vanished from this side of the river Ganges, along with all the Sangha of Bhikkhus, 
and immediately reappeared on the other bank of the flooding Ganges.  
 
Looking at all the people trying to obtain a boat, whereas others were tying up reeds into rafts to 
ferry themselves across the flooding Ganges, The Blessed One uttered these heartfelt words:  
 
“While wanting to ferry themselves across the ocean vast, 
Many try building boats or binding rafts,  
Meanwhile the wise ones have already crossed, 
Leaving the lowlands far behind.”

[page 19]
Part Two 
The Journey to Vesālī 
 
8. The Four Noble Truths 
 
 
Then, The Blessed One spoke to the Venerable Ānanda, and said:  
 
“Come, Ānanda, let us go to Koṭigāma.” 
 
“As You wish, Lord.”  
And The Blessed One, along with the Sangha of Bhikkhus, went and took up residence in 
Koṭigāma. 
Then, while addressing the Bhikkhus, The Blessed On stated:  
 
“Bhikkhus, it is due to not understanding, because of not penetrating into the Four Noble Truths 
that both you and I have been wandering and migrating ceaselessly through this long course of 
rebirths. What are these Four?  
“They are the Noble Truth of Suffering; the Noble Truth of the Origin of Suffering; the Noble 
Truth of the Cessation of Suffering; and the Noble Truth of the Path leading to the Cessation of 
Suffering.  
 
“But Bhikkhus, now that these have been understood and penetrated, cut off is the craving for 
further existence; destroyed is that which leads to renewed becoming, and there is no more 
rebirth into future lives.” 
 
This is what was said by The Blessed One, as The Happy One, the Master, continued in verse:  
 
“By not being able to see how the Four Noble Truths take place, 
Long has been this exhausting path from one birth to the next. 
But now that these are clearly seen and understood for what they are, 
The very cause for rebirth is removed, 
And with the root of suffering fully plucked, 
Rebirth has ended, then and there!” 
 
Then, while still at Koṭigāma, The Blessed One continued giving discourses to the Bhikkhus by 
instructing them:  
 
“Bhikkhus, such is virtue; such is collectedness of mind; and such is wisdom.

[page 20]
“Bhikkhus, when one lives with virtues throughout one’s behavior, it becomes very fruitful, for it 
allows such a person to possess the very condition for Right Collectedness of mind to take place. 
When there is Right Collectedness of mind, it becomes very fruitful, for it allows a person to 
settle into the stability of mind. Then, such a person possesses the condition for wisdom which 
itself is very fruitful, for it develops into the Knowledge and Vision, allowing one to see things 
as they truly are. And his unliberated heart becomes fully released, where his contaminants of 
sensual lust, rebecoming, and ignorance are ended and he is finally freed; attaining that which up 
to that point had not yet been attained, reaching the safe shore of no more suffering.” 
 
 
9. Those Never to Return Back Again to this World 
 
Afterwards, when The Blessed One had stayed at Koṭigāma for as long as He pleased, He again 
addressed the Venerable Ānanda and said:  
 
“Come, Ānanda, let us go to Nādika.” 
 
“As You wish, Lord."  
And The Blessed One, along with the Sangha of Bhikkhus, went to Nādika and took up residence 
at the Brick House. 
 
The Four Supramundane States of Nobility 
 
Then, Venerable Ānanda approached The Blessed One, and after greeting Him respectfully, sat 
down at one side and said to The Blessed One:  
 
“Bhante, here in Nādika, the Bhikkhu Sāḷha has died. Where is he now reborn, Lord? 
 
“The Bhikkhuni Nandā has also died, Bhante. Where is she now reborn? 
 
“Likewise, the lay male disciple Sudatta and the lay female disciple Sujātā of Nādika, have also 
passed away, Lord. Where have they reappeared in their next birth? 
 
“Likewise, the Upāsakas Kukkuṭa, Kālinga, Nikaṭa, Kaṭissaha, Tuṭṭha, Santuṭṭha, Bhadda, 
and Subhadda of Nādika, have all died. What is their destination, Lord? What is their future state 
of rebirth?”  
 
“Ānanda, the Bhikkhu Sāḷha, through the destruction of all the mental contaminants, in this very 
lifetime, has finally attained the taintless Release of the Heart, along with the Release through 
Wisdom, having directly known and understood it by himself. 
 
“The Bhikkhuni Nanda, Ānanda, through the destruction of the five lower fetters (that bind 
beings to the world of the sense pleasures), has reappeared spontaneously among the Suddāvāsā

[page 21]
Brahma Gods, and there she will realize Final Release in that very place, never again to take 
rebirth into any lower realm than that Pure Abode. 
 
“As for the Upāsaka Sudatta, Ānanda, having already destroyed the three fetters (self-belief, 
doubt, and faith in the efficacy of pujas and rituals), and through the lessening of lust, hatred, and 
delusion, he has become a once-returner and is bound to make an end of suffering after having 
returned only once more to this world.  
 
“As for the Upāsika Sujātā, Ānanda, having already destroyed the three fetters, she is now 
completely safe from ever falling into the states of misery, assured and bound for Full 
Awakening.  
“Now, for the Upāsakas Kukkuṭa, Kālinga, Nikaṭa, Kaṭissaha, Tuṭṭha, Santuṭṭha, Bhadda, 
and Subhadda of Nādika, Ānanda, through the destruction of the five lower fetters (that bind 
beings to the world of the sense pleasures), they have all reappeared spontaneously among the 
Suddāvāsā Brahma Gods, where they will realize Final Release in that very place, never again to 
take rebirth into any realm other than the Pure Abodes.  
“Further, Ānanda, more than fifty such lay disciples died in Nādika, having already eradicated 
the five lower fetters, and as a result, they have reappeared spontaneously in the Pure Abodes, 
where they too will realize Final Release, never again to take rebirth into any other realms. 
 
“Also, Ānanda, more than ninety lay disciples who have passed away in Nādika, through the 
destruction of the three fetters and the lessening 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.  
 
“That is not all, Ānanda, because more than five hundred lay disciples who died in Nādika, 
having already eradicated the three lower fetters, as a result, have all become Stream-Winners, 
no longer subject to be reborn into the miserable, lower realms, guaranteed to attain Full 
Awakening. 
 
10. Those Never to Return Back Again to this World 
 
“Truly, Ānanda, there is nothing surprising in that human beings should die. But if each time it 
happens, you were to come to the Tathagata and ask about this or that person who died, in this 
manner, that indeed would be burdensome for Me!  
 
“Therefore, Ānanda, I will give you the teaching called ‘The Mirror of the Dhamma,’ by 
possessing which the Noble Disciple in Training, if he so desires, can declare of himself:  
 
'There is no more rebirth for me in the hells, nor as an animal or as a ghost, nor in any of the 
lower realms. I am a Stream-Winner, safe from ever falling back into those states of misery! 
Now, I stand assured and destined for Full Awakening.'

[page 22]
“And what, Ānanda, is the teaching called ‘The Mirror of Dhamma,’ by possessing which the 
Noble Disciple in Training may go ahead and make such a proclamation? 
 
"Here, Ānanda, the Noble Disciple in Training possesses unshakable faith in the Buddha thus:  
 
‘The Blessed One is an Arahant, Perfectly Awakened, endowed with Sublime Knowledge and 
Supremely Pure Conduct, the Well-Gone, the Knower of worlds, the Incomparable Tamer of 
those to be tamed, the Teacher of gods and humans, the Enlightened, Truly the Blessed One.’ 
“Further, Ānanda, the Noble Disciple in Training possesses unshakable faith in the Dhamma 
thus:  
‘The Dhamma of The Blessed One is well expounded, it is directly visible here and now, 
immediately effective, inviting one to come and investigate for oneself, taking one straight 
forward, undeterred, and to be understood and personally realized by the wise, each for oneself.’ 
“Further, Ānanda, the Noble Disciple in Training possesses unshakable faith in the Sangha of 
Noble Disciples thus:  
‘The Disciples of The Blessed One are practicing well the good way, which is the Threefold 
Training of Sīla, Samādhi, Paññā (morality, mental cultivation and wisdom); the Disciples of 
The Blessed One are practicing the straight path of the Threefold Training, which is the Middle 
Path; the Disciples of The Blessed One are practicing wisely to realize Nibbāna, in a methodical 
way; the Disciples of The Blessed One are practicing the Dhamma, in harmony; Such are the 
Four Pairs of Eight Great Beings, comprising the Eight Noble Disciples of The Blessed One, the 
ones to be honored and respected, deserving of hospitality, worthy of offerings, to be venerated 
with reverential salutation with one’s palms pressed together at the heart, the incomparable field 
of merit for the world.’ 
“Further, Ānanda, the Noble Disciple in Training possesses the virtuous behavior that is loved by 
all the Noble Ones, for it is complete and perfect, spotless, pure, which is the reason why it is 
liberating, as it stands unaffected nor influenced by worldly concerns, and thus takes one into the 
various states of Samādhi, the Collectedness of the Heart.  
“Ānanda, this therefore is the teaching called ‘The Mirror of the Dhamma,’ by possessing which 
the Noble Disciple in Training, if he so desires, can declare of himself:  
 
'There is no more rebirth for me in the hells, nor as an animal or as a ghost, nor in any of the 
lower realms. I am a Stream-Winner, safe from ever falling back into those states of misery! 
Now, I stand assured and destined for Full Awakening.'” 
 
And there too, in Nādika, while staying at thee Brick House, The Blessed One addressed the 
Bhikkhus and taught them the following:  
 
“Bhikkhus, such is virtue; such is collectedness of mind; and such is wisdom.

[page 23]
“Bhikkhus, when one lives with virtues throughout one’s behavior, it becomes very fruitful, for it 
allows such a person to possess the very condition for Right Collectedness of mind to take place. 
When there is Right Collectedness of mind, it becomes very fruitful, for it allows a person to 
settle into the stability of mind. Then, such a person possesses the condition for wisdom which 
itself is very fruitful, for it develops into the Knowledge and Vision, allowing one to see things 
as they truly are. And his unliberated heart becomes fully released, where his contaminants of 
sensual lust, rebecoming, and ignorance are ended and he is finally freed; attaining that which up 
to that point had not yet been attained, reaching the safe shore of no more suffering.” 
 
Afterwards, when The Blessed One had stayed at Nādika for as long as He pleased, He again 
addressed the Venerable Ānanda and said:  
 
“Come, Ānanda, let us go to Vesāli.” 
 
“As You wish, Lord."  
And The Blessed One, along with a large Sangha of Bhikkhus, went and took up residence in 
Vesāli, at Ambapālī’s Grove. 
 
Mindfulness and Clear Comprehension 
 
Then, The Blessed One addressed the Bhikkhus, by saying:  
 
"Bhikkhus, the Bhikkhu must always remain mindful, living with full alertness, and clearly 
aware. This is my instruction to you!” 
 
"And how, Bhikkhus, must a Bhikkhu always remain mindful? 
 
“Here, Bhikkhus, a Bhikkhu is fully attentive, carefully staying with the body, mindful of it in all 
its transitions and states, striving ardently after having overcome longing and sorrow in regard to 
the world.  
 
“Similarly, he is fully attentive, carefully staying with whatever feeling that is occurring, mindful 
of it in all its transitions, striving ardently after having overcome longing and sorrow in regard to 
the world.  
 
“Similarly, he is fully attentive, carefully staying with whatever state that is occurring in the 
Citta (Heart), mindful of it in all its transitions and states, striving ardently after having 
overcome longing and sorrow in regard to the world.  
 
“Similarly, he is fully attentive, carefully staying with whatever phenomena, along with their 
relationships, that he detects are occurring, mindful of them in all their transitions, striving 
ardently after having overcome longing and sorrow in regard to the world. In this manner, he is 
said to be mindful.

[page 24]
"And how, Bhikkhus, does a Bhikkhu live with full alertness and is clearly aware? 
 
“Here, Bhikkhus, while going somewhere or returning, the Bhikkhu behaves with full alertness 
and is clearly aware. While looking forward, around him, or in any direction, the Bhikkhu 
behaves with full alertness and is clearly aware. While bending and stretching his body, the 
Bhikkhu behaves with full alertness and is clearly aware. While putting on and wearing his 
robes, his outer robe, and holding his alms bowl, the Bhikkhu behaves with full alertness and is 
clearly aware. While eating and drinking, chewing, and tasting his food, the Bhikkhu behaves 
with full alertness and is clearly aware. While urinating and defecating, the Bhikkhu behaves 
with full alertness and is clearly aware. While walking, standing, sitting, sleeping, waking up, 
talking, and keeping silent, the Bhikkhu behaves with full alertness and is clearly aware. In this 
manner, he is said to live with full alertness and is clearly aware. 
“Therefore, Bhikkhus, this is my instruction that I give to you all! The Bhikkhu must always 
remain mindful, living with full alertness, and be clearly aware.” 
 
11. Ambapālī the Courtesan 
 
It was during that time, that Ambapālī, the famous courtesan came to know:  
 
"The Blessed One, they say, has already arrived in Vesāli and is now staying at my own Mango 
Grove!"  
And she quickly ordered a large number of magnificent carriages to be made ready, mounted one 
of them herself, and while being accompanied by the rest, drove out from Vesāli towards her 
park. This way, she rode her chariot as far as it could go, and then dismounted, as she went the 
rest of the way on foot. Having approached The Blessed One, she respectfully paid homage to 
Him and sat down to one side.  
 
Then, The Blessed One encouragingly spoke, as he inspired, instructed, roused, and gladdened 
Ambapālī the courtesan’s heart, with an enlivening Talk on the Dhamma.  
 
Afterwards, Ambapālī the courtesan addressed The Blessed One, and said:  
 
“Bhante, may The Blessed One, please accept my Dāna for tomorrow's meal, accompanied 
together with the Sangha of Bhikkhus.” 
 
And The Blessed One consented with His silence. 
 
Then, having become certain of The Blessed One's acceptance of the next day’s meal, Ambapālī 
the courtesan rose from her seat, and after respectfully paying homage to Him, and while 
keeping her right side towards The Blessed One, she left.  
 
Meanwhile, the Licchāvi Princes of Vesāli also heard the news:

[page 25]
"The Blessed One, they say, has already arrived in Vesāli and is now staying at Ambapālī’s 
Grove!"  
 
And they quickly ordered a large number of magnificent carriages to be made ready, where each 
mounted one, and while being accompanied by the rest, drove out from Vesāli towards the park. 
Now, among these Licchāvi Princes, there were some who were dressed in blue, with clothing 
and ornaments all decked in blue, while others were in yellow, red, and white.  
 
While on their way, it so happened that Ambapālī the courtesan drove up against the young 
Licchavis, axle to axle, wheel to wheel, and yoke to yoke.  
 
Thereupon the Licchavis exclaimed:  
 
“Why do you drive up with such gusto against us, rushing so fast, Ambapālī?” 
 
“My dear Princes, and so it is, as I am in a rush! For the Blessed One has been invited by me for 
tomorrow's Dāna meal, together with the Sangha of Bhikkhus!” 
 
“Ambapālī, give up the Dāna to us! We will give you a hundred thousand gold coins!” 
 
“My dear Princes, even if you were to give me the entirety of Vesāli, together with its tributary 
lands, I still would not give up to you a Dāna meal of such great importance!”  
 
Then, the Licchavis snapped their fingers in amusement:  
“See, friends! We’ve been completely outdone by this woman! We are utterly defeated by this 
woman!” And they continued on their way to Ambapālī’s Grove.  
 
As the Princes approached the park, The Blessed One, in seeing the Licchavis from afar, 
addressed the Bhikkhus and exclaimed:  
 
"Those among you, Bhikkhus, who have not yet seen the Gods of the Thirty-three, go ahead and 
look at them! Gaze upon this assembly of Licchavis, Bhikkhus! For they surely resemble the 
Gods of the Thirty-three in appearance!"  
 
The Licchavi Princes rode their chariots as far as they could go, and then dismounted, as they 
went the rest of the way on foot. Having approached The Blessed One, they respectfully paid 
homage to Him and sat down to one side.  
 
Then, The Blessed One encouragingly spoke, as He inspired, instructed, roused, and gladdened 
the Licchavi’s hearts with an enlivening Talk on the Dhamma.  
 
Afterwards, the Licchavi Princes addressed The Blessed One, and said:  
 
“Bhante, may The Blessed One, please accept our Dāna for tomorrow's meal, accompanied 
together with the Sangha of Bhikkhus.”

[page 26]
And The Blessed One said: 
 
“The invitation for tomorrow's Dāna meal, Licchavis, has been accepted by Me from Ambapālī 
the courtesan.” 
 
Then, the Licchavis again snapped their fingers in amusement:  
 
“See, friends! We’ve been completely outdone by this woman! We are utterly defeated by this 
woman!”  
 
And the Licchavis, while being delighted in hearing The Blessed One's words, rose from their 
seats, respectfully paid homage to Him, and while keeping their right sides towards The Blessed 
One, they all left. 
 
Early the next morning, after the night had passed, Ambapālī the courtesan had already prepared 
a variety of delicious foods in her own home, and she sent word to The Blessed One, 
announcing:  
 
"It is time, Bhante. The meal is now ready, O Blessed Lord.” 
 
Thereupon, in the morning, The Blessed One put on His robes, and by taking His alms bowl and 
outer robe, along with His Sangha of Bhikkhus, He walked to Ambapālī’s dwelling, and there He 
took the seat that was prepared for Him. And Ambapālī herself attended on the Sangha of 
Bhikkhus headed by the Buddha, as she served them with a variety of delicious foods. 
Later, when The Blessed One had finished His meal and had removed His hand from His bowl, 
Ambapālī the courtesan took a low seat, and by sitting herself at one side, spoke to The Blessed 
One thus:  
 
“Bhante, this Grove, O Lord, I offer to the Sangha of Bhikkhus headed by the Buddha."  
And The Blessed One, having accepted the park, went on instructing Ambapālī in the Dhamma, 
and having uplifted, taught, and gladdened her heart, He rose from His seat and departed.  
 
And there too, in Vesāli, while staying at Ambapālī’s grove, The Blessed One again addressed 
the Bhikkhus, and taught them the following:  
 
“Bhikkhus, such is virtue; such is collectedness of mind; and such is wisdom.  
 
“Bhikkhus, when one lives with virtues throughout one’s behavior, it becomes very fruitful, for it 
allows such a person to possess the very condition for Right Collectedness of mind to take place. 
When there is Right Collectedness of mind, it becomes very fruitful, for it allows a person to 
settle into the stability of mind. Then, such a person possesses the condition for wisdom which 
itself is very fruitful, for it develops into the Knowledge and Vision, allowing one to see things 
as they truly are. And his unliberated heart becomes fully released, where his contaminants of 
sensual lust, rebecoming, and ignorance are ended and he is finally freed; attaining that which up 
to that point had not yet been attained, reaching the safe shore of no more suffering.”

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12. Spending the Vassa in Veḷuvagāma 
 
 
Afterwards, when The Blessed One had stayed at Vesāli for as long as He pleased, He again 
addressed the Venerable Ānanda and said:  
 
“Come, Ānanda, let us go to Veḷuvagāma.” 
 
“As You wish, Lord."  
And The Blessed One, along with a large Sangha of Bhikkhus, went and took up residence in 
Veḷuvagāma. 
The Blessed One's Terminal Illness 
 
At that time, The Blessed One spoke to the Bhikkhus, by saying:  
 
“Go now, Bhikkhus, and seek shelter anywhere in and around Vesāli where you are welcome, 
staying with acquaintances and friends, and there spend the Vassa, the Rains’ Retreat. As for me, 
I shall spend the Vassa here, in this very place, in Veḷuvagāma.”  
 
“As You wish, Lord,” those Bhikkhus replied.  
 
Not long after, however, as The Blessed One entered the Vassa period, He became severely ill, 
experiencing sharp and deadly pains, the kind that could make a person wish for death itself.  
 
Yet, The Blessed One endured all of these mindfully, with full alertness and while being clearly 
aware and unperturbed by these painful experiences. 
 
Then, it occurred to The Blessed One:  
 
“It would not be fitting if I attain Final Full Release without first addressing my attendants, and 
without taking leave of the Sangha of Bhikkhus. Therefore, let me suppress this illness by 
strength of will, and resolve to maintain the life process and live on.”  
 
And The Blessed One suppressed the illness by strength of His will, as He resolved to maintain 
the life process, and lived on. And The Blessed One's pains disappeared.  
 
Soon, having recovered from His sickness, The Blessed One came out of His dwelling place and 
sat down in the shade within the courtyard of the monastery, on a seat prepared for Him.  
 
Then, the Venerable Ānanda approached The Blessed One, and after paying homage to and 
greeting Him, he sat down at one side, and spoke to The Blessed One, by saying:

[page 28]
“Bhante, it is so wonderful to see The Blessed One at ease again! So fortunate it is for me, O 
Lord, to see The Blessed One recovered! For truly, Lord, when I saw The Blessed One's 
sickness, it was as though my own body became weak as a creeper, everything around became 
dim to me, and my senses failed me. Yet, Lord, I kept consoling myself with the encouraging 
thought that The Blessed One would not come to His Final Full Release until He first give some 
last instructions to the Sangha of Bhikkhus.” 
 
After the Venerable Ānanda spoke these words, The Blessed One addressed him, by saying:  
 
"But Ānanda, what more does the Sangha of Bhikkhus expect from me? I have set forth the 
Dhamma without making any distinctions whatsoever of esoteric and exoteric teachings; there 
has never been a time, Ānanda, where the Tathagata somehow held a closed fist as a teacher, to 
somehow keep some things back or secret from you all! 
 
“Whoever may think that he should now lead the Sangha of Bhikkhus instead, or that the Sangha 
depends upon him, then let him believe in such futile things. For it would be such a person who 
would worry about giving last instructions to the Sangha of Bhikkhus.  
 
“However, Ānanda, the Tathagata has no such concerns as to who should lead the Sangha of 
Bhikkhus, or that the Sangha depends upon Him. So, why should the Tathāgata be concerned 
about giving instructions to the Sangha of Bhikkhus?  
 
“Ānanda, I am now old, frail, aged, far gone in years. This is my eightieth year, and my life is 
spent. Even as an old and broken-down cart is held together with much difficulty, Ānanda, so is 
the body of the Tathagata kept going only with much support.  
 
“Ānanda, it is only when the Tathagata, by ignoring all external objects, with the cessation of 
certain feelings, enters into and stays in the signless collectedness of mind, that the Tathāgata’s 
body experiences comfort.  
 
"Therefore, Ānanda, you must become islands unto yourselves, becoming your own refuge, 
seeking no external refuge whatsoever. Make the Dhamma your island. Let the Dhamma be your 
only refuge, no longer seeking any other refuge.  
 
“And how, Ānanda, does a Bhikkhu become an island unto himself, becoming one’s own refuge, 
seeking no external refuge whatsoever, making the Dhamma his island and only refuge, no 
longer seeking any other refuge?  
 
“When a Bhikkhu is fully attentive, carefully staying with the body, mindful of it in all its 
transitions and states, striving ardently after having overcome longing and sorrow in regard to 
the world.  
 
“Similarly, when he is fully attentive, carefully staying with whatever feeling that is occurring, 
mindful of it in all its transitions, striving ardently after having overcome longing and sorrow in 
regard to the world.

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“Also, when he is fully attentive, carefully staying with whatever state that is occurring in the 
Citta (Heart), mindful of it in all its transitions and states, striving ardently after having 
overcome longing and sorrow in regard to the world.  
 
“Also, when he is fully attentive, carefully staying with whatever phenomena, along with their 
relationships, that he detects are occurring, mindful of them in all their transitions, striving 
ardently after having overcome longing and sorrow in regard to the world. In this manner, he is 
said to be mindful. Then, he truly becomes an island unto himself, becoming one’s own refuge, 
seeking no external refuge whatsoever, making the Dhamma his island and only refuge, no 
longer seeking any other refuge. 
 
"Whether now or long after I am gone, Ānanda, all those Bhikkhus of mine, who truly become 
islands unto themselves, becoming one’s own refuge, seeking no external refuge whatsoever, 
making the Dhamma their island and only refuge, no longer seeking any other refuge: it is those 
Bhikkhus who will get to the very summit, who are desirous of the Training.”

[page 30]
Part Three 
 
Relinquishing the Will to Continue Living 
 
 
13.  A Clear Indication 
 
 
Then, having risen in the morning, The Blessed One put on His robes, and by taking His 
alms bowl and outer robe, He went into Vesāli for alms. On His return from the alms round, The 
Blessed One ate His meal and then spoke to the Venerable Ānanda, by saying:  
 
“Ānanda, let us spend the day at the Cāpāla shrine. Bring along the sitting cloths with you.”  
“As You wish, Lord.” 
 
And by taking the sitting cloths with him, the Venerable Ānanda followed closely behind The 
Blessed One, step by step. 
 
The Blessed One went to the Cāpāla shrine and sat down on the seat that was prepared for Him. 
And after paying homage to The Blessed One, the Venerable Ānanda sat to one side, and The 
Blessed One said to him:  
 
“Ānanda, Vesāli is quite lovely. Its shrines too are lovely, be it the Udena, Gotamaka, 
Sattambaka, Bahuputta, Sārandada, or the Cāpāla shrine.” 
 
And The Blessed One continued by saying:  
 
“Ānanda, whoever has fully developed and cultivated, practiced, retained, strengthened, 
maintained, scrutinized, and brought to perfection the four constituents of psychic power, could, 
if he so desired, remain alive for an entire lifespan, or fully complete it, until the end of that life 
span. The Tathagata, Ānanda, has perfected those constituents of psychic power. Therefore, if 
The Tathagata so desires, He could remain alive for an entire lifespan, or fully complete it, until 
the end of that life span.” 
 
But, despite such an obvious clue, the Venerable Ānanda was unable to grasp this very clear and 
significant indication given by The Blessed One. As though his mind was veiled by Māra, for he 
did not make use of this great opportunity to beseech The Blessed One:  
“Bhante! May The Blessed One, please, remain for an entire lifespan! May The Sugata, please, 
remain and fully complete it, until the end of His life span! Please O Lord, stay for the welfare 
and happiness of the multitude of beings throughout, out of compassion for the world, for the 
benefit, the wellbeing, and happiness of both Devas and humans!”  
 
And for a second and a third time, The Blessed One repeated His words:

[page 31]
“Ānanda, Vesāli is quite lovely. Its shrines too are lovely, be it the Udena, Gotamaka, 
Sattambaka, Bahuputta, Sārandada, or the Cāpāla shrine.” 
 
As He continued by saying:  
 
“Ānanda, whoever has fully developed and cultivated, practiced, retained, strengthened, 
maintained, scrutinized, and brought to perfection the four constituents of psychic power, could, 
if he so desired, remain alive for an entire lifespan, or fully complete it, until the end of that life 
span. The Tathagata, Ānanda, has perfected those constituents of psychic power. Therefore, if 
The Tathagata so desires, He could remain alive for an entire lifespan, or fully complete it, until 
the end of it that life span.” 
 
But, for a second and a third time, despite such an obvious hint, the Venerable Ānanda remained 
quiet, unable to grasp this very clear and significant indication offered by The Blessed One. As 
though his mind was veiled by Māra, for he did not make use of this great opportunity to beseech 
The Blessed One:  
 
“Bhante! May The Blessed One, please, remain for an entire lifespan! May the Sugata, please, 
remain and fully complete it, until the end of His life span! Please O Lord, stay for the welfare 
and happiness of the multitude of beings throughout, out of compassion for the world, for the 
benefit, the wellbeing, and happiness of both Devas and humans!”  
 
Then, The Blessed One arose from His seat and said to the Venerable Ānanda:  
 
“Go now, Ānanda, and do whatever seems fit to you.” 
 
“Very well, Bhante,” replied the Venerable Ānanda, as he got up from his seat, and after 
respectfully saluting The Blessed One and keeping Him to his right, he left and found himself a 
place to sit under a tree, some distance away.” 
 
 
14. Māra’s Plea 
 
Once the Venerable Ānanda had left The Blessed One’s side, Māra, the Mischievous One, 
approached The Blessed One. Standing to one side, Māra spoke these words to The Blessed One: 
“It is now time, Bhante, for The Blessed One to attain His Final Full Release; let the Sugata fully 
and completely pass away! The time has come for the Parinibbāna of the Lord.  
 
“After all, Bhante, The Blessed One Himself once spoke these words to me:  
‘I shall not come to my final passing away, O Mischievous One, until my Bhikkhus, Bhikkhunis, 
male and female lay disciples have all come to be true Noble Disciples, who are wise, well 
disciplined, capable and learned, preservers of the Dhamma, living according to and firmly 
established in the Dhamma; until my Bhikkhus, Bhikkhunis, male and female lay disciples live by 
the 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; until they are fully 
able to refute any adverse opinions and doctrines that might arise, being able to overcome them

[page 32]
thoroughly while explaining in a convincing manner, as they teach the True and Liberating 
Dhamma.’ 
 
“But now, Bhante, The Blessed One does have Bhikkhus, Bhikkhunis, male and female lay 
disciples, who have all come to be true Noble Disciples indeed, who are wise, well disciplined, 
capable and learned, preservers of the Dhamma, living according to and firmly established in the 
Dhamma; The Blessed One’s Bhikkhus, Bhikkhunis, male and female lay disciples live by the 
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. Also, they are fully able 
to refute any adverse opinions and doctrines that might arise, being able to overcome them 
thoroughly while explaining in a convincing manner, as they teach the True and Liberating 
Dhamma.’ 
 
“Therefore, it is now time, Bhante, for The Blessed One to attain His Final Full Release; let the 
Sugata fully and completely pass away! The time has come for the Parinibbāna of the Lord.  
 
“After all, Bhante, The Blessed One once spoke these words to me: 
 
‘I shall not come to my Final and Full Release, O Mischievous One, until this Holy Life taught 
by Me has become successful, prosperous, widespread, popular, extensive, and well-known, until 
it is well proclaimed and spread far and wide among Devas and humans.’  
 
“And now, Bhante, this too has been achieved, for the Holy Life taught by The Blessed One has 
become successful, prosperous, widespread, popular, extensive, and well-known, for it is well 
proclaimed and spread far and wide among Devas and humans. 
 
“Therefore, now is the time, Bhante, for The Blessed One to attain His Final Full Release; let the 
Sugata fully and completely pass away! The time has come for the Parinibbāna of the Lord.” 
 
 
15. The Blessed One Relinquishes His Will to Live 
 
 
When this was said, The Blessed One spoke to Māra, the Mischievous One, by saying:  
“Do not trouble yourself, O Mischievous One. Before long, the Parinibbāna of The Tathāgata 
will soon come to pass. Three months from now, The Tathāgata will enter Final Full Release.” 
 
And it was then, while at the Cāpāla shrine, that The Blessed One mindfully and with full 
alertness and careful consideration, relinquished his will to continue living. Immediately, upon 
The Blessed Lord's renouncing his will to live on, there took place a tremendous earthquake, 
terrifying, dreadful, and hair-raising, as thunders rolled across the skies. Understanding the 
significance of this extraordinary event, The Blessed One uttered these solemn words:  
 
“Whether appearing within worlds that are measurable or immeasurable,  
Or confined within the world of the six senses,

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This the Sage has renounced by giving up the craving for becoming, 
Inwardly remaining serene and calm, 
Much cutting through a thick chainmail, 
He bursts out of this self-made shell of an armor.” 
 
 
16. Eight Causes for Earthquakes 
 
Then it occurred to the mind of the Venerable Ānanda:  
 
“How marvelous it is indeed and most breathtaking! The earth shakes powerfully, so 
tremendously! How terrifying, dreadful, and hair-raising it is, as thunders roll across the skies 
like this! Now, what could be the reason for this, what is the cause for such a mighty earthquake 
to be taking place?” 
 
And the Venerable Ānanda went straight back to The Blessed One, and after respectfully 
greeting him, sat down to one side, and said:  
 
“Bhante, how marvelous it is indeed and most breathtaking! The earth shakes powerfully, so 
tremendously! How terrifying, dreadful, and hair-raising it is, as thunders roll across the skies 
like this! Now, what could be the reason for this, what is the cause for such a mighty earthquake 
to be taking place?” 
 
Then, The Blessed One said:  
 
“Ānanda, there are eight reasons, eight causes for a mighty earthquake to take place. What are 
those eight? 
 
“This great earth, Ānanda, is positioned upon liquid, the liquid upon the atmosphere, and the 
atmosphere upon space. And when, Ānanda, mighty atmospheric disturbances take place, the 
liquid underneath becomes agitated. And because of the agitation of the liquid underneath, 
tremors and earthquakes shake up this great earth. This is the first reason, the first cause for the 
arising of mighty earthquakes.  
 
“Also, Ānanda, when a recluse or a religious practitioner of great psychic power, one who has 
gained mastery of his mind, or a Deva who is mighty and powerful, while developing his intense 
concentration to a limited extent upon the earth element, but while at the same time being 
focused in his concentration (and to a boundless degree) upon the liquid element, then, he too 
can cause the earth to tremble, quiver, and shake. This is the second reason, the second cause for 
the arising of mighty earthquakes.  
 
“Also, Ānanda, when the Bodhisatta departs from the Tusita realm and descends into his 
mother's womb, mindfully, fully alert, with careful consideration, that especially significant 
event too causes the earth to tremble, quiver, and shake. This is the third reason, the third cause 
for the arising of mighty earthquakes.

[page 34]
“Also, Ānanda, when the Bodhisatta comes out of his mother's womb, mindfully, fully alert and 
with careful consideration, that especially significant event too causes the earth to tremble, 
quiver, and shake. This is the fourth reason, the fourth cause for the arising of mighty 
earthquakes.  
 
“Also, Ānanda, when The Tathagata becomes Fully Awakened in Unsurpassed, Supreme 
Enlightenment, that especially significant event too causes the earth to tremble, quiver, and 
shake. This is the fifth reason, the fifth cause for the arising of mighty earthquakes.  
 
“Also, Ānanda, when The Tathagata sets the Excellent Wheel of the Dhamma in motion by 
teaching it for the first time, that especially significant event too causes the earth to tremble, 
quiver, and shake. This is the sixth reason, the sixth cause for the arising of mighty earthquakes. 
  
“Also, Ānanda, when The Tathagata relinquishes his will to continue living, that especially 
significant event too causes the earth to tremble, quiver, and shake. This is the seventh reason, 
the seventh cause for the arising of mighty earthquakes.  
 
“Finally, Ānanda, when The Tathagata breathes His last breath by entering into Final 
Parinibbāna, with no residues whatsoever remaining, nor clinging to anything, then that very 
significant event especially causes the earth to tremble, quiver, and shake. This is the eighth 
reason, the eighth cause for the arising of mighty earthquakes.  
 
“These, Ānanda, are the eight reasons, the eight causes for a mighty earthquake to take place.” 
 
 
17. The Eight Assemblies 
“Further, Ānanda, there are these eight kinds of assemblies: assembly of Khattiyas (warriors); 
assembly of brahmins; assembly of householders; assembly of recluses; assembly of Devas of 
the realm of the Four Great Kings; assembly of Devas of the realm of the Thirty-Three; assembly 
of Māras; and the assembly of Brahmās. 
“And I recall, Ānanda, how I have been to each of these eight kinds of assemblies, be they the 
assembly of Khattiyas, brahmins, householders, recluses, Devas in the realm of the Four Great 
Kings, Devas in the realm of the Thirty-three, assembly of Māras, and the assembly where 
Brahma gods would gather; all these assemblies I have attended, where the attendants were in the 
hundreds in each.  
 
“And before seating myself among them or starting the conversation or the discussion, I 
transformed myself so that both my appearance and voice were just like theirs. All this, so that I 
may be able to teach them the Dhamma, as I instructed, inspired, uplifted, explained, and 
gladdened their hearts. Yet, throughout the time that I was speaking to them thus, they did not 
know or recognize me, and they would enquire of one another, asking:  
 
‘Who is he, speaking to us like this? Is he a man or a Deva?’

[page 35]
“Then, having taught them the Dhamma, and having instructed, inspired, uplifted, explained, and 
gladdened their hearts, I would immediately vanish from their midst. And once I had vanished 
too, they still they did not know or recognize me, and they would enquire of one another, asking:  
 
‘Who is he who just vanished? Was it a man or a Deva?’ 
 
“These, therefore, Ānanda, are the eight kinds of assemblies.”  
 
 
18. Eight Bases of Transcendence 
 
“Also, Ānanda, there are these eight bases of transcendence. And what are the eight? 
 
“When someone, on perceiving objects in his mind, whether seeing forms and shapes external to 
himself that are small and limited in their size and outline, whether beautiful or ugly, he is able to 
transcend them by penetrating into and perceiving their true essence, whereby he declares:  
‘I know and see it for what it is!’ This is the first base of transcendence. 
 
“Also, when someone, on perceiving objects in his mind, whether seeing forms and shapes 
external to himself that are vast and limitless in their size and outline, whether beautiful or ugly, 
he is able to transcend them by penetrating into and perceiving their true essence, whereby he 
declares: ‘I know and see it for what it is!’ This is the second base of transcendence. 
 
“Also, when someone, unable to perceive objects in his mind subjectively, only seeing forms and 
shapes external to himself that are small and limited in their size and outline, whether beautiful 
or ugly, he is able to transcend them by penetrating into and perceiving their true essence, 
whereby he declares: ‘I know and see it for what it is!’ This is the third base of transcendence. 
 
“Also, when someone, unable to perceive objects in his mind subjectively, only seeing forms and 
shapes external to himself that are vast and limitless in their size and outline, whether beautiful 
or ugly, he is able to transcend them by penetrating into and perceiving their true essence, 
whereby he declares: ‘I know and see it for what it is!’ This is the fourth base of transcendence. 
 
“Also, when someone, unable to perceive objects in his mind subjectively, seeing forms and 
shapes external to himself that are blue in color, blue in their tone, or of blue luster like the 
blossoms of a flax flower, which is blue, or like fine blue silk from Benares, smoothed on both 
sides, blue in its luster, blue in its tone, blue in its color.  
Similarly, such a person, although unable to perceive objects in his mind subjectively, but who 
sees forms and shapes external to himself that are blue in color, blue in their tone, or of blue 
luster, yet he is able to transcend them by penetrating into and perceiving their true essence, 
whereby he declares: ‘I know and see it for what it is!’ This is the fifth base of transcendence. 
 
“Also, when someone, unable to perceive objects in his mind subjectively, seeing forms and 
shapes external to himself that are yellow in color, yellow in their tone, or of yellow luster like a

[page 36]
kaṇikara flower, which is yellow, or like fine yellow silk from Benares, smoothed on both sides, 
yellow in its luster, yellow in its tone, yellow in its color.  
Similarly, such a person, although unable to perceive objects in his mind subjectively, but who 
sees forms and shapes external to himself that are yellow in color, yellow in their tone, or of 
yellow luster, yet he is able to transcend them by penetrating into and perceiving their true 
essence, whereby he declares: ‘I know and see it for what it is!’ This is the sixth base of 
transcendence. 
 
“Also, when someone, unable to perceive objects in his mind subjectively, seeing forms and 
shapes external to himself that are red in color, red in their tone, or of red luster like a 
bandhujīvaka flower, which is red, or like fine red silk from Benares, smoothed on both sides, 
red in its luster, red in its tone, red in its color.  
Similarly, such a person, although unable to perceive objects in his mind subjectively, but who 
sees forms and shapes external to himself that are red in color, red in their tone, or of red luster, 
yet he is able to transcend them by penetrating into and perceiving their true essence, whereby he 
declares: ‘I know and see it for what it is!’ This is the seventh base of transcendence. 
 
“Also, when someone, unable to perceive objects in his mind subjectively, seeing forms and 
shapes external to himself that are white in color, white in their tone, or of white luster like a 
morning star, which is white, or like fine white silk from Benares, smoothed on both sides, white 
in its luster, white in its tone, white in its color.  
Similarly, such a person, although unable to perceive objects in his mind subjectively, but who 
sees forms and shapes external to himself that are white in color, white in their tone, or of white 
luster, yet he is able to transcend them by penetrating into and perceiving their true essence, 
whereby he declares: ‘I know and see it for what it is!’ This is the eighth base of transcendence. 
 
“These, Ānanda, are the eight bases of transcendence. 
 
 
19. The Eight Freedoms 
 
“Now, Ānanda, there are these eight freedoms. And what are the eight? 
 
“While having form oneself, one perceives forms. This is the first freedom.  
 
“No longer being aware of having form, one perceives forms outside of oneself. This is the 
second freedom.  
 
“Seeing and experiencing only what is beautiful. This is the third freedom.  
 
“By completely transcending all perceptions having to do with material form; by the 
disappearance of all perceptions having to do with sense-reaction; and by giving no attention to 
perceptions of diverse phenomena, one becomes aware of, attains to, and remains in the sphere 
of infinite space. This is the fourth freedom.

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“By completely transcending the sphere of infinite space, one becomes aware of, attains to, and 
remains in the sphere of infinite consciousness. This is the fifth freedom.  
 
“By completely transcending the sphere of infinite consciousness, one becomes aware of, attains 
to, and remains in the sphere of nothingness. This is the sixth freedom.  
 
“By utterly transcending the sphere of nothingness, one attains to and remains in the sphere of 
neither-perception-nor-non-perception. This is the seventh freedom.  
 
“And by utterly transcending the sphere of neither-perception-nor-non-perception, one attains to 
and remains in the cessation of perceptions and feelings. This is the eighth freedom.  
 
“These, Ānanda, are the eight freedoms.  
 
Māra's Former Temptation 
 
“Further, Ānanda, at one time, soon after my Supreme Awakening, once when I was staying at 
Uruvelā, on the bank of the Nerañjarā River, at the foot of the goatherds’ banyan-tree, Māra, the 
Mischievous One, approached me. Standing to one side, Māra then spoke these words to me:  
 
“It is now time, Bhante, for The Blessed One to attain His Final Full Release; let the Sugata fully 
and completely pass away! The time has come for the Parinibbāna of the Lord.” 
 
“Then, Ānanda, I replied to Māra, the Mischievous One, saying: 
 
‘I shall not come to my final passing away, O Mischievous One, until my Bhikkhus have all come 
to be true Noble Disciples, who are wise, well-disciplined, capable and learned, preservers of 
the Dhamma, living according to and firmly established in the Dhamma; until my Bhikkhus live 
by the 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; until they are 
fully able to refute any adverse opinions and doctrines that might arise, being able to overcome 
them thoroughly while explaining in a convincing manner, as they teach the True and Liberating 
Dhamma.’ 
 
‘I shall not come to my final passing away, O Mischievous One, until my Bhikkhunis have all 
come to be true Noble Disciples, who are wise, well-disciplined, capable and learned, preservers 
of the Dhamma, living according to and firmly established in the Dhamma; until my Bhikkhunis 
live by the 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; until they are 
fully able to refute any adverse opinions and doctrines that might arise, being able to overcome 
them thoroughly while explaining in a convincing manner, as they teach the True and Liberating 
Dhamma.’ 
 
‘I shall not come to my final passing away, O Mischievous One, until my male lay disciples have 
all come to be true Noble Disciples, who are wise, well-disciplined, capable and learned, 
preservers of the Dhamma, living according to and firmly established in the Dhamma; until my

[page 38]
male lay disciples live by the 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; until they are fully able to refute any adverse opinions and doctrines that might arise, 
being able to overcome them thoroughly while explaining in a convincing manner, as they teach 
the True and Liberating Dhamma.’ 
 
‘I shall not come to my final passing away, O Mischievous One, until my female lay disciples 
have all come to be true Noble Disciples, who are wise, well-disciplined, capable and learned, 
preservers of the Dhamma, living according to and firmly established in the Dhamma; until my 
female lay disciples live by the 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; until they are fully able to refute any adverse opinions and doctrines that might arise, 
being able to overcome them thoroughly while explaining in a convincing manner, as they teach 
the True and Liberating Dhamma.’ 
 
“Further, Ānanda, I said to Māra: 
 
‘I shall not come to my Final and Full Release, O Mischievous One, until this Holy Life taught 
by Me has become successful, prosperous, widespread, popular, extensive, and well-known, until 
it is well-proclaimed and spread far and wide among Devas and humans.’  
“Today, Ānanda, Māra, the Mischievous One, again approached me at the Cāpāla Shrine, while 
saying: 
‘Now, Bhante, The Blessed One does have Bhikkhus, Bhikkhunis, male and female lay disciples, 
who have all come to be true Noble Disciples indeed, who are wise, well-disciplined, capable 
and learned, preservers of the Dhamma, living according to and firmly established in the 
Dhamma; The Blessed One’s Bhikkhus, Bhikkhunis, male and female lay disciples live by the 
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. Also, they are fully able 
to refute any adverse opinions and doctrines that might arise, being able to overcome them 
thoroughly while explaining in a convincing manner, as they teach the True and Liberating 
Dhamma.’ 
 
 “Also, Bhante,” he added, “the Holy Life taught by The Blessed One has become successful, 
prosperous, widespread, popular, extensive, and well-known, for it is well-proclaimed and 
spread far and wide among Devas and humans. 
 
‘Therefore, now is the time, Bhante, for The Blessed One to attain His Final Full Release; let the 
Sugata fully and completely pass away! The time has come for the Parinibbāna of the Lord.’ 
 
“When this was said, I spoke to Māra, the Mischievous One, by saying:  
 
‘Do not trouble yourself, O Mischievous One. Before long the Parinibbāna of The Tathāgata will 
soon come to pass. Three months from now, The Tathāgata will enter Final Full Release.’

[page 39]
“In just this manner, Ānanda, it was at the Cāpāla shrine, that The Tathāgata relinquished His 
will to continue living on.” 
 
 
20. Venerable Ānanda's Appeal 
 
In hearing these words, the Venerable Ānanda spoke to The Blessed One by saying:  
 
“Bhante! May The Blessed One, please, remain for an entire lifespan! May the Sugata, please, 
remain and fully complete it, until the end of His life span! Please O Lord, stay for the welfare 
and happiness of the multitude of beings throughout, out of compassion for the world, for the 
benefit, the wellbeing, and happiness of both Devas and humans!” 
 
The Blessed One, however, replied by saying:  
 
“Enough, Ānanda. Do not make this request from The Tathagata, for the time is now past, 
Ānanda, for such an appeal to be made.” 
 
But for a second and a third time, the Venerable Ānanda kept intreating The Blessed One:  
 
“Bhante! May The Blessed One, please, remain for an entire lifespan! May the Sugata, please, 
remain and fully complete it, until the end of His life span! Please O Lord, stay for the welfare 
and happiness of the multitude of beings throughout, out of compassion for the world, for the 
benefit, the wellbeing, and happiness of both Devas and humans!”  
 
Then, The Blessed One said:  
 
“Ānanda, do you have faith in the Awakening of The Tathagata?”  
 
And the Venerable Ānanda replied: “Yes, of course, O Blessed Lord, I do!”  
“Then why, Ānanda, do you keep persisting against The Tathāgata even up to the third time?”  
 
Then, the Venerable Ānanda said:  
 
“Because, O Blessed Lord, I have heard and learned from The Blessed One Himself when The 
Blessed One spoke these words to me:  
‘Ānanda, whoever has fully developed and cultivated, practiced, retained, strengthened, 
maintained, scrutinized, and brought to perfection the four constituents of psychic power, could, 
if he so desired, remain alive for an entire lifespan, or fully complete it, until the end of that life 
span. The Tathagata, Ānanda, has perfected those constituents of psychic power. Therefore, if 
The Tathagata so desires, He could remain alive for an entire lifespan, or fully complete it, until 
the end of that life span.’ 
“And did you believe these words spoken to you by The Tathāgata, Ānanda?”

[page 40]
“Yes, of course, O Blessed Lord, I did.”  
 
“Then, Ānanda, the fault is yours and yours alone. For you have failed, because despite this very 
obvious hint I have given you, yet you remained quiet, unable to grasp this very clear and 
significant indication offered to you by The Tathagata, and therefore, you did not then entreat 
The Tathagata to remain. Because, if you had done so, Ānanda, twice The Tathagata might have 
declined, but on the third time He would have consented. Therefore, Ānanda, the fault is yours 
and yours alone, for you have failed.  
 
“At Rājagaha, Ānanda, while we were staying at the Vultures’ Peak, I spoke to you these words: 
 
‘Ānanda, Rājagaha is quite lovely and so are its Gijja cliffs, with their Vultures’ Peak.’ 
 
“Then, I added:  
 
‘Ānanda, whoever has fully developed and cultivated, practiced, retained, strengthened, 
maintained, scrutinized, and brought to perfection the four constituents of psychic power, could, 
if he so desired, remain alive for an entire lifespan, or fully complete it, until the end of that life 
span. The Tathagata, Ānanda, has perfected those constituents of psychic power. Therefore, if 
The Tathagata so desires, He could remain alive for an entire lifespan, or fully complete it, until 
the end of that life span.’ 
 
“But, despite this very obvious clue, Ānanda, you did not grasp this very clear and significant 
indication given to you by The Tathāgata, and instead you remained quiet, unable to grasp this 
very clear and significant indication, and therefore you did not then entreat The Tathagata to 
remain. Because, if you had done so, Ānanda, twice The Tathagata might have declined, but on 
the third time He would have consented. Therefore, Ānanda, the fault is yours and yours alone, 
for you have failed.  
 
“Ānanda, the same occurred again in Rājagaha, but this time, while we were staying at the 
Gautama Banyan Tree, and later at the Robbers’ Cliff, at the Sattapaṇṇi Cave on the 
Vebhara Mountain, at the Black Rock of Isigili, at the Serpents’ Pool in the Cool Forest, at 
the Tapoda Hot Springs Monastery, at the Bamboo Grove in the Squirrels’ Feeding-ground, at 
Jīvaka’s Mango Grove, and at the Maddakucchi Deer Park, where I spoke to you the same 
words, by saying:  
 
‘Ānanda, Rājagaha is quite lovely, as are all these other places.’ 
 
“Then, I added: 
 
‘Ānanda, whoever has fully developed and cultivated, practiced, retained, strengthened, 
maintained, scrutinized, and brought to perfection the four constituents of psychic power, could, 
if he so desired, remain alive for an entire lifespan, or fully complete it, until the end of that life 
span. The Tathagata, Ānanda, has perfected those constituents of psychic power. Therefore, if 
The Tathagata so desires, He could remain alive for an entire lifespan, or fully complete it, until 
the end of that life span.’

[page 41]
“But, despite this very obvious clue, Ānanda, you did not grasp this very clear and significant 
indication given to you by The Tathāgata, and instead you remained quiet, unable to grasp this 
very clear and significant indication, and therefore you did not then entreat The Tathagata to 
remain. Because, if you had done so, Ānanda, twice The Tathagata might have declined, but on 
the third time He would have consented. Therefore, Ānanda, the fault is yours and yours alone, 
for you have failed.  
 
Similarly, Ānanda, on different occasions The Tathagata has spoken to you, by saying:  
 
‘Ānanda, Vesāli is quite lovely. Its shrines too are lovely, be it the Udena, Gotamaka, 
Sattambaka, Bahuputta, Sārandada, or the Cāpāla shrine.’ 
 
“Then, I added:  
 
‘Ānanda, whoever has fully developed and cultivated, practiced, retained, strengthened, 
maintained, scrutinized, and brought to perfection the four constituents of psychic power, could, 
if he so desired, remain alive for an entire lifespan, or fully complete it, until the end of that life 
span. The Tathagata, Ānanda, has perfected those constituents of psychic power. Therefore, if 
The Tathagata so desires, He could remain alive for an entire lifespan, or fully complete it, until 
the end of that life span.’ 
 
“But, despite this very obvious clue, Ānanda, you did not grasp this very clear and significant 
indication given to you by the Tathāgata, and instead you remained quiet, unable to grasp this 
very clear and significant indication, and therefore you did not then entreat The Tathagata to 
remain. Because if you had done so, Ānanda, twice The Tathagata might have declined, but on 
the third time He would have consented. Therefore, Ānanda, the fault is yours and yours alone, 
for you have failed.  
 
“Anyhow, Ānanda, have I not taught you from the very beginning, that with all things and 
relationships that are near and dear to us, there is the inevitability of change, of separation, and of 
saying goodbye?  
 
“After all, whatever that is born, comes into being, is conditioned, and therefore subject to 
crumbling and decay. How can one then expect them to somehow not fall apart?’ For such a state 
of affairs can never come to be, as it is not the nature of things.  
 
“But this itself, Ānanda, is what The Tathāgata has left behind and finished with, that which He 
has relinquished, given up, abandoned, rejected, and along with it, He has relinquished His will 
to continue to live on. And to this effect, Ānanda, now The Tathagata’s words have been spoken, 
once and for all:  
‘Before long, the Parinibbāna of The Tathāgata will soon come to pass. Three months from now, 
The Tathāgata will enter Final Full Release.’

[page 42]
“And for The Tathagata to somehow withdraw His words for the sake of continuing to live on, 
once the life force has been given up, such a thing is itself an impossibility.” 
 
The Last Admonition 
 
“So, then, Ānanda, let us now go to the hall of the Gabled House, in the Great Forest.”  
 
And the Venerable Ānanda replied: “As You wish, Lord.” 
 
Then The Blessed One, accompanied by the Venerable Ānanda, went to the hall of the Gabled 
House, in the Great Forest. And once there, The Blessed One instructed the Venerable Ānanda, 
by saying:  
 
“Now, Ānanda, go and have all the Bhikkhus living in Vesāli come and gather in the assembly 
hall.” 
 
“Very well, Lord,” replied the Venerable Ānanda, as he quickly went and did as he was directed 
by The Blessed One. 
Once the Bhikkhus had gathered, then Venerable Ānanda approached The Blessed One, by 
informing Him:  
 
“Bhante, the Sangha of Bhikkhus is now assembled. May The Blessed One do as He sees fit.”  
 
Thereupon, The Blessed One arose from His seat and went to the assembly hall, and by taking 
His appointed seat there, He addressed the Bhikkhus thus:  
“O Bhikkhus, all these years past, the teachings that I have made known to you, by sharing them 
with you, stem from directly knowing and experiencing them myself. These, you must apply 
yourselves to thoroughly know the Dhamma that I taught you, by learning, cultivating, 
developing, and constantly engaging in its practice, so that the Pure and Holy Life may be firmly 
established, as it sustains itself by lasting for a long time. This is essential for the welfare and 
happiness of the multitude, out of compassion for the world, for the benefit, wellbeing, and 
happiness of both Gods and humans.  
 
“Again, Bhikkhus, what are these teachings? They are the Four Foundations of Mindfulness, the 
Four Right Efforts, the Four Constituents of Psychic Power, the Five Spiritual Faculties, the Five 
Spiritual Powers, the Seven Factors of Awakening, and the Noble Eightfold Path.  
 
“These, Bhikkhus, are what I have taught you from my own direct and personal experience, 
having known and understood them unequivocally through direct knowledge, and thus I have 
guided and instructed you in, which you should now thoroughly learn, cultivate, develop, and 
constantly engage in its practice, so that the Pure and Holy Life may be firmly established, as it 
sustains itself by lasting for a long time. This is essential for the welfare and happiness of the 
multitude, out of compassion for the world, for the benefit, wellbeing, and happiness of both 
Gods and humans.” 
 
Then, The Blessed One said to the Bhikkhus:

[page 43]
“So, Bhikkhus, I exhort you: All compounded things are subject to fall apart and vanish. Strive 
now with diligence. The time of The Tathagata’s Parinibbāna is near. Three months from now, 
The Tathagata will attain Final Full Release and die.” 
 
And after having spoken these words to the Bhikkhus, the Sugata, the Master continued by 
uttering these verses:  
 
“My years are now fully ripe,  
With a very short life span left. 
Having relinquished it all,  
I shall depart from you,  
While relying on no one else but myself, as my Refuge. 
 
Be earnest, then, O Bhikkhus,  
Always remaining mindful and with pure virtue! 
Equipped with firm resolve,  
Guard well your own Hearts! 
 
For, whoever untiringly lives according to the Dhamma and the Vinaya, 
Leaves behind the cycles of rebirths,  
And puts the final end to all suffering.”

[page 44]
Part Four 
 
The Last Meal 
 
21. The Elephant’s Gaze 
 
Then, when it was morning, The Blessed One put on His robes, and by taking His alms bowl and 
outer robe, He went into Vesāli for alms. After the alms round and after the meal, on his return, 
The Blessed One looked upon Vesāli with the elephant's gaze, while addressing the Venerable 
Ānanda:  
 
“This, Ānanda, is the very last time that The Tathāgata will gaze upon Vesāli. Come, Ānanda, let 
us go to Bhaṇḍagāma.” 
 
“As You wish, Lord.”  
And The Blessed One, along with a large Sangha of Bhikkhus, went and took up residence in 
Bhaṇḍagāma. 
Then, while addressing the Bhikkhus, The Blessed One stated:  
 
“Bhikkhus, it is due to not understanding, because of not penetrating Four Principles that both 
you and I have been wandering and migrating ceaselessly through this long course of rebirths. 
What are these four?  
 
“They are Noble Virtue; Noble Collectedness of Mind; Noble Wisdom; and Noble Freedom.  
 
“But Bhikkhus, now that these Four Principles have been understood and penetrated, cut off is 
the craving for further existence; destroyed is that which leads to renewed becoming, and there is 
no more rebirth into future lives.” 
 
This is what was said by The Blessed One. As The Happy One, the Master, continued in verse:  
 
“Virtue, Collectedness of mind, Wisdom, and Freedom unsurpassed, 
These are the principles realized by Gautama the renowned. 
And by thoroughly knowing them, He, the Buddha, 
 Has taught the Dhamma to His monks. 
He, the Destroyer of suffering, the Master,  
The One who sees, is fully released.” 
 
And there too, in Vesāli, while staying at Bhaṇḍagāma, The Blessed One again addressed the 
Bhikkhus and taught them the following:  
 
“Bhikkhus, such is virtue; such is collectedness of mind; and such is wisdom.

[page 45]
“Bhikkhus, when one lives with virtues throughout one’s behavior, it becomes very fruitful, for it 
allows such a person to possess the very condition for Right Collectedness of mind to take place. 
When there is Right Collectedness of mind, it becomes very fruitful, for it allows a person to 
settle into the stability of mind. Then, such a person possesses the condition for wisdom which 
itself is very fruitful, for it develops into the Knowledge and Vision, allowing one to see things 
as they truly are. And his unliberated heart becomes fully released, where his contaminants of 
sensual lust, rebecoming, and ignorance are ended and he is finally freed; attaining that which up 
to that point had not yet been attained, reaching the safe shore of no more suffering.” 
 
Afterwards, when The Blessed One had stayed at Bhaṇḍagāma for as long as He pleased, He 
again addressed the Venerable Ānanda and said:  
 
“Come, Ānanda, let us go to Hatthigāma.” 
 
“As You wish, Lord.” 
And The Blessed One, along with a large Sangha of Bhikkhus, went and took up residence in 
Hatthigāma. 
When The Blessed One had stayed at Hatthigāma for as long as He pleased, He traveled to 
Ambagāma, and from there He went to Jambugāma, along with the Sangha of Bhikkhus, where 
He stayed before moving in further.  
 
Now, at each of these stops made, The Blessed One would instruct the Bhikkhus thus:  
 
“Bhikkhus, such is virtue; such is collectedness of mind; and such is wisdom.  
 
“Bhikkhus, when one lives with virtues throughout one’s behavior, it becomes very fruitful, for it 
allows such a person to possess the very condition for Right Collectedness of mind to take place. 
When there is Right Collectedness of mind, it becomes very fruitful, for it allows a person to 
settle into the stability of mind. Then, such a person possesses the condition for wisdom which 
itself is very fruitful, for it develops into the Knowledge and Vision, allowing one to see things 
as they truly are. And his unliberated heart becomes fully released, where his contaminants of 
sensual lust, rebecoming, and ignorance are ended and he is finally freed; attaining that which up 
to that point had not yet been attained, reaching the safe shore of no more suffering.” 
 
Afterwards, when The Blessed One had stayed at Jambugāma for as long as He pleased, He 
again addressed the Venerable Ānanda and said:  
 
“Come, Ānanda, let us go to Bhoganagara.” 
 
“As You wish, Lord."  
And The Blessed One, along with the Sangha of Bhikkhus, went to Bhoganagara, where he took 
up residence at Ānanda’s Shrine.

[page 46]
22. The Four Great Sources 
 
 
There, while addressing the Sangha of Bhikkhus, The Blessed One said: 
 
“Bhikkhus!” 
 
“Bhante!” the Bhikkhus replied. 
 
“Bhikkhus,” The Blessed One continued, “I will teach you about these four great sources. Listen 
carefully, as I will now speak.” 
 
“Yes, Lord,” the Bhikkhus replied. 
 
“And what, Bhikkhus, are the four great sources? 
 
“Here Bhikkhus, a Bhikkhu might say: “I have heard this in the presence of The Blessed One, 
and from his own lips! This was acknowledged in His presence: ‘This is the Dhamma; this is the 
Discipline, and this is the Dispensation of the Teacher!” 
 
“Now, the words of that Bhikkhu should neither be approved nor rejected. Instead, those words 
and statements should first be thoroughly learned, checked, and compared with what is taught 
within the suttas, and evidenced in the discipline, which serve as your source, in order to prove 
whether they are truly the Dhamma. If those words and statements are neither found within the 
suttas nor evidenced in the discipline, then it should be concluded that those are not in fact the 
words of The Blessed One, the Arahant, the Perfectly Awakened Buddha. Instead, they are 
exposed as being none other than the wrongfully grasped words of that Bhikkhu and thus should 
be thrown out. 
 
“Further Bhikkhus, a Bhikkhu might say: “I have heard this in the presence of The Blessed One, 
and from his own lips! This was acknowledged in His presence: ‘This is the Dhamma; this is the 
Discipline, and this is the Dispensation of the Teacher!” 
 
“Now, the words of that Bhikkhu should neither be approved nor rejected. Instead, those words 
and statements should first be thoroughly learned, checked, and compared with what is taught 
within the suttas, and evidenced in the discipline, which serve as your source, in order to prove 
whether they are truly the Dhamma. If those words and statements are both found within the 
suttas and evidenced in the Discipline, then it should be concluded that these are in fact the 
words of The Blessed One, the Arahant, the Perfectly Awakened Buddha. Thus, the Bhikkhu is 
to be regarded as one who has rightfully learned the Dhamma of The Blessed One.  
This, Bhikkhus, you should remember as your first great source. 
 
“Further, Bhikkhus, a Bhikkhu might say: “In such and such a location, Sangha members are 
gathered, made up of many senior monks and monks of distinction; it was in the presence of the 
Sangha that I heard these words; it was from their own lips that I learned the following: ‘This is 
the Dhamma; this is the Discipline; and this is the Dispensation of the Teacher!”

[page 47]
“Now, the words of that Bhikkhu should neither be approved nor rejected. Instead, those words 
and statements should first be thoroughly learned, checked, and compared with what is taught 
within the suttas, and evidenced in the discipline, which serve as your source, in order to prove 
whether they are truly the Dhamma. If those words and statements are neither found within the 
suttas nor evidenced in the discipline, then it should be concluded, that these are not in fact the 
words of The Blessed One, the Arahant, the Perfectly Awakened Buddha. Instead, they are 
exposed as being none other than the wrongfully grasped words of that Bhikkhu and thus should 
be thrown out. 
 
“Further, Bhikkhus, a Bhikkhu might say: “In such and such a location, Sangha members are 
gathered, made up of many senior monks and monks of distinction; it was in the presence of the 
Sangha that I heard these words; it was from their own lips that I learned the following: ‘This is 
the Dhamma; this is the Discipline; and this is the Dispensation of the Teacher!” 
 
“Now, the words of that Bhikkhu should neither be approved nor rejected. Instead, those words 
and statements should first be thoroughly learned, checked, and compared with what is taught 
within the suttas, and evidenced in the discipline, which serve as your source, in order to prove 
whether they are truly the Dhamma. If those words and statements are both found within the 
suttas and evidenced in the Discipline, then it should be concluded that these are in fact the 
words of The Blessed One, the Arahant, the Perfectly Awakened Buddha. Thus, the Bhikkhu is 
to be regarded as one who has rightfully learned the Dhamma of The Blessed One.  
This, Bhikkhus, you should remember as your second great source. 
 
“Further, Bhikkhus, a Bhikkhu might say: “In such and such a location, several learned Sangha 
members are living together, and they are known to be true heirs to the Tathāgata's Dispensation; 
they are experts on the Vinaya, the Discipline. It was in the presence of these elder Sangha 
members that I heard these words: ‘This is the Dhamma; this is the Discipline, and this is the 
Dispensation of the Teacher!” 
 
“Now, the words of that Bhikkhu should neither be approved nor rejected. Instead, those words 
and statements should first be thoroughly learned, checked, and compared with what is taught 
within the suttas, and evidenced in the discipline, which serve as your source, in order to prove 
whether they are truly the Dhamma. If those words and statements are neither found within the 
suttas nor evidenced in the discipline, then it should be concluded that these are not in fact the 
words of The Blessed One, the Arahant, the Perfectly Awakened Buddha. Instead, they are 
exposed as being none other than the wrongfully grasped words of that Bhikkhu and thus should 
be thrown out. 
“Further, Bhikkhus, a Bhikkhu might say: “In such and such a location, several learned Sangha 
members are living together, and they are known to be true heirs to the Tathāgata's Dispensation; 
they are experts on the Vinaya, the Discipline. It was in the presence of those elder Sangha 
members that I heard these words: ‘This is the Dhamma; this is the Discipline; and this is the 
Dispensation of the Teacher!” 
 
“Now, the words of that Bhikkhu should neither be approved nor rejected. Instead, those words 
and statements should first be thoroughly learned, checked, and compared with what is taught

[page 48]
within the suttas and evidenced in the discipline, which serve as your source, in order to prove 
whether they are truly the Dhamma. If those words and statements are both found within the 
suttas and evidenced in the Discipline, then it should be concluded that these are in fact the 
words of The Blessed One, the Arahant, the Perfectly Awakened Buddha. Thus, the Bhikkhu is 
to be regarded as one who has rightfully learned the Dhamma of The Blessed One.  
This, Bhikkhus, you should remember as your third great source. 
 
“Further Bhikkhus, a Bhikkhu might say: “In such and such a location, a single elder Bhikkhu is 
residing who is known to be a true heir to the Tathagata's Dispensation, an expert on the Vinaya, 
the Discipline. It was in the presence of this elder Sangha member that I heard these words; it 
was from his own lips that I learned the following: ‘This is the Dhamma; this is the Discipline; 
and this is the Dispensation of the Teacher!” 
 
“Now, the words of that Bhikkhu should neither be approved nor rejected. Instead, those words 
and statements should first be thoroughly learned, checked, and compared with what is taught 
within the suttas and evidenced in the discipline, which serve as your source, in order to prove 
whether they are truly the Dhamma. If those words and statements are neither found within the 
suttas nor evidenced in the discipline, then it should be concluded that these are not in fact the 
words of The Blessed One, the Arahant, the Perfectly Awakened Buddha. Instead, they are 
exposed as being none other than the wrongfully grasped words of that Bhikkhu and thus should 
be thrown out. 
 
“Further, Bhikkhus, a Bhikkhu might say: “In such and such a location, a single elder Bhikkhu is 
residing who is known to be a true heir to the Tathagata's Dispensation, an expert on the Vinaya, 
the Discipline. It was in the presence of this elder Sangha member that I heard these words; it 
was from his own lips that I learned the following: ‘This is the Dhamma; this is the Discipline; 
and this is the Dispensation of the Teacher!” 
 
“Now, the words of that Bhikkhu should neither be approved nor rejected. Instead, those words 
and statements should first be thoroughly learned, checked, and compared with what is taught 
within the suttas, and evidenced in the discipline, which serve as your source, in order to prove 
whether they are truly the Dhamma. If those words and statements are both found within the 
suttas and evidenced in the Discipline, then it should be concluded that these are in fact the 
words of The Blessed One, the Arahant, the Perfectly Awakened Buddha. Thus, the Bhikkhu is 
to be regarded as one who has rightfully learned the Dhamma of The Blessed One.  
This, Bhikkhus, you should remember as your fourth great source. 
 
Bhikkhus, these are the four great sources for you to preserve.  
Afterwards, while still at Bhoganagara’s Ānanda shrine, The Blessed One again instructed the 
Bhikkhus, in this manner:  
 
“Bhikkhus, such is virtue; such is collectedness of mind; and such is wisdom.  
 
“Bhikkhus, when one lives with virtues throughout one’s behavior, it becomes very fruitful, for it 
allows such a person to possess the very condition for Right Collectedness of mind to take place. 
When there is Right Collectedness of mind, it becomes very fruitful, for it allows a person to

[page 49]
settle into the stability of mind. Then, such a person possesses the condition for wisdom which 
itself is very fruitful, for it develops into the Knowledge and Vision, allowing one to see things 
as they truly are. And his unliberated heart becomes fully released, where his contaminants of 
sensual lust, rebecoming, and ignorance are ended and he is finally freed; attaining that, which 
up to that point had not yet been attained, reaching the safe shore of no more suffering.” 
 
Afterwards, when The Blessed One had stayed at Bhoganagara for as long as He pleased, He 
again addressed the Venerable Ānanda and said:  
 
“Come, Ānanda, let us go to Pāvā.” 
 
“As You wish, Lord."  
And The Blessed One, along with a large Sangha of Bhikkhus, went to Pāvā, where he stayed at 
Cunda, the goldsmith’s Mango Grove. 
 
23. Cunda the Goldsmith 
 
 
The Blessed One’s Last Meal  
 
Then, Cunda the goldsmith heard the news: 
 
“The Blessed One, they say, has already arrived in Pāvā and is now staying at my own Mango 
Grove!” 
And he quickly went and approached The Blessed One, as he respectfully paid homage to Him 
and sat down to one side.  
 
Then, The Blessed One encouragingly spoke, as he inspired, instructed, roused, and gladdened 
Cunda the goldsmith’s heart with an enlivening Talk on the Dhamma.  
 
Afterwards, Cunda the goldsmith addressed The Blessed One and said:  
 
“Bhante, may The Blessed One, please, accept my Dāna for tomorrow’s meal, accompanied with 
the Sangha of Bhikkhus.” 
 
And The Blessed One consented with His silence. 
 
Then, having become certain of The Blessed One’s acceptance of the next day’s meal, Cunda the 
goldsmith rose from his seat, and after respectfully paying homage to Him, and while keeping 
his right side towards The Blessed One, he left.

[page 50]
Early the next morning, after the night had passed, Cunda the goldsmith had already prepared a 
variety of delicious foods and fine delicacies at his own home, including a rare dish made with 
truffles called sūkara maddava. Once everything was ready, he sent word to The Blessed One, 
announcing:  
 
“It is time, Bhante. The meal is now ready, O Blessed Lord.” 
 
Thereupon, in the morning, The Blessed One put on His robes, and by taking His alms bowl and 
outer robe, accompanied by His Sangha of Bhikkhus, He headed to Cunda the goldsmith’s home, 
and there He took the seat that was prepared for Him.  
Now, before being served the food, The Blessed One addressed Cunda by saying: 
 
“Cunda, the sūkara maddava dish you have prepared, you may go ahead and serve it to me, but 
to me alone, no one else, whereas all the other dishes and delicacies, hard and soft, you may offer 
to all the Bhikkhus present.” 
 
“As you wish, Blessed Lord,” replied Cunda the goldsmith. And as instructed, he served The 
Blessed One with his own hands the delicate truffle dish he had prepared especially for The 
Blessed One, and then offered the other dishes of food, hard and soft, to the rest of the Bhikkhus.  
 
Later, The Blessed One spoke to Cunda the goldsmith by saying: 
 
“Now, Cunda, whatever that is left of the sūkara maddava, take it away and bury it in a pit, for I 
do not see in all of existence, with its Gods, Māras, and Brahmās, this world with its recluses and 
religious practitioners of all kinds, anyone who is able to eat this meal and fully digest it, except 
for the Tathāgata!”  
 
“As you wish, Blessed Lord,” replied Cunda the goldsmith, and he did what The Blessed One 
had advised by removing whatever was left of the truffle dish he had offered to The Blessed One 
and taking it away and burying it in a pit. Then, he returned to The Blessed One and after paying 
homage to Him, he sat down to one side. 
Then, The Blessed One again encouragingly spoke, as he inspired, instructed, roused, and 
gladdened Cunda the goldsmith’s heart with an enlivening Talk on the Dhamma. Once this was 
over, The Blessed One arose from his seat and departed.  
Meanwhile, soon after The Blessed One had eaten the meal provided by Cunda the goldsmith, 
He became terribly sick, experiencing bloody dysentery, while suffering sharp and deadly pains 
that could have easily killed anyone else undergoing them. But The Blessed One endured them 
mindfully, while being fully alert and with careful consideration, with a mind that was 
completely unperturbed.  
 
Then, The Blessed One spoke to the Venerable Ānanda, by saying:  
 
“Come, Ānanda, let us go to Kusinārā.”

[page 51]
And the Venerable Ānanda answered:  
 
“As You wish, Blessed Lord.” 
 
After eating the meal offered by Cunda the goldsmith, I heard 
How with such great fortitude the three deadly pains He bore. 
 
A terrible sickness came upon the Lord. 
Who had just eaten the delicate sūkara-maddava. 
 
But while enduring the bleeding purges,  
The Blessed Lord’s dauntless words were: 
“Come, let us go to Kusinārā.” 
 
 
24. Water to Quench The Blessed One’s Thirst 
 
 
The Clearing of the Waters 
 
While travelling, The Blessed One, then by leaving the main road came and stopped at the foot 
of a tree. And He said to the Venerable Ānanda:  
 
“Ānanda, please fold my upper robe into fours, and place it down here. I am tired and want to 
rest a little.”  
 
“Yes, of course, Bhante,” replied the Venerable Ānanda, as he quickly folded The Blessed One’s 
outer robe into fours and placed it down at the foot of the tree.” 
 
The Blessed One sat down on the seat prepared for Him and then said to the Venerable Ānanda:  
 
“Ānanda, please bring me some water. I am thirsty and need to drink some water.” 
But the Venerable Ānanda turned to The Blessed One and said:  
 
“Bhante, just now, a great number of carts, almost five hundred, have passed over the creek, and 
its shallow waters have been churned up through the crossing of so many travelling wheels, 
because of which it is now all muddy and unsuitable to drink. But the Kakutthā River, Bhante, is 
quite close by, and its waters are clear, lovely, cool, and refreshingly translucent. It is easily 
accessible and delightfully placed. By going there instead, The Blessed One can quench his thirst 
and refresh His limbs in its cool waters.” 
 
For a second time, The Blessed One made His request for some water to quench His thirst by 
saying: 
 
“Ānanda, please bring me some water. I am thirsty and need to drink some water.”

[page 52]
But the Venerable Ānanda again turned to The Blessed One and repeated, that it is better to walk 
further and drink water from the Kakutthā River instead. 
 
And for a third time, The Blessed One made His request for some water from the Venerable 
Ānanda, by saying: 
 
“Ānanda, please bring me some water. I am thirsty and need to drink some water.” 
Then the Venerable Ānanda answered:  
 
“So be it, Lord.” And he took the bowl and went to the stream.  
 
Meanwhile, the shallow water, however, which had been churned up by the crossing of so many 
travelling carts and their wheels, and thus had become all muddy and unsuitable to drink, 
suddenly became clear, lovely, cool, and refreshingly translucent, as the Venerable Ānanda drew 
near to it.  
 
And the Venerable Ānanda thought:  
 
“This is truly marvelous! This indeed is most wonderful and incredible, how it demonstrates the 
power and majesty of the Tathagata!” 
 
And while still being astonished by what he witnessed, he took up the water in the bowl and 
carried it to The Blessed One, and said:  
 
“Bhante, it is truly marvelous! This indeed is most wonderful and incredible, how it 
demonstrates the power and majesty of the Tathagata!” For, the shallow water, which had been 
churned up by the crossing of so many travelling carts and their wheels, and thus had become all 
muddy and unsuitable to drink, however, as I drew near to it, suddenly became clear, lovely, 
cool, and refreshingly translucent!  
 
“Now, let The Blessed One drink the water. Let the Sugata drink and quench His thirst.”  
 
And The Blessed One drank the water.  
 
 
25. Pukkusa the Mallan 
 
Now, it so happened that Pukkusa of the Malla clan, who had himself been a disciple of Āḷāra 
Kālāma, was passing through Kusinārā on his way to Pāvā.  
When Pukkusa the Mallan saw The Blessed One seated at the foot of a tree, he went up to Him, 
and after respectfully greeting Him, he sat down at one side and then spoke to The Blessed One, 
by saying:

[page 53]
“It is truly such a wonderful thing, Bhante! It is so marvelous Bhante, how those who have gone 
forth from the home life into homelessness are able to attain to and remain in such states of 
calmness and peace.” 
 
“Once, Bhante, I remember how Āḷāra Kālāma was on a journey, and then by leaving the main 
road, he came and sat at the foot of a tree to avoid the intense heat of the day. It so happened, 
Bhante, that a great number of carts, probably five hundred in number, passed by him, one by 
one. And then, Bhante, someone who was trying to catch up to that caravan of carts, on seeing 
him sitting there under a tree, came and inquired: 
 
‘Did you, Sir, see a great number of carts that just passed you by?’ 
 
“And Āḷāra Kālāma replied: 
 
‘No, friend, I did not see such a thing.’ 
 
“And the man exclaimed:  
 
‘But the noise, Sir, surely you must have heard the great noise of so many animals and carts 
passing you by?’ 
 
‘No, friend, I did not hear it.’ 
 
“Then that man asked him: ‘Then, Sir, perhaps you were sleeping as they passed you by?’ 
 
‘No, friend, I was not sleeping.’ 
 
‘Then, Sir, were you conscious?’ 
 
‘Yes, friend, I was.’ 
 
“Then that man said: 
 
‘Then, Sir, while conscious and awake as you sat here, you say you still did not see the great 
number of carts passing you by, not a few, but five hundred carts, that passed you by one after 
another, nor heard their clamor or noise? Yet, Sir, your very robe is covered with their dust!’ 
“And Āḷāra Kālāma replied in agreement, by saying:  
 
‘Well, so it seems, friend.’  
 
“Then, Bhante, that man started reflecting to himself:  
 
‘It is truly such a wonderful thing, Sir! It is so marvelous Sir, how those who have gone forth 
from the home life into homelessness are able to attain to and remain in such states of calmness 
and peace.’

[page 54]
“And there arose in him great faith towards Āḷāra Kālāma, as he continued on his way.” 
 
Then, The Blessed One addressed Pukkusa the Mallan, by asking him:  
 
“Now what do you think, Pukkusa? What is more difficult to do or accomplish, more rare to 
witness or come across: a man who, while conscious and awake, would neither see a great 
number of carts, even five hundred carts, that passed him by one after another, nor hear their 
clamor and noise; or someone else who, while conscious and awake, sitting in the midst of a 
heavy downpour, with thunderstorms rolling, lightnings flashing, and thunderbolts crashing, 
would neither see it nor hear their roaring noise?” 
 
“Bhante, there is no comparison! After all, what are mere five hundred carts, or even six, seven, 
eight, nine hundred, or a thousand or even hundreds of thousands of carts, compared with such a 
thunderous event?”  
 
“Now, Pukkusa, once I was passing through Ātumā, where I was spending the night in a barn. 
And at that time there was a heavy downpour, with thunderstorms rolling, lightnings flashing, 
and thunderbolts crashing. On that thunderous night, two farmers, who were brothers, were 
killed close to the barn where I was staying at together with four oxen, and a great crowd came 
forth from Ātumā to the spot where they were killed by the lightning strike.  
 
“Now, Pukkusa, around the time that people began gathering there, I had just come out of the 
barn and was walking back and forth, walking in meditation near the entrance of the barn. Then, 
someone from the crowd, on seeing me walking there, approached and after respectfully greeting 
me, stood to one side. 
 
“Then, I asked him:  
 
‘Friend, why has this great crowd gathered here?’ 
 
“And he answered me:  
 
‘Just now, Bhante, there was a heavy downpour, with thunderstorms rolling, lightnings flashing, 
and thunderbolts crashing. And two farmers, who were brothers, were killed close to the barn 
where you are staying at, together with four oxen! The great crowd came to see the spot where 
they were killed by the lightning strike.  
 
‘But Bhante, where were you while this was happening?’ “The man asked in turn. 
 
‘I was right here, friend,’ I answered. 
 
‘But Bhante, did you not see all that commotion?’ 
‘No, friend, I did not see any of it.’ 
 
‘But the noise, Bhante, surely you must have heard the great noise of so many thunderstorms 
rolling?’

[page 55]
‘No, friend, I did not hear a thing.’ 
 
“Then that man asked me:  
 
‘Then, Bhante, perhaps you were sleeping as all the chaos was happening outside?’ 
 
‘No, friend, I was not sleeping,’ I answered. 
 
‘In that case, Bhante, were you conscious?’ 
 
‘Yes, friend, I was.’ 
 
“Then that man said: 
 
‘Then, Bhante, while conscious and awake, you still did not see or hear any of the heavy 
downpour, with thunderstorms rolling, lightnings flashing, or thunderbolts crashing?’ 
 
‘Yes, friend.’ 
 
“Then, Pukkusa, that man started reflecting to himself:  
 
‘It is truly such a wonderful thing, Sir! It is so marvelous Sir, how those who have gone forth 
from the home life into homelessness are able to attain to and remain in such states of calmness 
and peace.’ 
 
“And there arose in that man great faith in me, as he paid homage respectfully, and after 
circumambulating me and keeping me to his right, he went on his way.” 
 
When this had been said, Pukkusa of the Mallan addressed The Blessed One, by saying:  
 
“Bhante, the faith and confidence I had in Āḷāra Kālāma, I now fling away, as if thrown into the 
mighty wind, tossed and carried away as if by a powerfully moving stream!  
 
“Magnificent, Bhante! Excellent, Bhante! The Blessed One has made the Dhamma clear for me 
in many ways, as though He were turning upright what had been turned upside-down, revealing 
what was hidden, showing the way to one who was lost; holding up a lamp in the dark for those 
with eyesight to see. I go to The Blessed One for refuge and to the Dhamma and to the Sangha of 
Bhikkhus. From this day forward, may The Blessed One remember me as a lay disciple who has 
taken refuge in Him, until the end of life.” 
 
“Then, Pukkusa the Mallan spoke to one of his attendants and said: 
 
“Friend, go and get me at once, two sets of glistening and golden colored robes, ready to wear.”  
 
“As you wish, Sir,” the man answered and did as he was told.

[page 56]
And when the robes were brought, Pukkusa the Mallan offered them to The Blessed One, by 
saying:  
 
“May The Blessed One, O Lord, accept these from me, out of compassion.”  
And The Blessed One said:  
 
“In that case, Pukkusa, go ahead and present me with one, while giving the other robe to 
Ānanda.”  
As you wish, Blessed Lord,” said Pukkusa the Mallan, as he offered The Blessed One a robe, and 
gave the other to the Venerable Ānanda.  
 
Afterwards, The Blessed One instructed Pukkusa the Mallan in the Dhamma, as he inspired, 
roused, and lightened his heart with an enlivening talk on the Dhamma, after which, Pukkusa 
rose from his seat, respectfully bowed to The Blessed One, and by keeping his right side towards 
Him, went on his way.  
 
Then, after Pukkusa the Mallan had left, the Venerable Ānanda placed the glistening gold 
colored robe upon The Blessed One. But as soon as the robes were placed upon the body of The 
Blessed One, they became dull-colored, as though faded, with their earlier glistening splendor 
dimmed.  
 
In witnessing this, the Venerable Ānanda exclaimed to The Blessed One: 
 
“It is astounding, O Lord! Most wonderful indeed, how exceedingly clear The Tathāgata’s skin 
is, as it shines radiantly, whereby even this new and glistening set of gold-colored robes, Lord, 
now look so dull in their color when being placed upon the body of The Blessed One, as though 
faded, with their earlier glistening splendor dimmed.” 
 
“Indeed, it is so, Ānanda! Indeed, it is! For there are two occasions, Ānanda, when the skin of 
The Tathāgata appears exceedingly clear, as it shines radiantly. And what are these two 
occasions?  
 
“The night, Ānanda, when The Tathagata becomes Fully Awakened in Unsurpassed, Supreme 
Enlightenment, and the very night, when The Tathāgata attains His Final Full Release into the 
Nibbāna element, with no residues remaining. These, Ānanda, are the two occasions when the 
skin of The Tathagata appears exceedingly clear, as it shines radiantly.  
 
“Ānanda, during the last watch of this very night, between two Sala trees within the Mallas’ Sal 
Forest, at Upavattana, near Kusinārā, The Tathāgata will attain His Final Parinibbāna, the Full 
and Final Release. 
 
“Now come, Ānanda, let us go to the Kakutthā River.” 
 
“Yes, Blessed Lord,” replied the Venerable Ānanda.

[page 57]
A pair of robes, glistening in gold color 
Both gifts made by Pukkusa, 
Being clothed in them 
The Master’s form became exceedingly clear, 
Shining radiantly for all to behold. 
 
 
At the Kakutthā River 
 
Afterwards, The Blessed One went to the Kakutthā River together with a large Sangha of 
Bhikkhus. Once there, He submerged into the water as He bathed and drank.  
 
And on emerging out of the water, The Blessed One went to the Mango Grove, and there 
addressed the Venerable Cundaka, by saying:  
 
“Please fold my upper robe into four, Cundaka, and place it down for me. I am tired and need to 
rest for a while.” 
 
“As You wish, Lord,” replied the Venerable Cundaka as he folded The Blessed One’s robe into 
four and placed it gently on the ground for Him to rest.  
 
The Blessed One then laid down on His right side, in the lion's posture, resting one foot upon the 
other, with complete mindfulness and full awareness, having already determined in His mind the 
time for rising up.  
 
Meanwhile, the Venerable Cundaka sat close and in front of The Blessed One.  
 
 
The Buddha went to Kakutthā, 
Where cool and translucent flows the lovely stream; 
There He submerged, washing in its clear water 
His drained and exhausted frame 
The Buddha – The One who stands supreme in all the world systems! 
 
And having bathed and drank, the Teacher emerged 
As He stood in the middle of throngs of Bhikkhus, 
All gathered there in His wake. 
The Great Master who taught them  
In this very life, the Teaching that leads straight to Nibbāna,  
To the Mango Grove His path did take. 
 
There, in addressing the Bhikkhu named Cundaka, He spoke: 
“Please, lay down my robe, by folding it into four.” 
Then the Bhikkhu, ever so swiftly 
Did, as he was told.

[page 58]
Drained from being exhausted in His body,  
The Blessed Lord lay down on the prepared mat, 
While Cundaka quietly sat on the ground next to Him, with care. 
 
Remedying Cunda’s Sense of Guilt 
 
Later, The Blessed One addressed the Venerable Ānanda, by saying:  
 
“Ānanda, it may so happen that some might incite a sense of guilt to arise in Cunda the 
goldsmith, by saying:  
 
‘It is terrible! It is so sad, friend Cunda, to know that it was because of you that this happened! 
After all, it was from your own hands that The Tathāgata took His very last meal and thus came 
to His end. This will surely bring you much misfortune! You certainly will have to pay for this 
dearly!’  
 
“However, Ānanda, the sense of guilt that is incited within Cunda should be quickly dispelled 
and remedied in this manner:  
 
‘It is wonderful! It is such a great honor, friend Cunda, a true blessing to know that it was from 
your own hands that The Tathāgata took His very last meal, and thus came to His end. For, 
friend Cunda, we have heard in the presence of The Blessed One and from The Blessed One’s 
own lips the following clear statement: 
 
‘There are two offerings of alms food which are of equal fruition, of equal outcome, exceeding in 
grandeur and more fruitful in their outcome than any other offering of alms food ever made. 
What are these two?  
 
‘The alms food offered to The Tathāgata just before attaining His Full Awakening in the 
Unsurpassed and Supreme Enlightenment; and the alms food offered to The Tathāgata before 
His Final and Full Release into the Nibbāna element, with no residues remaining. 
 
‘Thus, these two offerings of alms food are of equal fruition, of equal outcome, exceeding in 
grandeur and more fruitful in their outcome than any other offering of alms food ever made. 
 
‘After all, through this very generous action, the worthy Cunda the goldsmith has accumulated 
the merits which will bring him a long life, beauty, wellbeing, glory, heavenly rebirth, and 
sovereignty.’ 
 
“In this way, Ānanda, the sense of guilt incited within Cunda the goldsmith should be quickly 
dispelled and remedied.” 
 
Then The Blessed One, in understanding the significance of this, uttered these solemn verses:  
 
“For the one who gives, with an open hand,

[page 59]
His virtuous merits only increase. 
 
For the one who is self-restrained,  
No enmity accumulates. 
 
For the one who is skilled in living life with virtue, 
By giving up and shunning all evil, 
 
Comes to the peace of Nibbāna, 
By the rooting out of all lust, hatred, and delusion.”

[page 60]
Part Five 
At Kusinārā 
 
26. The Twin Sal Trees 
 
Last Place of Rest 
 
Then, The Blessed One addressed the Venerable Ānanda, by saying:  
 
“Come, Ānanda, let us cross over to the other side of the Hiraññavati River, and make our way to 
the Mallas’ Sal Forest of Upavattana, in Kusinārā.” 
 
“As You wish, Bhante,” replied Ānanda. 
 
And The Blessed One, together with a large Sangha of Bhikkhus, crossed over to the other side 
of the Hiraññavati River, as they all made their way to the Sal Forest of the Mallas of 
Upavattana, in the district of Kusinārā.  
 
And it was there that The Blessed One spoke to the Venerable Ānanda, by saying:  
 
“Please, Ānanda, prepare for me a sleeping mat between those twin Sal trees, with the head 
pointing to the north. I am tired, Ānanda, and want to lie down.”  
 
“As You wish, Blessed Lord,” replied the Venerable Ānanda, as he did what The Blessed One 
had asked.  
 
Then, The Blessed One laid down on His right side in the lion's posture, resting one foot upon 
the other, with complete mindfulness and full awareness, having already determined in His mind 
the time for rising up.  
 
Just then, the Sal trees around The Blessed One suddenly broke out into full bloom, even though 
it was not their season for flowering.  
 
And the Sal Tree blossoms started to rain down upon the body of the Tathāgata, while they fell 
and scattered about Him, being strewn in loving worship of The Tathāgata.  
 
Then, suddenly, the celestial Mandārava flowers and heavenly sandalwood powder also began 
raining down from the sky upon the body of The Tathāgata, as they scattered about Him, being 
strewn in loving worship of The Tathāgata.   
 
Meanwhile, heavenly choir voices softly sang, along with heavenly instruments playing divine 
music, in honor of and reverence for The Tathāgata.  
 
And The Blessed One spoke to the Venerable Ānanda, by saying:

[page 61]
“Ānanda, the twin Sal trees are breaking out into full bloom, even though it is not their season 
for flowering.  
 
“The Sal Tree blossoms have started to rain down upon the body of the Tathāgata, while they fall 
and scatter about me, being strewn in loving worship of The Tathāgata.  
 
“Not only that, but the celestial Mandārava flowers and heavenly sandalwood powder have also 
begun raining down from the sky upon the body of The Tathāgata, as they scatter about me, 
being strewn in loving worship of The Tathāgata.   
 
“Meanwhile, heavenly choir voices are singing softly, along with heavenly instruments playing 
divine music, in honor of and reverence for The Tathāgata.  
 
“But Ānanda, this really is not how The Tathagata is to be truly respected, venerated, cherished, 
loved, and honored in the highest degree.  
 
“Ānanda, it is when a Bhikkhu or a Bhikkhuni, a male or female lay disciple lives by the 
Dhamma, lives and practices properly as taught in the Dhamma, walks in the way of the 
Dhamma, for it is by such a person that The Tathāgata is to be truly respected, venerated, 
cherished, loved, and honored in the highest degree.  
 
“Therefore, Ānanda, you should train yourselves in this manner:  
 
‘We shall live by the Dhamma, live and practice properly as taught in the Dhamma, as we walk 
in the way of the Dhamma.’” 
 
 
27. The Venerable Upavāṇa 
 
 
The Grief of the Gods 
 
It was at that time, that the Venerable Upavāna was standing before The Blessed One, fanning 
Him. And The Blessed One rebuked him, by saying:  
 
“Move aside, Bhikkhu, do not stand in front of me.” 
 
And the thought came to the Venerable Ānanda:  
 
“This Venerable Upavāna has been attending to The Blessed One for a long time, closely 
associating with Him and serving Him. Yet now, in His final hours, The Blessed One rebukes 
him. I wonder what the reason for this could be; what might be the cause for The Blessed One to 
rebuke the Venerable Upavāna in this manner, by saying:  
 
‘Move aside, Bhikkhu, do not stand in front of me!’

[page 62]
And the Venerable Ānanda conveyed what he was thinking to The Blessed One. The Blessed 
One then replied:  
 
“Ānanda, hardly any Devas are left throughout the tenfold world-systems, who are not already 
gathered here; all come together to gaze upon The Tathāgata, for the final time.  
 
“Ānanda, for a distance of twelve yojanas around the Sala Forest of the Mallas, in the district of 
Kusinārā, there is not a spot that could be pricked with the tip of a hair, which is not filled with 
powerful deities. And these Gods, Ānanda, are complaining:  
 
‘We have come from afar to gaze upon The Tathāgata! For so rare in the world is the arising of 
Tathāgatas, Arahants, Fully Awakened Ones. And on this day, in the last watch of the night, the 
Tathāgata’s Parinibbāna will take place. But this Bhikkhu of great powers has placed himself 
right in front of The Blessed One, concealing him, obstructing our view of The Blessed Lord, so 
that now, at the very end, we are prevented from looking at Him.’  
 
“In this manner, Ānanda, the Devas were complaining.” 
 
“Just how many different classes of Devas are gathered here, that the Blessed One is aware of at 
this moment?”  
 
“Ānanda, there are Devas, both those in the sky and the ones who are connected to earth; they 
have their hair all disheveled as they weep and mourn, flailing their uplifted arms in tears; 
flinging themselves on the ground, they roll from side to side, sobbing with sorrowful cries: 
 
‘Too soon has The Blessed One come to His Parinibbāna! Too soon has The Sugata come to His 
Parinibbāna! Too soon will the Eye of the World vanish forever from our sight!’ 
 
“But those Gods who are freed from passion, who are mindful and fully aware, are currently 
reflecting in this way:  
 
‘All things that are conditioned, are also impermanent. Therefore, how could there be any other 
outcome than this?’” 
 
 
28. The Four Spiritually Inspiring Locations 
 
 
Venerable Ānanda’s Concern 
 
The, the Venerable Ānanda addressed The Blessed One, by saying: 
 
“In the past, Bhante, after having completed the Vassa, whenever Bhikkhus left their regions, 
they would set out to come and see The Tathagata. This was also a great opportunity for us, as 
we would again benefit from receiving and associating with those very revered Bhikkhus who

[page 63]
would come to have an audience with The Blessed One, and to wait upon Him. But Bhante, after 
The Blessed One has gone, we shall no longer have that benefit of paying homage.”  
 
“Ānanda, there are four spiritually inspiring locations, where a faithful person and those of good 
families should visit and look upon with a heart full of appreciation and reverence. What are 
these four?  
 
‘Here, the Tathāgata was born!’  
 
“Thus reflecting, Ānanda, the faithful person and those of good families visit the spiritually 
inspiring location, where the Tathāgata was born, looking upon it with a heart full of 
appreciation and reverence. 
 
‘Here the Tathāgata became Fully Awakened as the Sammā Sambuddha, the Supremely and 
Unsurpassed Awakened One!’  
 
“Thus reflecting, Ānanda, the faithful person and those of good families visit the spiritually 
inspiring location, where the Tathāgata attained Supreme and Unsurpassed Enlightenment, 
looking upon it with a heart full of appreciation and reverence. 
 
‘Here the Tathāgata set the Supreme Wheel of Dhamma in motion!’  
 
“Thus reflecting, Ānanda, the faithful person and those of good families visit the spiritually 
inspiring location, where the Tathāgata set the Supreme Wheel of Dhamma in motion, looking 
upon it with a heart full of appreciation and reverence. 
 
‘Here the Tathāgata passed away by attaining the Final Full Release of the Nibbāna Element, 
with no residues remaining!’  
 
“Thus reflecting, Ānanda, the faithful person and those of good families visit the spiritually 
inspiring location, where the Tathāgata attained the Final Full Release of the Nibbāna Element, 
with no residues remaining, looking upon it with a heart full of appreciation and reverence. 
 
“These, Ānanda, are the four spiritually inspiring locations, where a faithful person and those of 
good families should visit and look upon with a heart full of appreciation and reverence. And 
truly there will come to these places, Ānanda, those faithful Bhikkhus and Bhikkhunis, those 
faithful male and female lay disciples, while they reflect:  
 
‘Here, the Tathāgata was born! Here the Tathāgata became Fully Awakened as the Sammā 
Sambuddha, the Supremely and Unsurpassed Awakened One! ‘Here the Tathāgata set the 
Supreme Wheel of Dhamma in motion! And Here the Tathāgata passed away by attaining the 
Final Full Release of the Nibbāna Element, with no residues remaining!’ 
 
“And if, Ānanda, anyone should die while making such a pilgrimage to these Four Spiritually 
Inspiring Locations, but with strong faith and confidence in his heart firmly established, upon the

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breaking up of the body, after death, he will be reborn into a happy state, enjoying the bliss of 
heavenly realms.”  
 
 
29. Further Questions from the Venerable Ānanda 
 
 
Then, the Venerable Ānanda asked The Blessed One:  
 
“Bhante, how should we conduct ourselves when it comes to women?” 
 
“Do not look at them, Ānanda.” 
 
“But, Blessed Lord, what if we do have to look at them?” 
 
“Then, do not engage in a conversation with them, Ānanda.” 
 
“But, Blessed Lord, what if they start speaking to us?”  
 
“Then, Ānanda, you should proceed carefully with mindfulness firmly established in you.” 
 
Then, the Venerable Ānanda continued with yet another question: 
 
“Bhante, how should we act, as it relates to venerating and honoring the body of the Tathāgata?”  
 
“Do not get involved with such trifle matters, Ānanda, such as respecting and venerating the 
body of the Tathāgata! Instead, you should strive diligently, Ānanda, applying exceptional effort 
as you zealously engage in your own practice, working on towards attaining the highest goal of 
the Holy Life! Therefore, Ānanda, be unflinching in your determination, ardent, and resolute. 
After all, Ānanda, there are wise nobles, wise brahmins, and wise householders who are devoted 
to the Tathāgata, and it is they who will do the venerating and honoring of the body of the 
Tathāgata! So, leave such trifle matters to them!”  
 
“Then, the Venerable Ānanda said:  
 
“But Bhante, what are the protocols in how they should conduct the procedure of venerating and 
honoring the body of the Tathāgata?” 
 
“They should follow the same protocols, Ānanda, as they would while venerating and honoring 
the body of a Wheel Turning Universal Monarch.”  
 
“And what are the procedures and protocols, Bhante, to be followed in venerating and honoring 
the body of a Wheel Turning Universal Monarch?” 
 
“The body of a Wheel Turning Universal Monarch, Ānanda, is first wrapped around with new 
linen, and then with teased cotton wool, and so it is done up to five hundred pieces of linen cloth

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and five hundred pieces made of cotton wool. Once this is done, then the body of the Wheel 
Turning Universal Monarch is placed in a golden vessel filled with sesame oil, which is then 
placed inside another golden vessel, after which a funeral pyre is built, comprised of all kinds of 
sweet-scented wood, and so the body of the Wheel Turning Universal Monarch is burned and 
cremated. Afterwards, a stupa mound is raised at a crossroads, built from bricks for the Wheel 
Turning Universal Monarch.  
 
“Thus, Ānanda the same procedure is followed in relation to the body of The Tathāgata; 
whereby, a stupa mound is to be raised at a crossroads, built from bricks for the Tathagata also. 
And whoever shall visit that place with garlands or incense or sandal paste, or pay reverence, 
with the calm serenity of the heart, that act itself will be for his lasting happiness and wellbeing, 
for a very long time.” 
 
 
30. Those Worthy of Stupas 
 
 
“Ānanda, there are these four beings who are worthy of stupas to be built in their memory. Who 
are these four? 
 
“A Tathāgata, who is an Arahant, a Fully Self-Awakened Buddha, is worthy of a stupa, so is a 
Paccekabuddha, as well as a Disciple of a Tathāgata, and finally, a Wheel Turning Universal 
Monarch.  
 
“And why is it, Ānanda, that a Tathāgata, who is an Arahant, a Fully Self-Awakened Buddha, is 
worthy of a stupa?  
 
“Because Ānanda, at the very thought that one has: ‘This is the stupa of that Blessed One, the 
Arahant, The Fully Awakened One!’ the hearts of many beings will become serenely calm and 
happy. By becoming thus tranquil and with strong faith and confidence in their hearts firmly 
established, as a result, upon the breaking up of the body, after death, they will be reborn into a 
happy state, enjoying the bliss of heavenly realms.”  
“And also at the thought: ‘This is the stupa of that Paccekabuddha!’ or ‘This is the stupa of a 
Disciple of the Tathāgata, who is an Arahant, the Fully Awakened One!’ or ‘This is the stupa of 
that righteous Wheel Turning Universal Monarch who ruled according to Dhamma!’ – the hearts 
of many beings will become serenely calm and happy. By becoming thus tranquil and with 
strong faith and confidence in their hearts firmly established, as a result, upon the breaking up of 
the body, after death, they will be reborn into a happy state, enjoying the bliss of heavenly 
realms.”  
“This, Ānanda, is therefore the reason for these four beings who are worthy of stupas to be built 
in their memory.”

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31. Venerable Ānanda’s Wonderful Qualities 
 
 
Venerable Ānanda’s Lament 
 
Then, the Venerable Ānanda went into a quiet pavilion within the vihāra and leaning against the 
doorpost, began weeping:  
 
“My Master, who has been so compassionate towards me all these years, is about to pass away 
into Parinibbāna, forever! But alas! I am still only a Noble Disciple in Training, and with so 
much work to do for my own liberation!” 
 
At that moment, The Blessed One addressed the Bhikkhus next to Him, by asking:  
 
“Bhikkhus, where is Ānanda?” 
 
“The Venerable Ānanda, Bhante, has gone into a quiet pavilion within the vihāra, and leaning 
against the doorpost, he began weeping:  
 
‘My Master, who has been so compassionate towards me all these years, is about to pass away 
into Parinibbāna, forever! But alas! I am still only a Noble Disciple in Training, and with so 
much work to do for my own liberation!’” 
 
Then, The Blessed One asked a certain Bhikkhu to call the Venerable Ānanda to him, by saying:  
 
“Go, Bhikkhu, and say to Ānanda: ‘Friend Ānanda, the Teacher calls you.’”  
 
“As You wish Bhante!” replied the Bhikkhu, as he went and informed the Venerable Ānanda 
what The Blessed One had instructed him to do.  
 
And the Venerable Ānanda immediately went to The Blessed One, paid homage to Him, and sat 
down to one side.  
 
Then, The Blessed One spoke to the Venerable Ānanda, by saying:  
 
“Enough, Ānanda! Do not lament, enough with the grieving! After all, have I not taught you all 
these years and from the very beginning, how all that is dear and beloved to us will inevitably 
undergo change, sooner or later? And how all that is born, comes into being, as the result of 
various conditions coming together, remains to be subject to decay. Hence, how can one truly 
say:  
 
‘May it not come to an end or dissolution!’?  
 
“After all, there can never be such a state of affairs, Ānanda.

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“For a long time, Ānanda, you have served the Tathāgata with such loving-kindness through 
physical deed, word, and thought, and you did these happily and always with a measureless 
loving heart, and never with any hesitation. You have indeed accrued immeasurable merits and 
many blessings, Ānanda!  
 
“Therefore, Ānanda, now you should just focus on putting forth exceptional energy, and soon 
you too will be free from the mental contaminants.” 
 
Praise of Ānanda 
 
Then, The Blessed One addressed the Bhikkhus, by saying:  
 
“Bhikkhus, The Blessed Ones, the Arahants, the Fully Self-Awakened Buddhas of times past 
also had excellent and devoted attendant Bhikkhus, exactly as I have had in Ānanda. And 
similarly, Bhikkhus, all The Blessed Ones, the Arahants, the Fully Self-Awakened Buddhas of 
the future, will also have excellent and devoted attendants, just like Ānanda.  
 
“For, Ānanda is indeed efficient and thoughtful, Bhikkhus, because he knows the appropriate 
time for Bhikkhus to have an audience with the Tathāgata, and the time for Bhikkhunis, the time 
for male and female lay disciples, the time for kings and for ministers of state, and the time for 
teachers of other sects and for their followers.  
 
“Bhikkhus, there are four very rare and superlative qualities that are to be found in Ānanda. 
What are these four?  
 
“If, Bhikkhus, a company of Bhikkhus would go to see Ānanda, their hearts would become 
joyful on seeing him; and if he then speaks to them on the Dhamma, they become uplifted by his 
discourse; and when he stops talking to them, they are disappointed for not having had enough.  
 
“So, it is also when Bhikkhunis, male and female lay disciples who go to see Ānanda; their 
hearts become joyful on seeing him; and if he then speaks to them on the Dhamma, they become 
uplifted by his discourse; and when he stops talking to them, they are disappointed for not having 
had enough.  
 
“These are the four very rare and superlative qualities that are to be found in Ānanda. 
 
“Bhikkhus, there are four very rare and superlative qualities that are to be found in a Wheel 
Turning Universal Monarch. What are those four?  
“If, Bhikkhus, a group of Khattiya Warrior Kings would go to see the Wheel Turning Universal 
Monarch, their hearts would become joyful on seeing him; and if he then speaks to them, they 
become uplifted by his speech; and when he stops talking to them, they are disappointed for not 
having heard enough.  
“So, it is also when groups of brahmins, householders, or of ascetics and religious practitioners 
who go to see the Wheel Turning Universal Monarch, their hearts become joyful on seeing him;

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and if he then speaks to them, they become uplifted by his speech; and when he stops talking to 
them, they are disappointed for not having heard enough.  
 
“And in just the same way, Bhikkhus, those same very rare and superlative qualities are also to 
be found in Ānanda.”  
 
 
32. Discourse about Mahāsudassana: the Wheel Turning Universal 
Monarch 
 
The Past Glory of Kusinārā 
 
Once this had been said, the Venerable Ānanda addressed The Blessed One, by saying:  
 
“Bhante, please, may The Blessed One not pass away here, in this wasteland of a town, this 
uncivilized and insignificant township in the midst of the jungle, a mere outpost of the province. 
After all, Blessed Lord, there are several great cities not far from here, such as Campā, 
Rājagaha, Sāvatthi, Sāketa, Kosambī, and Benares - let The Blessed One, please, have his 
Parinibbāna take place in one of those cites. Because in those cities, there are many wealthy 
nobles and brahmins and householders who are devotees of the Tathāgata, and they will be able 
to appropriately venerate and honor the remains of the Tathāgata.” 
 
“Do not say so, Ānanda! Do not say so! For in times long past, Ānanda, there was a king by the 
name of Mahā Sudassana, who was a Wheel Turning Universal Monarch, who ruled with 
righteousness; a conqueror of the four quarters of the earth, whose realm was established in 
security, and who was endowed with the Seven Jewels. Now, Ānanda, that King Mahā 
Sudassana had his royal residence here at Kusinārā, which was then called Kusāvatī, and it 
extended twelve yojanas from east to west, and seven yojanas from north to south.  
 
“And King Mahā Sudassana’s capital, Kusāvatī, was mighty, Ānanda, prosperous, rich, and well 
populated, much visited by people, and abundantly provided with food and resources. Just as the 
royal residence of the deities, Āḷakamandā, is mighty, prosperous, rich, and well populated, 
much visited by deities and abundantly provided with food and resources, so was the royal 
capital of Kusāvatī.  
 
“Also, Ānanda, Kusāvatī, resounded throughout both day and night with ten types of sound - the 
trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and 
tambours, with music and song, cheers, the clapping of hands, and cries of ‘Eat, drink, and be 
merry!’ as the tenth. 
 
“Now, Ānanda, go to Kusinārā and announce to the Mallas:  
 
‘Today, Vāseṭṭhas, in the last watch of the night, the Tathāgata’s Parinibbāna will take place. 
Therefore, Come O Vāseṭṭhas, come before it is too late! Otherwise, you might regret later at the 
thought: ‘Even though the Tathāgata attained Final Parinibbāna in our very own township, we 
failed to see or pay our respects to Him at the final hour!’’”

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“As You wish, Bhante,” replied the Venerable Ānanda as he prepared himself, and by taking his 
alms bowl and outer robe, he entered the city of Kusinārā, along with a companion.  
 
 
33. The Mallas Come Paying Their Respects 
 
Lamentation of the Mallas 
 
Now at that time, the Mallas had gathered in their city hall, conducting some public affair. And 
the Venerable Ānanda approached their gathering and announced to them:  
 
‘Today, Vāseṭṭhas, in the last watch of the night, the Tathāgata’s Parinibbāna will take place. 
Therefore, Come O Vāseṭṭhas, come before it is too late! Otherwise, you might regret later at the 
thought: ‘Even though the Tathāgata attained Final Parinibbāna in our very own township, we 
failed to see or pay our respects to Him at the final hour!’’” 
 
In hearing these words spoken by the Venerable Ānanda, the stunned elders of the Mallas, along 
with their sons, their wives, and their daughters-in-law, suddenly became deeply distraught, with 
grief-stricken hearts. Some removed their turbans and began to dishevel their hair, with arms 
uplifted in despair, weeping, flinging themselves on the ground and rolling from side to side, as 
they sobbed, exclaiming:  
 
‘It is far too soon for The Blessed One to attain His Final Parinibbāna! It is way too soon for 
The Sugata to come to His Parinibbāna! Too soon will the Eye of the World vanish entirely from 
our sight!’ 
 
And thus, being deeply afflicted and with anguish in their hearts for their upcoming loss, the 
Mallas, with their sons, their wives, and their daughters-in-law, went to the Mallan Sal Tree 
Forest, at Upavattana, to the place where the Venerable Ānanda had already returned to, as each 
requested an audience with The Blessed One.  
 
Then, the Venerable Ānanda began reflecting to himself:  
 
“Well, if I were to allow all the Mallas of Kusinārā gathered here to pay their respects to The 
Blessed One one-by-one, then the night would have long passed and dawn appeared, before all 
of them had presented themselves to The Blessed One! So, let me divide them up according to 
their respective clans, and by putting each family into a group, present them to The Blessed One 
thus:  
 
‘The Malla of such and such a clan and family name, Bhante, has come with his wives and 
children, his attendants and friends, paying his respects at the feet of The Blessed One.’ 
 
And that is exactly what the Venerable Ānanda did. Consequently, he was able to have all the 
Mallas of Kusinārā be presented to The Blessed One, where before long, and prior to the first 
watch of the night having fully passed, each Malla and their family had already approached and 
paid homage at the feet of The Blessed One.

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34. Subhadda, the Wandering Ascetic 
 
The Last Convert 
 
Now at that time, a wandering ascetic by the name of Subhadda was living in the vicinity of 
Kusinārā, and he happened to hear the following announcement being made by the townspeople:  
 
“Today, during the third watch of the night, the Final Parinibbāna of the recluse Gautama will 
take place.” 
 
And he began thinking to himself: 
 
‘I have often heard it being said by senior and venerable wandering ascetics, the teachers of 
teachers, that the arising of Tathāgatas, those who are Arahants, Self-Awakened Buddhas, is 
very rare indeed in the world. Yet this very day, during the third watch of the night, the Final 
Parinibbāna of the recluse Gautama will take place. 
 
‘Now, I still feel the presence of skeptical doubts in my heart. But this much I also know and 
know for certain, that I do have within me enough faith and if anyone is able to remove that 
thorn of skeptical doubts from my heart, then it surely must be the recluse Gautama.’ 
 
Then, the wandering ascetic Subhadda also went to the Mallas’ Sal Tree Forest, and in 
approaching the Venerable Ānanda, he expressed his desire to speak with The Blessed One, by 
saying:  
 
“I have often heard it being said by senior and venerable wandering ascetics, the teachers of 
teachers, that the arising of Tathāgatas, those who are Arahants, Self-Awakened Buddhas, is very 
rare indeed in the world. Yet this very day, during the third watch of the night, the Final 
Parinibbāna of the recluse Gautama will take place. 
 
“Now, I still feel the presence of skeptical doubts in my heart. But this much I also know and 
know for certain, that I do have within me enough faith and if anyone is able to remove that 
thorn of skeptical doubts from my heart, then it surely must be the recluse Gautama. 
 
“Therefore, Friend Ānanda, it would be good if I may be allowed into the presence of the recluse 
Gautama and have an audience with Him.”  
 
But the Venerable Ānanda replied:  
 
“I am sorry, friend Subhadda! The Blessed One is tired and does not have the energy. Please do 
not trouble the Tathagata.” 
 
But for a second and a third time, the wandering ascetic Subhadda kept making his request, and a 
second and a third time the Venerable Ānanda refused to allow him to see The Blessed One.

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In hearing the dialogue going on between the two, The Blessed One called out to the Venerable 
Ānanda and said:  
 
“Stop, Ānanda! Do not reject Subhadda’s request. Ānanda, allow Subhadda to come into the 
presence of the Tathāgata. For whatever he will ask me, he would be doing so for the sake of 
gaining understanding and not as a way to trouble the Tathāgata. For the answer I will be giving 
him, he will quickly grasp and understand.”  
 
Thereupon, the Venerable Ānanda said to the wandering ascetic Subhadda:  
 
“In that case, friend Subhadda, go forward, for The Blessed One has given you the opportunity to 
have an audience with Him.” 
 
Then, the wandering ascetic Subhadda approached The Blessed One and saluted him 
courteously. And having exchanged pleasant and civil greetings with The Blessed One, the 
wandering ascetic Subhadda sat to one side and addressed The Blessed One, by saying:  
 
“There are, Venerable Gautama, ascetics and brahmins who are teachers to many disciples, who 
have large retinues of followers, and are leaders of various schools, well-known and renowned, 
while being highly respected and esteemed by many, such teachers as Pūraṇa Kassapa, Makkhali 
Gosāla, Ajita Kesakambali, Pakudha Kaccāyana, Sañjaya Belaṭṭhiputta, Nigaṇṭha Nāṭaputta.  
 
“Now, based on what each of these teachers, as well as their own students, have all claimed, they 
have already attained Full Realization. But I am here to ask whether or not these are false claims 
by all of them, or at least some of them have attained to Full Realization.” 
 
“Enough, Subhadda! How is this going to help your situation now?” Why does it matter to you 
whether these individuals have indeed attained or not?  
 
“Instead, I will teach you the Dhamma, Subhadda. Now listen and pay very close attention, and I 
will speak.” 
 
“Yes, Bhante,” replied Subhadda, the wandering ascetic. 
 
The Lion’s Roar 
 
And The Blessed One spoke, by saying:  
 
“In whatever Dhamma and Discipline, Subhadda, where the Noble Eightfold Path is not found 
nor practiced, there too cannot be found a true religious practitioner, no Samana of the first level, 
no Samana of the second level, no Samana of the third level, and no Samana of the fourth level 
of Sainthood.  
 
“But Subhadda, in whatever Dhamma and Discipline, where the Noble Eightfold Path is found 
and practiced, there too can be found a true religious practitioner, a Samana of the first level, a

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Samana of the second level, a Samana of the third level, and a Samana of the fourth level of 
Sainthood.  
 
“Now, Subhadda, the Noble Eightfold Path is both found and practiced within this Dhamma and 
Discipline, and therefore in it alone are also found true religious practitioners, Samanas of the 
first level, Samanas of the second level, Samanas of the third level, and Samanas of the fourth 
level of Sainthood.  
 
“As you see, Subhadda, empty of true religious practitioners, devoid of true Samanas are the 
systems of all other teachers, their schools, and their traditions.  
 
“And so long as, Subhadda, the Bhikkhus continue to practice constantly, while living the proper 
religious life with virtuous behavior, then this world will never be deprived of Arahants.  
 
“I was just twenty-nine years old, Subhadda, 
When I renounced the world by going forth, seeking what is Good; 
Fifty-one years have now passed since then, Subhadda, 
And in all that time a wanderer I have been, 
With a mind that is collected and wisdom in the heart, 
 I have been showing the way to virtue and of true Dhamma. 
 
Outside of here, there cannot be found a true practitioner, 
A genuine Samana of the first level of Sainthood.  
  
Outside of here, there cannot be found a true practitioner, 
A genuine Samana of the second level of Sainthood.  
 
Outside of here, there cannot be found a true practitioner, 
A genuine Samana of the third level of Sainthood.  
 
Outside of here, there cannot be found a true practitioner, 
A genuine Samana of the fourth level of Sainthood.  
 
“And Subhadda, so long as the Bhikkhus continue to practice constantly, while living the proper 
religious life with virtuous behavior, then this world will never be deprived of Arahants.” 
When this was said, the wandering ascetic Subhadda spoke to The Blessed One, by saying:  
 
“It is excellent Blessed One! It is marvelous, Blessed One! The Blessed Lord has clarified the 
Dhamma for me in many ways, as though he were to turn upright what had been turned upside-
down, revealing what was hidden, showing the way to one who was lost, holding up a lamp in 
the dark for those with eyesight to see. Bhante, I go to The Blessed One for refuge and to the 
Dhamma and to the Sangha of Bhikkhus.”

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“Bhante, may I receive the Going Forth, by being granted the Higher Ordination in the presence 
of The Blessed One.” 
 
“Subhadda, whoever formerly has received ordination in another religious tradition, hence a 
follower of another creed, on wishing to receive admission and the Higher Ordination in this 
Dhamma and Discipline, 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 may grant him full admission and 
the Higher Ordination as a Bhikkhu. However, in this matter, I do see differences of personalities 
and recognize you as an exception.” 
 
“Blessed Lord, seeing that it is a requirement for me to be on probation for four months prior to 
being granted the full admission and the Higher Ordination as a Bhikkhu, then I will remain on 
probation for a period of four years! And at the end of those four years, if the Bhikkhus are 
satisfied with me, let them then grant me the full admission and the Higher Ordination as a 
Bhikkhu.” 
 
However, The Blessed One called the Venerable Ānanda and said to him:  
 
“In that case, Ānanda, let Subhadda go forth by giving him admission into the Order.” 
 
“As You wish, Bhante,” replied Ānanda. 
 
Then, the wandering ascetic Subhadda said to the Venerable Ānanda:  
 
“Friend Ānanda, it is such a blessing! What a great fortune and a marvelous gain for me that in 
the presence of the Master himself, you, Friend Ānanda, are about to give me the sprinkling of 
ordination as a disciple!” 
 
Thus, the wandering ascetic Subhadda, in the presence of The Blessed One, received his full 
admission and the Higher Ordination as a Bhikkhu, from the Venerable Ānanda and the Sangha 
of Bhikkhus.  
 
From the moment of his ordination, the Venerable Subhadda lived alone, secluded, and 
withdrawn from the crowd, energetic, and diligently working, while maintaining continuity of 
mindfulness throughout. And before long, the Venerable Subhadda realized for himself, directly, 
with Unshakable Wisdom and through his own efforts, the Supreme Goal of the Holy Life, for 
the purpose of which Good Sons of families rightfully leave the household life and go forth, 
becoming homeless, as he entered into and remained in that Unshakable Serenity of the Heart.  
Right then, he knew for himself:  
‘Birth is now finally destroyed! The Holy Life has now been fully lived! Whatever work that had 
to be completed, is now completed, and done! There is no more return to any state of becoming!’  
And the Venerable Subhadda became one of the Arahants, and he became known as the last 
personal disciple of The Blessed One.

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Part Six 
The Passing Away 
 
35. The Blessed One’s Final Teaching 
 
 
Then, The Blessed One spoke to the Venerable Ānanda, and said:  
 
“It may be, Ānanda, that some among you have started thinking:  
 
‘The word of the Teacher is now ended; we have nothing left, now that our Master is no more!’  
 
But Ānanda, such a way of thinking should neither be entertained nor considered. For that which 
I have proclaimed and made known to you all as the Dhamma and the Discipline, that itself shall 
be your Master when I am gone.  
 
“Also, Ānanda, although now the Bhikkhus have had the custom of addressing one another as 
“Āvuso” (Friend),’ once I am gone, that needs to change. For the senior Bhikkhus, Ānanda, may 
address the junior ones by their name, their family name, or as “Āvuso” or “Friend,” but the 
novices and junior Bhikkhus should address the senior Bhikkhus as “Bhante” or “Āyasma” 
(Venerable Sir). 
 
“Further, Ānanda, if it is desired, the Sangha may, when I am gone, abolish the lesser and minor 
training rules.  
 
“In addition, Ānanda, when I am gone, let the brahmadaṇḍa (higher penalty) be imposed upon 
the Bhikkhu Channa.” 
 
“But Bhante, what is the ‘higher penalty’?” 
 
“The Bhikkhu Channa, Ānanda, may say whatever he wants, but the Bhikkhus should neither 
interact nor converse with him, nor exhort, instruct, or admonish him, whatsoever. 
 
Then, The Blessed One addressed the Bhikkhus, by saying:  
 
“Bhikkhus, if any of you is in doubt or confused about anything pertaining to the Buddha, the 
Dhamma, or the Sangha, the Path, or the Practice, then go ahead and question, Bhikkhus, without 
any hesitation! Do not be given to regrets later on, with the thought:  
“While in the presence of The Master Himself, given the opportunity to see and ask The Teacher 
face to face, we missed such an opportunity by failing to ask him.’” 
 
But when this was said, the Bhikkhus kept silent.  
And The Blessed One repeated this invitation to go ahead and ask for a second and a third time, 
by encouraging them yet again:

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“Bhikkhus, if any of you is in doubt or confused about anything pertaining to the Buddha, the 
Dhamma, or the Sangha, the Path, or the Practice, then go ahead and question, Bhikkhus, without 
any hesitation! Do not be given to regrets later on, with the thought:  
 
And for a second and a third time, the Bhikkhus kept silent.  
 
Then, The Blessed One said to them:  
 
“It may be, Bhikkhus, that you are keeping silent out of respect for your Teacher, not wanting to 
ask any questions. If that is the case, Bhikkhus, then go ahead and convey any unresolved 
matters or questions you may have, by telling a friend who could then announce it instead, 
anonymously.” 
 
But the Bhikkhus again kept silent. 
 
Then, the Venerable Ānanda spoke to The Blessed One, by saying:  
 
“How Wonderful it is Bhante! How Astonishingly Marvelous, indeed, it is Bhante! For I am 
confident that within this Sangha of Bhikkhus, Bhante, there is not even a single Bhikkhu who 
could be in doubt or perplexity about the Buddha, the Dhamma, or the Sangha, the Path, or the 
Practice!” 
 
“You speak this out of confidence, Ānanda, but The Tathāgata knows it for a fact, that among 
this Sangha of Bhikkhus there is not even a single Bhikkhu who could ever be in doubt or 
perplexity about the Buddha, the Dhamma, or the Sangha, the Path, or the Practice. For, Ānanda, 
among these five hundred Bhikkhus gathered here, even the lowest in attainment is a Stream-
Winner, safe and secure from downfall, assured, and destined for Full Awakening!” 
  
At that point, The Blessed One addressed the Bhikkhus one more time, and said:  
 
“And now the time has come, Bhikkhus. I urge you, one last time:  
 
“All conditioned things will vanish and disperse! So, be relentlessly diligent in your mindfulness, 
striving, non-stop!” 
 
These were the very last words of The Tathāgata.  
 
 
36. The Blessed One’s Final Release 
 
After saying these words, The Blessed One entered the first jhāna, and successively, by emerging 
from the first jhāna, He entered the second jhāna; emerging out from the second jhāna, He 
entered the third jhāna. Rising from the third jhāna, He entered the fourth jhāna. And emerging 
from the fourth jhāna, He entered the sphere of infinite space, and from the attainment of the 
sphere of infinite space, He entered the sphere of infinite consciousness and from the attainment 
of the sphere of infinite consciousness, He entered the sphere of nothingness, followed by Him

[page 76]
entering the sphere of neither-perception-nor-non-perception. And emerging out of the 
attainment of the sphere of neither-perception-nor-non-perception, He attained to the cessation of 
perception and feeling.  
 
Meanwhile, the Venerable Ānanda spoke to the Venerable Anuruddha who was sitting close by, 
by saying:  
 
“Venerable Anuruddha, The Blessed One has passed away.”  
 
“No, friend Ānanda, The Blessed One has not yet passed away. He has entered the state of the 
cessation of perception and feeling.”  
 
Then, The Blessed One, by emerging from the cessation of perception and feeling, entered the 
sphere of neither-perception-nor-non-perception. Then, He successively emerged from one and 
reentered the lesser jhāna, thus by coming out from the attainment of the sphere of neither-
perception-nor-non-perception, He entered the sphere of nothingness, and emerging from that He 
entered the sphere of infinite consciousness, followed by the sphere of infinite space. Then, by 
entering the fourth jhāna, He emerged from it, and entered the third jhāna. Coming out from the 
third jhāna, he entered the second jhāna. And from there, He entered back to the first jhāna.  
 
Then, again, by rising from the first jhāna, The Blessed One reentered the second jhāna. 
Emerging from it, He entered the third jhāna, followed by the fourth jhāna. And finally, by 
emerging from the fourth jhāna, The Blessed One immediately attained to the Full and Final 
Release of Parinibbāna. 
 
The World's Echo 
 
When The Blessed One had passed away by attaining to Full and Final Release, simultaneously 
with his Parinibbāna there came a tremendous earthquake, hair-raising and astounding, while 
thunders kept rolling across the skies.  
 
And when The Blessed One had passed away by attaining to Full and Final Release, Brahma 
Sahampati spoke the following verse in honor of The Blessed One:  
 
‘All must depart  
All beings that have lived 
Must shed their forms by laying down this body.  
Indeed, even a Master such as He, 
The Peerless Being, 
The Tathāgata who has attained to unrivaled power 
The Buddha Supreme, has now passed away, never to be reborn again.” 
 
And when The Blessed One had passed away by attaining to Full and Final Release, Sakka, 
Ruler of the Devas, spoke the following verse in honor of The Blessed One:

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“Impermanent are all compounded things, 
With their transient nature,  
They’re all subject to appear and then disappear; 
Having come into existence, arisen from a cause 
They vanish and are no more; 
Happy is the peace that comes when they forever cease.” 
 
And when The Blessed One had passed away by attaining to Full and Final Release, the 
Venerable Anuruddha spoke the following verse in honor of The Blessed One:  
 
“No more is there breathing in or out 
For the One with unwavering Heart, 
Unshakable, with utter dedication to tranquility and peace 
 The Graceful Sage has now come to His end.  
Untouched by mortal feelings, 
His liberated Heart, like a flame  
Now finds Final Release.” 
 
Then, when The Blessed One had passed away by attaining to Full and Final Release, the 
Venerable Ānanda spoke the following verse in honor of The Blessed One:  
 
“Then there was terror, 
 And the hairs all stood up,  
When He, The All-accomplished One,  
The Buddha,  
Attained to Final Full Release.” 
 
And when The Blessed One had passed away by attaining to Full and Final Release, some of the 
Bhikkhus, who were not yet freed from passion, became deeply distraught, with grief-stricken 
hearts, and with arms uplifted in despair, they began weeping, flinging themselves on the ground 
and rolling from side to side, as they sobbed, exclaiming:  
 
‘It was far too soon for The Blessed One to attain His Final Parinibbāna! It was way too soon 
for The Sugata to come to His Parinibbāna! Too soon has the Eye of the World vanished entirely 
from our sight!’ 
 
But other Bhikkhus who were freed from passion, living mindfully, with full and clear 
awareness, quietly dwelled while reflecting in this way:  
 
‘All things that are conditioned, are also impermanent. Therefore, how could there be any other 
outcome than this?’” 
 
Then, the Venerable Anuruddha addressed the Bhikkhus, by saying:  
 
“Enough, friends! Do not grieve, do not lament!

[page 78]
“For, has not The Blessed One declared by teaching us from the very beginning that with all 
things and relationships that are near and dear to us, there is the inevitability of change, of 
separation, and of saying goodbye?  
 
“After all, whatever that is born or comes into being, is conditioned, and therefore subject to 
crumbling and decay. How can one then expect them to somehow not fall apart? For such a state 
of affairs can never come to be, as it is not the nature of things.’ 
 
“Also, friends, you are distressing the Devas by your behavior!”  
 
And the Venerable Ānanda asked: 
 
“But, Venerable Sir, what classes of Devas might the Venerable Anuruddha be aware of?” 
 
“Ānanda, there are Devas, both those in the sky and the ones who are connected to earth; they 
have their hair all disheveled as they are weeping and mourning, flailing their uplifted arms in 
tears, flinging themselves on the ground, rolling from side to side, sobbing with sorrowful cries: 
 
‘It was far too soon for The Blessed One to attain His Final Parinibbāna! It was way too soon 
for The Sugata to come to His Parinibbāna! Too soon has the Eye of the World vanished entirely 
from our sight!’ 
 
“But those Devas who are freed from passion, who are mindful and fully aware, are meanwhile 
reflecting in this manner:  
 
‘All things that are conditioned, are also impermanent. Therefore, how could there be any other 
outcome than this?’” 
 
Afterwards, the Venerable Anuruddha and the Venerable Ānanda, together spent the rest of the 
night engaged in a discussion on the Dhamma. Then, the Venerable Anuruddha spoke to the 
Venerable Ānanda, by saying:  
 
“Go now, friend Ānanda, to Kusinārā, and announce to the Mallas:  
 
‘The Blessed One, Vāseṭṭhas, has now passed away. You may come at your own convenience.’” 
 
“As you wish, Bhante,” replied the Venerable Ānanda. 
 
Later, when it was early morning, the Venerable Ānanda put on his robes, and by taking his alms 
bowl and outer robe, he went with a companion into Kusinārā.  
 
Now, at that time the Mallas had gathered in their city hall, conducting some public affair. And 
the Venerable Ānanda approached their gathering and announced to them:  
 
“The Blessed One, Vāseṭṭhas, has now passed away. You may come at your own convenience.”

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In hearing these words spoken by the Venerable Ānanda, the elders of the Mallas, along with 
their sons, their wives, and their daughters-in-law, suddenly became deeply distraught, with 
grief-stricken hearts; some removed their turbans and began to dishevel their hair, with arms 
uplifted in despair, weeping, flinging themselves on the ground and rolling from side to side, as 
they sobbed, exclaiming:  
 
‘It was far too soon for The Blessed One to attain His Final Parinibbāna! It was way too soon 
for The Sugata to come to His Parinibbāna! Too soon has the Eye of the World vanished entirely 
from our sight!’ 
 
37. Paying Homage to The Buddha’s Body 
 
Then, the Mallas of Kusinārā gave orders to their men, announcing to them:  
 
“Mallas, go now and gather all the fragrant oils and flower-garlands that you can find within 
Kusinārā, and bring along all its musicians!” 
 
And so, the Mallas, having gathered and taken with them all the fragrant oils and flower-garlands 
they could find within Kusinārā, as well as bringing with them its musicians and five hundred 
sets of clothing, they all went to the Sal Tree Forest, the Mallas’ favorite recreation park, as they 
approached The Blessed One’s body.  
 
Having approached thus, the Mallas then paid their respects to the body of The Blessed One with 
dance, song, music, flower-garlands, and spreading of fragrant oils and incense. They then 
expressed their veneration by building canopies and pavilions around the Buddha’s body, as they 
spent the day showing their respect, in veneration to the body of The Blessed One.  
 
Then, the Mallas of Kusinārā thought:  
 
‘Well now, Mallas, the day is too far spent for us to begin cremating The Blessed One’s body. It 
would be more appropriate for us to commence the cremation tomorrow.’ 
 
But each consecutive day, this kept happening, where on the second, third, fourth, fifth, and sixth 
day too, they continued paying homage to The Blessed One’s body with dance, song, music, 
flower-garlands, and spreading of fragrant oils and incense. They then expressed their veneration 
by building canopies and pavilions around The Lord Buddha’s body, as they spent the day 
showing their respect, in veneration to the body of The Blessed One.  
 
But on the seventh day, the thought came to them:  
 
‘We have paid homage to the body of The Blessed One with dance, song, music, flower-garlands, 
and fragrant oils, and have shown respect, in veneration to the body of The Blessed One. Let us 
now carry the body of The Blessed One to the southern part of town and there, outside of town, 
let us cremate the body of The Blessed One.’

[page 80]
Then, eight strong men representing the royal Mallan families, having bathed from the top of 
their heads down, and by putting on never-before-worn fine clothes, approached with the 
thought:  
 
‘We will lift up the body of The Blessed One and carry it.’  
 
But try as they did, they could neither lift it nor even move it. 
 
Then the Mallas spoke to the Venerable Anuruddha, by asking:  
 
“What is the cause, Venerable Anuruddha, what is the reason that these eight strong men 
representing the royal Mallan families, having bathed from the top of their heads down, and by 
putting on never-before-worn fine clothes, approached with the thought:  
 
‘We will lift up the body of The Blessed One and carry it.’  
 
“But try as they do, they are neither able to lift it nor even move it?” 
 
“Vāseṭṭhas, your intention is one, but that of the Devas is entirely another.” 
 
“Then what, Bhante, is the intention of the Devas?”  
 
“Your intention, Vāseṭṭhas, is this:  
 
‘We have paid homage to the body of The Blessed One with dance, song, music, flower-garlands, 
and fragrant oils, and have shown respect, in veneration to the body of The Blessed One. Let us 
now carry the body of The Blessed One to the southern part of town and there, outside of town, 
let us cremate the body of The Blessed One.’ 
 
“But the purpose of the Devas, Vāseṭṭhas, is this:  
 
‘We have paid homage to the body of The Blessed One with our Divine dances, songs, music, 
flower-garlands, and fragrances, and have shown respect, in veneration to the body of The 
Blessed One. Let us now carry the body of The Blessed One to the northern part of town and 
having carried it through the northern gate, let us then carry it eastward to the eastern part of 
town, and then having gone through the eastern gate, once there, outside of town, then let us 
carry it to the Mallan Shrine at Makuṭabandhana, where we will cremate the body of The 
Blessed One.’ 
 
Then, in hearing this, the Mallas replied to the Venerable Anuruddha by saying: 
 
“In that case, Bhante, let it be as the Devas wish it to be.” 
 
Thereupon, the whole of Kusinārā became covered by the raining down of celestial flowers, 
especially the Mandārava, blanketing the entire city, as it became covered knee-deep in them.

[page 81]
Thus, both Devas and humans gathered in Kusinārā and paid homage to The Blessed One’s body 
with dance, songs, music, flower-garlands, and fragrances, both Divine and human, as they 
offered their respects, in veneration to the body of The Blessed One. Then, the body of The 
Blessed One was carried to the northern part of town and having been carried through the 
northern gate, it was then taken eastward to the eastern part of town, and then having gone 
through the eastern gate, once there, outside of town, they carried it to the Mallan Shrine at 
Makuṭabandhana, where The Blessed One’s body was placed back down. 
 
Then, the Mallas of Kusinārā approached the Venerable Ānanda, and asked him the following 
question: 
 
“Bhante, what are the protocols in how we should conduct the procedure of venerating and 
honoring the body of the Tathāgata, as it relates to the cremation?” 
 
“Vāseṭṭhas, you should follow the same protocols as you would while venerating and honoring 
the body of a Wheel Turning Universal Monarch.”  
 
“And what is the procedure, Bhante, to be followed in venerating and honoring the body of a 
Wheel Turning Universal Monarch?” 
 
“The body of a Wheel Turning Universal Monarch, Vāseṭṭhas, is first wrapped around with new 
linen, and then with teased cotton wool, and so it is done up to five hundred pieces of linen cloth 
and five hundred pieces made of cotton wool. Once this is done, then the body of the Wheel 
Turning Universal Monarch is placed in a golden vessel filled with sesame oil, which is then 
placed inside another golden vessel, after which a funeral pyre is built, comprised of all kinds of 
sweet-scented wood, and so the body of the Wheel Turning Universal Monarch is burned and 
cremated. Afterwards, a stupa mound is raised at a crossroads, built from bricks for the Wheel 
Turning Universal Monarch.  
 
“Thus, Vāseṭṭhas, the same procedure is followed in relation to the body of The Tathāgata, 
whereby a stupa mound is to be raised at a crossroads, built from bricks for the Tathagata also. 
And whoever shall visit that place with garlands or incense or sandal paste, or pay reverence, 
with the calm serenity of the heart, that act itself will be for his lasting happiness and wellbeing, 
for a very long time.” 
 
Soon after hearing this, the Mallas gave orders to their men, while instructing them:  
 
“Go, now O Mallas! Gather all the teased cotton wool you could find in Kusinārā!”  
Thus, with all the needed materials ready, the Mallas of Kusinārā wrapped The Blessed One’s 
body with new linen, and then with teased cotton wool, and so it was done up to five hundred 
pieces of linen cloth and five hundred pieces made of cotton wool. Once this was done, then the 
body of The Blessed One was placed in a golden vessel filled with sesame oil, which was then 
placed inside another golden vessel, after which a funeral pyre was built, comprised of all kinds 
of sweet-scented wood, and then finally, the Mallas placed the body of the Tathāgata upon the 
pyre.

[page 82]
38. The Venerable Mahā Kassapa Arrives 
 
Now at that time, the Venerable Mahā Kassapa was walking from Pāvā to Kusinārā, along with a 
large Sangha of five hundred Bhikkhus. Feeling tired while on the way, the Venerable Mahā 
Kassapa came off the main road and sat down at the foot of a tree.  
 
Then, a certain Ājīvaka came by, on his way to Pāvā, and in his hand he was seen carrying a 
Divine Mandārava flower taken from Kusinārā. And the Venerable Mahā Kassapa, on seeing the 
Ājīvaka coming from a distance, waited until he drew near, and then spoke to him, by saying:  
 
“Friend, have you any news about our Teacher?” 
 
“Yes, friend. It has now been seven days since the recluse Gautama passed away. It is due to that 
special occasion that I was able to get this Divine Mandārava flower!”  
 
On hearing the news, some Bhikkhus, not yet freed from passion, began weeping with arms 
uplifted in despair, flinging themselves on the ground and rolling from side to side, as they 
sobbed, exclaiming:  
 
‘It was far too soon for The Blessed One to attain His Final Parinibbāna! It was way too soon 
for The Sugata to come to His Parinibbāna! Too soon has the Eye of the World vanished entirely 
from our sight!’ 
 
But other Bhikkhus who were freed from passion, living mindfully, with full and clear 
awareness, quietly dwelled while reflecting in this way:  
 
‘All things that are conditioned, are also impermanent. Therefore, how could there be any other 
outcome than this?’” 
 
Meanwhile, a certain monk who was seated among them, by the name of Subhadda, who had 
recently gone forth from home life into homelessness, and only in his old age, turned to the other 
Bhikkhus and exclaimed:  
 
“Enough, friends! Do not grieve. There is nothing to grieve! After all, we are now finally rid of 
that Great Recluse! For it has been too long, friends, that we have been oppressed by him 
constantly chastising and telling us:  
 
‘This is suitable for you Bhikkhus; that is not suitable for you, Bhikkhus.'  
 
“But now, finally, we will be able to do whatever we want, and not do whatever we do not 
want!”  
 
Then, the Venerable Mahā Kassapa, witnessing what was taking place, addressed the Bhikkhus, 
by saying:  
 
“Enough, friends! Do not grieve, do not lament!

[page 83]
“For has not The Blessed One declared by teaching us from the very beginning, that with all 
things and relationships that are near and dear to us, there is the inevitability of change, of 
separation, and of saying goodbye? 
 
“After all, whatever that is born or comes into being, is conditioned, and therefore subject to 
crumbling and decay. How can one then expect them to somehow not fall apart? For, such a state 
of affairs can never come to be, as it is not the nature of things.  
 
While this was taking place in Pāvā, in Kusinārā, four men representing royal Mallan families, 
having bathed from the top of their heads down, and by putting on never-before-worn fine 
clothes, said:  
 
“We will now light The Blessed One’s funeral pyre.”  
 
But try as they did, they could not do so, for it would refuse to catch fire. 
 
Then, the Mallas spoke to the Venerable Anuruddha, by asking:  
 
“What is the cause, Venerable Anuruddha, what is the reason that these four men representing 
royal Mallan families are unable to light The Blessed One’s funeral pyre?” 
 
“Vāseṭṭhas, the reason is because the Devas have an entirely different intention than yours, hence 
they will not allow you to start the cremation.” 
 
“But what, Bhante, is the intention of the Devas?” asked the Mallas. 
 
“The purpose of the Devas, Vāseṭṭhas, is this:  
 
‘The Venerable Mahā Kassapa is on his way from Pāvā to Kusinārā, together with a large 
Sangha of five hundred Bhikkhus. We shall not let The Blessed One’s funeral pyre be set alight 
until the Venerable Mahā Kassapa also has paid homage at the feet of His Master, The Blessed 
One.’” 
  
Hearing this, the Mallas replied to the Venerable Anuruddha, by saying: 
 
“In that case, Bhante, may it be as the Devas wish it to be.” 
 
Sometime later, the Venerable Mahā Kassapa reached Kusinārā and directly approached the 
funeral pyre of The Blessed One, which had been placed at the Mallan Shrine at 
Makuṭabandhana.  
 
Arranging his upper robe on one shoulder, and with his clasped hands raised in salutation to his 
heart, the Venerable Mahā Kassapa walked three times circling the pyre, keeping his right side 
towards The Blessed One's body, as he paid homage one last time at the feet of his Teacher, The 
Blessed One, as did his five hundred Bhikkhus.

[page 84]
And then, right at that moment when the Venerable Mahā Kassapa and the five hundred 
Bhikkhus had paid their respects, the funeral pyre of The Blessed One burst into flames, 
suddenly all on its own. 
 
Later, when the body of The Blessed One had been consumed by the fire, no ashes or soot were 
to be seen of what used to be His skin, tissues, flesh, sinews, or any fluids, except only for some 
bones that remained. Just as when ghee or fine oil is burned, it leaves no soot or ashes behind, 
even so when the body of The Blessed One had been burned, no ashes or particles were to be 
seen of what used to be His skin, tissues, flesh, sinews, or any fluids, except only for some bones 
that remained. And of the five hundred linen wrappings around The Blessed One’s body, only 
two were not consumed, the innermost and the outermost.  
 
And when the body of The Blessed One had been consumed, water rained down from the skies 
extinguishing the funeral pyre of The Blessed One, while water was also released from the Sal 
Trees that came down subduing the fires, as well as by the Mallas of Kusinārā who brought with 
them water scented with many kinds of fragrances, as they all came to extinguish the pyre that 
consumed the body of The Blessed One.  
 
Then, the Mallas of Kusinārā respectfully collected the relics of The Blessed One’s body and 
brought them to their council hall, where they surrounded them with a latticework of spears, 
encircled with a barrier made by their bows. That is where the relics were kept for seven days as 
they paid homage to the relics of The Blessed One with dance, song, music, flower-garlands, and 
fragrant oils and incense, while they showed their respect, in veneration to the relics of The 
Blessed One.  
 
39. Distribution of The Blessed One’s Relics 
 
Then, the ruler of Magadha, King Ajātasattu, son of Queen Vedehi, came to know that at 
Kusinārā The Blessed One had passed away. And he sent a message to the Mallas of Kusinārā, 
saying:  
 
“The Blessed One was of the Khattiya warrior caste, like me. Therefore, I deserve a portion of 
the relics of The Blessed One. I will build a stupa to house the relics of The Blessed One and 
hold a royal festival in their honor.” 
 
When the Licchavis of Vesālī also heard that at Kusinārā The Blessed One had passed away, 
they too sent a message to the Mallas of Kusinārā, by saying:  
 
“The Blessed One was of the Khattiya warrior caste, like us. Therefore, we deserve a portion of 
the relics of The Blessed One. We will build a stupa to house the relics of The Blessed One and 
hold a royal festival in their honor.” 
 
And the Sakyas of Kapilavatthu heard that at Kusinārā The Blessed One had passed away. And 
they also sent a message to the Mallas of Kusinārā, saying:

[page 85]
“The Blessed One was the greatest of our Sons. Therefore, we deserve a portion of the relics of 
The Blessed One. We will build a stupa to house the relics of The Blessed One and hold a royal 
festival in their honor.” 
 
Then, the Bulas of Allakappa too learned that at Kusinārā The Blessed One had passed away. 
And they sent a message to the Mallas of Kusinārā, saying:  
 
“The Blessed One was of the Khattiya warrior caste, as we are. Therefore, we deserve a portion 
of the relics of The Blessed One. We will build a stupa to house the relics of The Blessed One 
and hold a royal festival in their honor.” 
 
Then, the Koḷiyans of Rāmagāma heard how at Kusinārā The Blessed One had passed away. 
And they sent a message to the Mallas of Kusinārā, saying:  
 
“The Blessed One was of the Khattiya warrior caste, as we are. Therefore, we deserve a portion 
of the relics of The Blessed One. We will build a stupa to house the relics of The Blessed One 
and hold a royal festival in their honor.” 
 
And then the brahmin Veṭhadīpa came to learn that at Kusinārā The Blessed One had passed 
away. And he sent a message to the Mallas of Kusinārā, saying:  
 
“The Blessed One was of the Khattiya warrior caste, and I am a brahmin. Therefore, I also 
deserve a portion of the relics of The Blessed One. I will build a stupa to house the relics of The 
Blessed One and hold a festival in their honor.” 
 
Then, the Mallas of Pāvā, in learning about The Blessed One’s passing away in Kusinārā, also 
sent a message to the Mallas of Kusinārā, saying:  
 
“The Blessed One was of the Khattiya warrior caste, as we are. Therefore, we deserve a portion 
of the relics of The Blessed One. We will build a stupa to house the relics of The Blessed One 
and hold a royal festival in their honor.” 
 
However, in being confronted by these demands for their share of The Blessed One’s relics, the 
Mallas of Kusinārā addressed their assembly, by declaring:  
 
“The Blessed One has passed away in our district. We shall not part with any portion of the relics 
of The Blessed One.” 
 
But then, the brahmin Doṇa addressed the Mallan assembly, as he tried reasoning with them:  
 
“If I may have a word for you to hear dear sirs, I beg you! 
Our Lord Buddha taught us all to be ever forbearing; 
Therefore, it would indeed be unseemly should there arise a squabble 
Along with war and bloodshed, over the custody 
Of The Supreme Teacher’s remains, who was the Best of men!

[page 86]
So, let us all, dear sirs, be united in our agreement 
To divide the relics into eight portions and share them as such - so that 
Far and wide stupas may rise, and on witnessing them,  
Mankind will gain faith and  
Find the brightness of sight in the All-Enlightened One!” 
 
In listening to the brahmin Doṇa’s words, the Mallas exclaimed in agreement: 
 
“In that case, brahmin! Go ahead and divide the relics into eight equal portions.”  
 
And the brahmin Doṇa said to the assembly of Mallas:  
 
“So be it, Sirs.” And he carefully divided the relics of The Blessed One into eight equal portions. 
Once this was done, he again addressed the assembly, by saying:  
 
“I ask dear Sirs, that this urn which housed the relics of The Blessed Lord be given to me. For 
over this urn I will build a stupa and hold a festival in its honor.” 
 
His request being granted, the Mallas gave the urn to the brahmin Doṇa.  
 
Then, the Moriyas of Pipphalivana learned that at Kusinārā, The Blessed One had passed away. 
So, they also sent a message to the Mallas of Kusinārā, saying:  
 
“The Blessed One was of the Khattiya warrior caste, as we are. Therefore, we deserve a portion 
of the relics of The Blessed One. We will build a stupa to house the relics of The Blessed One 
and hold a royal festival in their honor.” 
 
But the Mallas replied, by saying: 
 
“There are no more portions of the relics of The Blessed One left, for The Blessed One’s relics 
have already been divided and distributed. However, if you would like, you may take from here 
the remaining embers and ashes from The Blessed One’s pyre.”  
 
And the Moriyas agreed, as they took the remaining embers along with the ashes from The 
Blessed One’s pyre.  
 
Then, the ruler of Magadha, King Ajātasattu, son of Queen Vedehi, built a stupa housing the 
relics of The Blessed One at Rājagaha, and held a royal festival in their honor.  
 
The Licchavis of Vesālī, in receiving their portion of the relics, also built a stupa housing the 
relics of The Blessed One at Vesālī and held a royal festival in their honor.  
 
The Sakyas of Kapilavatthu too built a stupa, housing the relics of The Blessed One at the 
Sakyan capital of Kapilavatthu, and held a royal festival in their honor.

[page 87]
The Bulas of Allakappa also built a stupa housing the relics of The Blessed One at Allakappa 
and held a royal festival in their honor.  
 
The Koḷiyans of Rāmagāma, having received their share of the relics, built a stupa housing the 
relics of The Blessed One at Rāmagāma, and held a royal festival in the relics’ honor.  
 
Then, the brahmin Veṭhadīpa also built a stupa housing the relics of The Blessed One at 
Veṭhadīpa, as he too held a festival in the relics’ honor. 
 
Also, the Mallas of Pāvā erected a stupa housing the relics of The Blessed One at Pāvā, as they 
held a royal festival in their honor. 
 
The Mallas of Kusinārā in their turn built a stupa to house the relics of The Blessed One at 
Kusinārā and held a festival in their honor.  
 
The brahmin Doṇa too erected a stupa to house the urn where the relics had been kept for seven 
days, and he also held a festival to honor it.  
 
And the Moriyas of Pipphalivana too built a stupa at Pipphalivana to house the embers and ashes 
collected from The Blessed One’s funeral pyre, and they also held a royal festival in their honor. 
  
So, it came about that there were eight stupas built for the relics, a ninth for the urn, and a tenth 
to house the embers and ashes.  
 
And thus, it was in the days of old.  
 
“Eight portions there were,  
Relics of the Great Teacher,  
The All-Seeing One, the Greatest of men. 
Seven in Jambudīpa are honored, and one 
Went to Rāmagāma, to be kept by the Kings of the Nāgas. 
One tooth is honored in the Tāvatiṁsa Heaven by the Devas of the Thirty-three, 
Another is found in the realm of Kaliṅga,  
Yet another is guarded by a Naga king. 
 
Through their brightness, this bountiful earth 
With its most excellent gifts is adorned. 
Thus, the relics of the All-Seeing One are best honored 
By those who are worthy of honor - by Devas, Nagas, 
And noblest among men, indeed, by the highest of mankind. 
 
Pay homage with clasped hands!  
For hard indeed it is 
Through hundreds of ages to meet with an All-Enlightened One! 
With forty teeth altogether, 
Along with head and body hairs received,

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Devas from across the universe rushed and carried them away,  
Keeping them close to their hearts, in Veneration.” 
 
 
(Here ends the Mahā Parinibbāna Sutta) 
 
 
Sādhu  
Sādhu  
Sādhu 
 
 
 
Copyright © Bhikkhu Candana 2022
