{"collection":"Digha Nikaya","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/suttacentral_dn16/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/suttacentral_dn16","id":"suttacentral_dn16","license":"CC0","rights_basis":"suttacentral_bilara_data_cc0","source":"suttacentral","source_url":"https://suttacentral.net/dn16/en/sujato","summary":null,"tags":["Digha Nikaya","Early Buddhist Texts"],"text":"So I have heard. At one time the Buddha was staying near R\u0101jagaha, on the Vulture\u2019s Peak Mountain. Now at that time King Aj\u0101tasattu of Magadha, son of the princess of Videha, wanted to invade the Vajjis. He said: \u201cI shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!\u201d And then King Aj\u0101tasattu addressed Vassak\u0101ra the brahmin, a chief minister of Magadha, \u201cPlease, brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. And then say: \u2018Sir, King Aj\u0101tasattu of Magadha, son of the princess of Videha, wants to invade the Vajjis. He says, \u201cI shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!\u201d\u2019 Remember well how the Buddha answers and tell it to me. For Realized Ones say nothing that is not so.\u201d 1. The Brahmin Vassak\u0101ra \u201cYes, worthy sir,\u201d Vassak\u0101ra replied. He had the finest carriages harnessed. Then he mounted a fine carriage and, along with other fine carriages, set out from R\u0101jagaha for the Vulture\u2019s Peak Mountain. He went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, \u201cWorthy Gotama, King Aj\u0101tasattu of Magadha, son of the princess of Videha, bows with his head to your feet. He asks if you are healthy and well, nimble, strong, and living comfortably. Worthy Gotama, King Aj\u0101tasattu wants to invade the Vajjis. He said: \u2018I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!\u2019\u201d 2. Principles That Prevent Decline Now at that time Venerable \u0100nanda was standing behind the Buddha fanning him. Then the Buddha said to him, \u201c\u0100nanda, have you heard that the Vajjis meet frequently and have many meetings?\u201d \u201cI have heard that, sir.\u201d \u201cAs long as the Vajjis meet frequently and have many meetings, they can expect growth, not decline. \u0100nanda, have you heard that the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony?\u201d \u201cI have heard that, sir.\u201d \u201cAs long as the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline. \u0100nanda, have you heard that the Vajjis don\u2019t make new decrees or abolish existing decrees, but proceed having undertaken the ancient Vajjian principles as they have been decreed?\u201d \u201cI have heard that, sir.\u201d \u201cAs long as the Vajjis don\u2019t make new decrees or abolish existing decrees, but proceed having undertaken the ancient Vajjian principles as they have been decreed, they can expect growth, not decline. \u0100nanda, have you heard that the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to?\u201d \u201cI have heard that, sir.\u201d \u201cAs long as the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to, they can expect growth, not decline. \u0100nanda, have you heard that the Vajjis don\u2019t forcibly abduct the women or girls of the clans and make them live with them?\u201d \u201cI have heard that, sir.\u201d \u201cAs long as the Vajjis don\u2019t forcibly abduct the women or girls of the clans and make them live with them, they can expect growth, not decline. \u0100nanda, have you heard that the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past?\u201d \u201cI have heard that, sir.\u201d \u201cAs long as the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past, they can expect growth, not decline. \u0100nanda, have you heard that the Vajjis organize proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort?\u201d \u201cI have heard that, sir.\u201d \u201cAs long as the Vajjis organize proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort, they can expect growth, not decline.\u201d Then the Buddha said to Vassak\u0101ra, \u201cBrahmin, this one time I was staying near Ves\u0101l\u012b at the S\u0101randada Shrine. There I taught the Vajjis these seven principles that prevent decline. As long as these seven principles that prevent decline last among the Vajjis, and as long as the Vajjis are seen following them, they can expect growth, not decline.\u201d When the Buddha had spoken, Vassak\u0101ra said to him, \u201cWorthy Gotama, if the Vajjis follow even a single one of these principles they can expect growth, not decline. How much more so all seven! King Aj\u0101tasattu cannot defeat the Vajjis in war, unless by bribery or by sowing dissension. Well, now, worthy Gotama, I must go. I have many duties, and much to do.\u201d \u201cPlease, brahmin, go at your convenience.\u201d Then Vassak\u0101ra the brahmin, having approved and agreed with what the Buddha said, rose from his seat and left. 3. Principles That Prevent Decline Among the Mendicants Soon after he had left, the Buddha said to \u0100nanda, \u201cGo, \u0100nanda, gather all the mendicants staying in the vicinity of R\u0101jagaha together in the assembly hall.\u201d \u201cYes, sir,\u201d replied \u0100nanda. He did what the Buddha asked. Then he went back, bowed, stood to one side, and said to him, \u201cSir, the mendicant Sa\u1e45gha has assembled. Please, sir, go at your convenience.\u201d Then the Buddha went to the assembly hall, where he sat down on the seat spread out and addressed the mendicants: \u201cMendicants, I will teach you these seven principles that prevent decline. Listen and apply your mind well, I will speak.\u201d \u201cYes, sir,\u201d they replied. The Buddha said this: \u201cAs long as the mendicants meet frequently and have many meetings, they can expect growth, not decline. As long as the mendicants meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline. As long as the mendicants don\u2019t make new decrees or abolish existing decrees, but proceed having undertaken the training rules as they have been decreed, they can expect growth, not decline. As long as the mendicants honor, respect, esteem, and venerate the senior mendicants\u2014of long standing, long gone forth, fathers and leaders of the Sa\u1e45gha\u2014and think them worth listening to, they can expect growth, not decline. As long as the mendicants don\u2019t fall under the sway of arisen craving for future lives, they can expect growth, not decline. As long as the mendicants take care to live in wilderness lodgings, they can expect growth, not decline. As long as the mendicants individually establish mindfulness, so that more good-hearted spiritual companions might come, and those that have already come may live comfortably, they can expect growth, not decline. As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline. I will teach you seven more principles that prevent decline. \u2026 As long as the mendicants don\u2019t relish work, loving it and liking to relish it, they can expect growth, not decline. As long as they don\u2019t relish talk \u2026 sleep \u2026 company \u2026 they don\u2019t have corrupt wishes, falling under the sway of corrupt wishes \u2026 they don\u2019t have bad friends, companions, and associates \u2026 they don\u2019t stop half-way after achieving some trifling distinction, they can expect growth, not decline. As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline. I will teach you seven more principles that prevent decline. \u2026 As long as the mendicants are faithful \u2026 conscientious \u2026 prudent \u2026 learned \u2026 energetic \u2026 mindful \u2026 wise, they can expect growth, not decline. As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline. I will teach you seven more principles that prevent decline. \u2026 As long as the mendicants develop the awakening factors of mindfulness \u2026 investigation of principles \u2026 energy \u2026 rapture \u2026 tranquility \u2026 immersion \u2026 equanimity, they can expect growth, not decline. As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline. I will teach you seven more principles that prevent decline. \u2026 As long as the mendicants develop the perceptions of impermanence \u2026 not-self \u2026 ugliness \u2026 drawbacks \u2026 giving up \u2026 fading away \u2026 cessation, they can expect growth, not decline. As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline. I will teach you six principles that prevent decline. \u2026 As long as the mendicants consistently treat their spiritual companions with bodily kindness \u2026 verbal kindness \u2026 and mental kindness both in public and in private, they can expect growth, not decline. As long as the mendicants share without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions, they can expect growth, not decline. As long as the mendicants live according to the precepts shared with their spiritual companions, both in public and in private\u2014such precepts as are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion\u2014they can expect growth, not decline. As long as the mendicants live according to the view shared with their spiritual companions, both in public and in private\u2014the view that is noble and emancipating, and delivers one who applies it to the complete end of suffering\u2014they can expect growth, not decline. As long as these six principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.\u201d And while staying there at the Vulture\u2019s Peak the Buddha often gave this Dhamma talk to the mendicants: \u201cSuch is ethics, such is immersion, such is wisdom. When immersion is imbued with ethics it\u2019s very fruitful and beneficial. When wisdom is imbued with immersion it\u2019s very fruitful and beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements, namely, the defilements of sensuality, desire to be reborn, and ignorance.\u201d When the Buddha had stayed in R\u0101jagaha as long as he pleased, he addressed Venerable \u0100nanda, \u201cCome, \u0100nanda, let\u2019s go to Ambala\u1e6d\u1e6dhik\u0101.\u201d \u201cYes, sir,\u201d \u0100nanda replied. Then the Buddha together with a large Sa\u1e45gha of mendicants arrived at Ambala\u1e6d\u1e6dhik\u0101, where he stayed in the royal rest-house. And while staying there, too, he often gave this Dhamma talk to the mendicants: \u201cSuch is ethics, such is immersion, such is wisdom. When immersion is imbued with ethics it\u2019s very fruitful and beneficial. When wisdom is imbued with immersion it\u2019s very fruitful and beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements, namely, the defilements of sensuality, desire to be reborn, and ignorance.\u201d When the Buddha had stayed in Ambala\u1e6d\u1e6dhik\u0101 as long as he pleased, he addressed Venerable \u0100nanda, \u201cCome, \u0100nanda, let\u2019s go to N\u0101\u1e37and\u0101.\u201d \u201cYes, sir,\u201d \u0100nanda replied. Then the Buddha together with a large Sa\u1e45gha of mendicants arrived at N\u0101\u1e37and\u0101, where he stayed in P\u0101v\u0101rika\u2019s Mango Grove. 4. S\u0101riputta\u2019s Lion\u2019s Roar Then S\u0101riputta went up to the Buddha, bowed, sat down to one side, and said to him, \u201cSir, I have such confidence in the Buddha that I believe there\u2019s no other ascetic or brahmin\u2014whether past, future, or present\u2014whose direct knowledge is superior to the Buddha when it comes to awakening.\u201d \u201cThat\u2019s a grand and bold statement, S\u0101riputta. You\u2019ve roared a definitive, categorical lion\u2019s roar, saying: \u2018I have such confidence in the Buddha that I believe there\u2019s no other ascetic or brahmin\u2014whether past, future, or present\u2014whose direct knowledge is superior to the Buddha when it comes to awakening.\u2019 What about all the perfected ones, the fully awakened Buddhas who lived in the past? Have you encompassed their minds to know that those Buddhas had such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?\u201d \u201cNo, sir.\u201d \u201cAnd what about all the perfected ones, the fully awakened Buddhas who will live in the future? Have you encompassed their minds to know that those Buddhas will have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?\u201d \u201cNo, sir.\u201d \u201cAnd what about me, the perfected one, the fully awakened Buddha at present? Have you encompassed my mind to know that I have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?\u201d \u201cNo, sir.\u201d \u201cIn that case, S\u0101riputta, given that you don\u2019t encompass the minds of Buddhas past, future, or present, what then are you doing, making such a grand and bold statement, roaring such a definitive, categorical lion\u2019s roar?\u201d \u201cSir, though I don\u2019t encompass the minds of Buddhas past, future, and present, still I understand this by inference from the teaching. Suppose there was a king\u2019s frontier citadel with fortified embankments, ramparts, and arches, and a single gate. And it has a gatekeeper who is astute, competent, and intelligent. He keeps strangers out and lets known people in. As he walks around the patrol path, he doesn\u2019t see a hole or cleft in the wall, not even one big enough for a cat to slip out. He thinks, \u2018Whatever sizable creatures enter or leave the citadel, all of them do so via this gate.\u2019 In the same way, I understand this by inference from the teaching: \u2018All the perfected ones, fully awakened Buddhas\u2014whether past, future, or present\u2014give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of mindfulness meditation. They correctly develop the seven awakening factors. And they awaken to the supreme perfect awakening.\u2019\u201d And while staying at N\u0101\u1e37and\u0101, too, the Buddha often gave this Dhamma talk to the mendicants: \u201cSuch is ethics, such is immersion, such is wisdom. When immersion is imbued with ethics it\u2019s very fruitful and beneficial. When wisdom is imbued with immersion it\u2019s very fruitful and beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements, namely, the defilements of sensuality, desire to be reborn, and ignorance.\u201d 5. The Drawbacks of Unethical Conduct When the Buddha had stayed in N\u0101\u1e37and\u0101 as long as he pleased, he addressed Venerable \u0100nanda, \u201cCome, \u0100nanda, let\u2019s go to P\u0101\u1e6dali Village.\u201d \u201cYes, sir,\u201d \u0100nanda replied. Then the Buddha together with a large Sa\u1e45gha of mendicants arrived at P\u0101\u1e6dali Village. The lay followers of P\u0101\u1e6dali Village heard that he had arrived. So they went to see him, bowed, sat down to one side, and said to him, \u201cSir, please consent to come to our guest house.\u201d The Buddha consented with silence. Then, knowing that the Buddha had consented, the lay followers of P\u0101\u1e6dali Village rose from their seats, bowed and respectfully circled the Buddha, keeping him on their right. Then they went to the guest house, where they spread carpets all over, prepared seats, set up a water jar, and placed an oil lamp. Then they went back to the Buddha, bowed, stood to one side, and told him of their preparations, saying: \u201cPlease, sir, come at your convenience.\u201d In the morning, the Buddha robed up and, taking his bowl and robe, went to the guest house together with the Sa\u1e45gha of mendicants. Having washed his feet, he entered the guest house and sat against the central column facing east. The Sa\u1e45gha of mendicants also washed their feet, entered the guest house, and sat against the west wall facing east, with the Buddha right in front of them. The lay followers of P\u0101\u1e6dali Village also washed their feet, entered the guest house, and sat against the east wall facing west, with the Buddha right in front of them. Then the Buddha addressed them: \u201cHouseholders, there are these five drawbacks for an unethical person because of their failure in ethics. What five? Firstly, an unethical person loses great wealth on account of negligence. This is the first drawback for an unethical person because of their failure in ethics. Furthermore, an unethical person gets a bad reputation. This is the second drawback. Furthermore, an unethical person enters any kind of assembly unconfident and embarrassed, whether it\u2019s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third drawback. Furthermore, an unethical person feels lost when they die. This is the fourth drawback. Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. This is the fifth drawback. These are the five drawbacks for an unethical person because of their failure in ethics. 6. The Benefits of Ethical Conduct There are these five benefits for an ethical person because of their accomplishment in ethics. What five? Firstly, an ethical person gains great wealth on account of diligence. This is the first benefit. Furthermore, an ethical person gets a good reputation. This is the second benefit. Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it\u2019s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third benefit. Furthermore, an ethical person dies not feeling lost. This is the fourth benefit. Furthermore, when an ethical person\u2019s body breaks up, after death, they\u2019re reborn in a good place, a heavenly realm. This is the fifth benefit. These are the five benefits for an ethical person because of their accomplishment in ethics.\u201d The Buddha spent much of the night educating, encouraging, firing up, and inspiring the lay followers of P\u0101\u1e6dali Village with a Dhamma talk. Then he sent them off, \u201cThe night is getting late, householders. Please go at your convenience.\u201d \u201cYes, sir,\u201d replied the lay followers of P\u0101\u1e6dali Village. They got up from their seat, bowed and respectfully circled the Buddha, keeping him on their right, before leaving. Soon after they left the Buddha entered a private cubicle. 7. Building a Citadel Now at that time the Magadhan chief ministers Sunidha and Vassak\u0101ra were building a citadel at P\u0101\u1e6dali Village to keep the Vajjis out. At that time thousands of deities were taking possession of building sites in P\u0101\u1e6dali Village. Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities. Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities. Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities. With clairvoyance that is purified and superhuman, the Buddha saw those deities taking possession of building sites in P\u0101\u1e6dali Village. The Buddha rose at the crack of dawn and addressed \u0100nanda, \u201c\u0100nanda, who is building a citadel at P\u0101\u1e6dali Village?\u201d \u201cSir, the Magadhan ministers Sunidha and Vassak\u0101ra are building a citadel to keep the Vajjis out.\u201d \u201cIt\u2019s as if they were building the citadel in consultation with the gods of the thirty-three. With clairvoyance that is purified and superhuman, I saw those deities taking possession of building sites. Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities. Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities. Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities. As far as the civilized region extends, as far as the trading zone extends, this will be the chief city: the P\u0101\u1e6daliputta trade center. But P\u0101\u1e6daliputta will face three threats: from fire, flood, and dissension.\u201d Then the Magadhan ministers Sunidha and Vassak\u0101ra approached the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, they stood to one side and said, \u201cWould the worthy Gotama together with the mendicant Sa\u1e45gha please accept today\u2019s meal from me?\u201d The Buddha consented with silence. Then, knowing that the Buddha had consented, they went to their own guest house, where they had delicious fresh and cooked foods prepared. Then they had the Buddha informed of the time, saying, \u201cIt\u2019s time, worthy Gotama, the meal is ready.\u201d Then the Buddha robed up in the morning and, taking his bowl and robe, went to their guest house together with the mendicant Sa\u1e45gha, where he sat down on the seat spread out. Then Sunidha and Vassak\u0101ra served and satisfied the mendicant Sa\u1e45gha headed by the Buddha with their own hands with delicious fresh and cooked foods. When the Buddha had eaten and washed his hand and bowl, Sunidha and Vassak\u0101ra took a low seat and sat to one side. The Buddha expressed his appreciation with these verses: \u201cIn the place he makes his dwelling, having fed the astute and the virtuous here, the restrained spiritual practitioners, he should dedicate an offering to the deities there. Venerated, they venerate him; honored, they honor him. After that they have sympathy for him, like a mother the child at her breast. A man beloved of the deities always sees nice things.\u201d When the Buddha had expressed his appreciation to Sunidha and Vassak\u0101ra with these verses, he rose from his seat and left. Sunidha and Vassak\u0101ra followed behind the Buddha, thinking, \u201cThe gate through which the ascetic Gotama exits today shall be named the Gotama Gate. The ford at which he crosses the Ganges River shall be named the Gotama Ford.\u201d Then the gate through which the Buddha exited was named the Gotama Gate. Then the Buddha came to the Ganges River. Now at that time the Ganges was full to the brim so a crow could drink from it. Wanting to cross from the near to the far shore, some people were seeking a boat, some a dinghy, while some were tying up a raft. But, as easily as a strong person would extend or contract their arm, the Buddha, together with the mendicant Sa\u1e45gha, vanished from the near shore and landed on the far shore. He saw all those humans wanting to cross over. Knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment: \u201cThose who cross a deluge or stream have built a bridge and left the marshes behind. While some people are still tying a raft, intelligent people have crossed over.\u201d The first recitation section. 8. Talk on the Noble Truths Then the Buddha said to Venerable \u0100nanda, \u201cCome, \u0100nanda, let\u2019s go to the village of Ko\u1e6di.\u201d \u201cYes, sir,\u201d \u0100nanda replied. Then the Buddha together with a large Sa\u1e45gha of mendicants arrived at the village of Ko\u1e6di, and stayed there. There he addressed the mendicants: \u201cMendicants, due to not understanding and not penetrating four noble truths, both you and I have wandered and transmigrated for such a very long time. What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. These noble truths of suffering, origin, cessation, and the path have been understood and comprehended. Craving for continued existence has been cut off; the leash to existence is ended; now there\u2019ll be no more future lives.\u201d That is what the Buddha said. Then the Holy One, the Teacher, went on to say: \u201cBecause of not truly seeing the four noble truths, we have transmigrated for a long time from one rebirth to the next. But now that these truths have been seen, the leash to existence is eradicated. The root of suffering is cut off, now there\u2019ll be no more future lives.\u201d And while staying at the village of Ko\u1e6di, too, the Buddha often gave this Dhamma talk to the mendicants: \u201cSuch is ethics, such is immersion, such is wisdom. When immersion is imbued with ethics it\u2019s very fruitful and beneficial. When wisdom is imbued with immersion it\u2019s very fruitful and beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements, namely, the defilements of sensuality, desire to be reborn, and ignorance.\u201d 9. The Deaths in \u00d1\u0101tika When the Buddha had stayed in the village of Ko\u1e6di as long as he pleased, he said to \u0100nanda, \u201cCome, \u0100nanda, let\u2019s go to the land of the \u00d1\u0101tikas.\u201d \u201cYes, sir,\u201d \u0100nanda replied. Then the Buddha together with a large Sa\u1e45gha of mendicants arrived in the land of the \u00d1\u0101tikas, where he stayed in the brick house at \u00d1\u0101tika. Then Venerable \u0100nanda went up to the Buddha, bowed, sat down to one side, and said to him, \u201cSir, the monk named S\u0101\u1e37ha has passed away in \u00d1\u0101tika. Where has he been reborn in his next life? The nun named Nand\u0101, the layman named Sudatta, and the laywoman named Suj\u0101t\u0101 have passed away in \u00d1\u0101tika. Where have they been reborn in the next life? The laymen named Kakka\u1e6da, Ka\u1e37ibha, Nikata, Ka\u1e6dissaha, Tu\u1e6d\u1e6dha, Santu\u1e6d\u1e6dha, Bhadda, and Subhadda have passed away in \u00d1\u0101tika. Where have they been reborn in the next life?\u201d \u201c\u0100nanda, the monk S\u0101\u1e37ha had realized the undefiled freedom of heart and freedom by wisdom, having realized it with his own insight in this very life due to the ending of defilements. The nun Nand\u0101 had ended the five lower fetters. She\u2019s been reborn spontaneously, and will be extinguished there, not liable to return from that world. The layman Sudatta had ended three fetters, and weakened greed, hate, and delusion. He\u2019s a once-returner; he will come back to this world once only, then make an end of suffering. The laywoman Suj\u0101t\u0101 had ended three fetters. She\u2019s a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening. The laymen Kakka\u1e6da, Ka\u1e37ibha, Nikata, Ka\u1e6dissaha, Tu\u1e6d\u1e6dha, Santu\u1e6d\u1e6dha, Bhadda, and Subhadda had ended the five lower fetters. They\u2019ve been reborn spontaneously, and will be extinguished there, not liable to return from that world. Over fifty laymen in \u00d1\u0101tika have passed away having ended the five lower fetters. They\u2019ve been reborn spontaneously, and will be extinguished there, not liable to return from that world. More than ninety laymen in \u00d1\u0101tika have passed away having ended three fetters, and weakened greed, hate, and delusion. They\u2019re once-returners, who will come back to this world once only, then make an end of suffering. More than five hundred laymen in \u00d1\u0101tika have passed away having ended three fetters. They\u2019re stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening. 10. The Mirror of the Teaching It\u2019s no wonder that a human being should pass away. But if you should come and ask me about it each and every time someone passes away, that would be a bother for me. So \u0100nanda, I will teach you the explanation of the Dhamma named \u2018the mirror of the teaching\u2019. A noble disciple who has this may declare of themselves: \u2018I\u2019ve finished with rebirth in hell, the animal realm, and the ghost realm. I\u2019ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I\u2019m not liable to be reborn in the underworld, and am assured, destined for awakening.\u2019 And what is that mirror of the teaching? It\u2019s when a noble disciple has experiential confidence in the Buddha: \u2018That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.\u2019 They have experiential confidence in the teaching: \u2018The teaching is well explained by the Buddha\u2014apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.\u2019 They have experiential confidence in the Sa\u1e45gha: \u2018The Sa\u1e45gha of the Buddha\u2019s disciples is practicing the way that\u2019s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Sa\u1e45gha of the Buddha\u2019s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.\u2019 And a noble disciple\u2019s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This is that mirror of the teaching.\u201d And while staying there in \u00d1\u0101tika the Buddha often gave this Dhamma talk to the mendicants: \u201cSuch is ethics, such is immersion, such is wisdom. When immersion is imbued with ethics it\u2019s very fruitful and beneficial. When wisdom is imbued with immersion it\u2019s very fruitful and beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements, namely, the defilements of sensuality, desire to be reborn, and ignorance.\u201d When the Buddha had stayed in \u00d1\u0101tika as long as he pleased, he addressed Venerable \u0100nanda, \u201cCome, \u0100nanda, let\u2019s go to Ves\u0101l\u012b.\u201d \u201cYes, sir,\u201d \u0100nanda replied. Then the Buddha together with a large Sa\u1e45gha of mendicants arrived at Ves\u0101l\u012b, where he stayed in Ambap\u0101l\u012b\u2019s Mango Grove. There the Buddha addressed the mendicants: \u201cMendicants, a mendicant should live mindful and aware. This is my instruction to you. And how is a mendicant mindful? It\u2019s when a mendicant meditates by observing an aspect of the body\u2014keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings \u2026 mind \u2026 principles\u2014keen, aware, and mindful, rid of covetousness and displeasure for the world. That\u2019s how a mendicant is mindful. And how is a mendicant aware? It\u2019s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. That\u2019s how a mendicant is aware. A mendicant should live mindful and aware. This is my instruction to you.\u201d 11. Ambap\u0101l\u012b the Courtesan Ambap\u0101l\u012b the courtesan heard that the Buddha had arrived and was staying in her mango grove. She had the finest carriages harnessed. Then she mounted a fine carriage and, along with other fine carriages, set out from Ves\u0101l\u012b for her own park. She went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot. She bowed and sat down to one side. The Buddha educated, encouraged, fired up, and inspired her with a Dhamma talk. Then she said to the Buddha, \u201cSir, would the Buddha, together with the mendicant Sa\u1e45gha, please accept tomorrow\u2019s meal from me?\u201d The Buddha consented with silence. Then, knowing that the Buddha had consented, Ambap\u0101l\u012b rose from her seat, bowed, and respectfully circled the Buddha, keeping him on her right, before leaving. The Licchavis of Ves\u0101l\u012b also heard that the Buddha had arrived and was staying in Ambap\u0101l\u012b\u2019s Mango Grove. They had the finest carriages harnessed. Then they mounted a fine carriage and, along with other fine carriages, set out from Ves\u0101l\u012b. Some of the Licchavis were in blue, of blue color, clad in blue, adorned with blue. And some were similarly colored in yellow, red, or white. Then Ambap\u0101l\u012b the courtesan collided with those Licchavi youths, axle to axle, wheel to wheel, yoke to yoke. The Licchavis said to her, \u201cWhat, you wench Ambap\u0101l\u012b, are you doing colliding with us axle to axle, wheel to wheel, yoke to yoke?\u201d \u201cWell, masters, it\u2019s because I\u2019ve invited the Buddha for tomorrow\u2019s meal together with the mendicant Sa\u1e45gha.\u201d \u201cWench, give us that meal for a hundred thousand!\u201d \u201cMasters, even if you were to give me Ves\u0101l\u012b with her provinces, I still wouldn\u2019t give that meal to you.\u201d Then the Licchavis snapped their fingers, saying, \u201cWe\u2019ve been beaten by the aunty! We\u2019ve been beaten by the aunty!\u201d Then they continued on to Ambap\u0101l\u012b\u2019s Mango Grove. The Buddha saw them coming off in the distance, and addressed the mendicants: \u201cAny of the mendicants who\u2019ve never seen the gods of the thirty-three before, just have a look at the assembly of Licchavis. See the assembly of Licchavis, check them out: they\u2019re just like the thirty-three!\u201d The Licchavis went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot. They bowed to the Buddha, sat down to one side, and the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk. Then they said to the Buddha, \u201cSir, would the Buddha, together with the mendicant Sa\u1e45gha, please accept tomorrow\u2019s meal from us?\u201d Then the Buddha said to the Licchavis, \u201cI have already accepted tomorrow\u2019s meal from Ambap\u0101l\u012b the courtesan.\u201d Then the Licchavis snapped their fingers, saying, \u201cWe\u2019ve been beaten by the aunty! We\u2019ve been beaten by the aunty!\u201d And then those Licchavis approved and agreed with what the Buddha said. They got up from their seat, bowed and respectfully circled the Buddha, keeping him on their right, before leaving. And when the night had passed Ambap\u0101l\u012b had delicious fresh and cooked foods prepared in her own park. Then she had the Buddha informed of the time, saying, \u201cSir, it\u2019s time. The meal is ready.\u201d Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Ambap\u0101l\u012b together with the mendicant Sa\u1e45gha, where he sat down on the seat spread out. Then Ambap\u0101l\u012b served and satisfied the mendicant Sa\u1e45gha headed by the Buddha with her own hands with delicious fresh and cooked foods. When the Buddha had eaten and washed his hands and bowl, Ambap\u0101l\u012b took a low seat, sat to one side, and said to the Buddha, \u201cSir, I present this park to the mendicant Sa\u1e45gha headed by the Buddha.\u201d The Buddha accepted the park. Then the Buddha educated, encouraged, fired up, and inspired her with a Dhamma talk, after which he rose from his seat and left. And while staying at Ves\u0101l\u012b, too, the Buddha often gave this Dhamma talk to the mendicants: \u201cSuch is ethics, such is immersion, such is wisdom. When immersion is imbued with ethics it\u2019s very fruitful and beneficial. When wisdom is imbued with immersion it\u2019s very fruitful and beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements, namely, the defilements of sensuality, desire to be reborn, and ignorance.\u201d 12. Commencing the Rains at Beluva When the Buddha had stayed in Ambap\u0101l\u012b\u2019s Mango Grove as long as he pleased, he addressed Venerable \u0100nanda, \u201cCome, \u0100nanda, let\u2019s go to the little village of Beluva.\u201d \u201cYes, sir,\u201d \u0100nanda replied. Then the Buddha together with a large Sa\u1e45gha of mendicants arrived at the little village of Beluva, and stayed there. There the Buddha addressed the mendicants: \u201cMendicants, please enter the rainy season residence with whatever friends or acquaintances you have around Ves\u0101l\u012b. I\u2019ll commence the rainy season residence right here in the little village of Beluva.\u201d \u201cYes, sir,\u201d those mendicants replied. They did as the Buddha said, while the Buddha commenced the rainy season residence right there in the little village of Beluva. After the Buddha had commenced the rainy season residence, he fell severely ill, struck by dreadful pains, close to death. But he endured unbothered, with mindfulness and situational awareness. Then it occurred to the Buddha, \u201cIt would not be appropriate for me to be fully extinguished before informing my supporters and taking leave of the mendicant Sa\u1e45gha. Why don\u2019t I forcefully suppress this illness, stabilize the life force, and live on?\u201d So that is what he did. Then the Buddha\u2019s illness died down. Soon after the Buddha had recovered from that sickness, he left his dwelling and sat in the shade of the porch on the seat spread out. Then Venerable \u0100nanda went up to the Buddha, bowed, sat down to one side, and said to him, \u201cSir, it\u2019s fantastic that the Buddha is comfortable and well. Because when the Buddha was sick, my body felt like it was drugged. I was disorientated, and the teachings didn\u2019t spring to mind. Still, at least I was consoled by the thought that the Buddha won\u2019t be fully extinguished without bringing something up regarding the Sa\u1e45gha of mendicants.\u201d \u201cBut what could the mendicant Sa\u1e45gha expect from me, \u0100nanda? I\u2019ve taught the Dhamma without making any distinction between secret and public teachings. The Realized One doesn\u2019t have the closed fist of a tutor when it comes to the teachings. If there\u2019s anyone who thinks: \u2018I shall lead the mendicant Sa\u1e45gha,\u2019 or \u2018the Sa\u1e45gha of mendicants is meant for me,\u2019 let them bring something up regarding the Sa\u1e45gha. But the Realized One doesn\u2019t think like this, so why should he bring something up regarding the Sa\u1e45gha? I\u2019m now old, elderly and senior. I\u2019m advanced in years and have reached the final stage of life. I\u2019m currently eighty years old. Just as a decrepit old cart is kept going by a rope, in the same way, the Realized One\u2019s body is kept going as if by a rope. Sometimes the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and remains in the signless immersion of the heart. Only then does the Realized One\u2019s body become more comfortable. So \u0100nanda, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge. And how does a mendicant do this? It\u2019s when a mendicant meditates by observing an aspect of the body\u2014keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings \u2026 mind \u2026 principles\u2014keen, aware, and mindful, rid of covetousness and displeasure for the world. That\u2019s how a mendicant lives with themselves as island and refuge, without other refuge; with the teachings as island and refuge, without other refuge. Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge\u2014those mendicants of mine eager to train shall be among the best of the best.\u201d The second recitation section. 13. An Obvious Hint Then the Buddha robed up in the morning and, taking his bowl and robe, entered Ves\u0101l\u012b for alms. Then, after the meal, on his return from almsround, he addressed Venerable \u0100nanda: \u201c\u0100nanda, get your sitting cloth. Let\u2019s go to the C\u0101p\u0101la Shrine for the day\u2019s meditation.\u201d \u201cYes, sir,\u201d replied \u0100nanda. Taking his sitting cloth he followed behind the Buddha. Then the Buddha went up to the C\u0101p\u0101la Shrine, where he sat down on the seat spread out. \u0100nanda bowed to the Buddha and sat down to one side. The Buddha said to him: \u201c\u0100nanda, Ves\u0101l\u012b is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, S\u0101randada, and C\u0101p\u0101la Shrines are all lovely. Whoever has developed and cultivated the four bases of psychic power\u2014made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them\u2014may, if they wish, live for the proper lifespan or what\u2019s left of it. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what\u2019s left of it.\u201d But \u0100nanda didn\u2019t get it, even though the Buddha dropped such an obvious hint, such a clear sign. He didn\u2019t beg the Buddha: \u201cSir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.\u201d For his mind was as if possessed by M\u0101ra. For a second time \u2026 And for a third time, the Buddha said to \u0100nanda: \u201c\u0100nanda, Ves\u0101l\u012b is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, S\u0101randada, and C\u0101p\u0101la Shrines are all lovely. Whoever has developed and cultivated the four bases of psychic power\u2014made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them\u2014may, if they wish, live for the proper lifespan or what\u2019s left of it. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what\u2019s left of it.\u201d But \u0100nanda didn\u2019t get it, even though the Buddha dropped such an obvious hint, such a clear sign. He didn\u2019t beg the Buddha: \u201cSir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.\u201d For his mind was as if possessed by M\u0101ra. Then the Buddha got up and said to Venerable \u0100nanda, \u201cGo now, \u0100nanda, at your convenience.\u201d \u201cYes, sir,\u201d replied \u0100nanda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by. 14. The Appeal of M\u0101ra And then, not long after \u0100nanda had left, M\u0101ra the Wicked went up to the Buddha, stood to one side, and said to him: \u201cSir, may the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha. Sir, you once made this statement: \u2018Wicked One, I shall not be fully extinguished until I have monk disciples who are competent, educated, assured, learned, have memorized the teachings, and practice in line with the principle of the teaching. Not until they practice properly, living in line with the teaching. Not until they\u2019ve learned their denomination, and explain, teach, assert, establish, disclose, analyze, and make it clear. Not until they can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.\u2019 Today you do have such monk disciples. May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha. Sir, you once made this statement: \u2018Wicked One, I shall not be fully extinguished until I have nun disciples who are competent, educated, self-assured, learned \u2026\u2019 Today you do have such nun disciples. May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha. Sir, you once made this statement: \u2018Wicked One, I shall not be fully extinguished until I have layman disciples who are competent, educated, self-assured, learned \u2026\u2019 Today you do have such layman disciples. May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha. Sir, you once made this statement: \u2018Wicked One, I shall not be fully extinguished until I have laywoman disciples who are competent, educated, self-assured, learned \u2026\u2019 Today you do have such laywoman disciples. May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha. Sir, you once made this statement: \u2018Wicked One, I will not be fully extinguished until my spiritual path is successful and prosperous, extensive, popular, widespread, and fully revealed among gods and humans.\u2019 Today your spiritual path is successful and prosperous, extensive, popular, widespread, and fully revealed among gods and humans. May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.\u201d When this was said, the Buddha said to M\u0101ra, \u201cRelax, Wicked One. The full extinguishment of the Realized One will be soon. Three months from now the Realized One will be fully extinguished.\u201d 15. Surrendering the Life Force So at the C\u0101p\u0101la Shrine the Buddha, mindful and aware, surrendered the life force. When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky. Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: \u201cComparing the incomparable <j>with the creation of prolonged life, the sage surrendered the life force. Happy inside, serene, he shattered self-creation like a suit of armor.\u201d 16. The Causes of Earthquakes Then Venerable \u0100nanda thought, \u201cHow incredible, how amazing! That was a really big earthquake! That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky! What\u2019s the cause, what\u2019s the reason for a great earthquake?\u201d Then Venerable \u0100nanda went up to the Buddha, bowed, sat down to one side, and said to him, \u201cHow incredible, sir, how amazing! That was a really big earthquake! That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky! What\u2019s the cause, what\u2019s the reason for a great earthquake?\u201d \u201c\u0100nanda, there are these eight causes and reasons for a great earthquake. What eight? This great earth is established on water, the water is established on air, and the air stands in space. At a time when a great wind blows, it stirs the water, and the water stirs the earth. This is the first cause and reason for a great earthquake. Furthermore, there is an ascetic or brahmin with psychic power who has achieved mastery of the mind, or a god who is mighty and powerful. They\u2019ve developed a limited perception of earth and a limitless perception of water. They make the earth shake and rock and tremble. This is the second cause and reason for a great earthquake. Furthermore, when the being intent on awakening passes away from the host of joyful gods, he\u2019s conceived in his mother\u2019s womb, mindful and aware. Then the earth shakes and rocks and trembles. This is the third cause and reason for a great earthquake. Furthermore, when the being intent on awakening comes out of his mother\u2019s womb mindful and aware, the earth shakes and rocks and trembles. This is the fourth cause and reason for a great earthquake. Furthermore, when the Realized One awakens to the supreme perfect awakening, the earth shakes and rocks and trembles. This is the fifth cause and reason for a great earthquake. Furthermore, when the Realized One rolls forth the supreme Wheel of Dhamma, the earth shakes and rocks and trembles. This is the sixth cause and reason for a great earthquake. Furthermore, when the Realized One, mindful and aware, surrenders the life force, the earth shakes and rocks and trembles. This is the seventh cause and reason for a great earthquake. Furthermore, when the Realized One becomes fully extinguished in the element of extinguishment with no residue, the earth shakes and rocks and trembles. This is the eighth cause and reason for a great earthquake. These are the eight causes and reasons for a great earthquake. 17. Eight Assemblies There are, \u0100nanda, these eight assemblies. What eight? The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods of the four great kings. An assembly of the gods of the thirty-three. An assembly of M\u0101ras. An assembly of divinities. I recall having approached an assembly of hundreds of aristocrats. There I used to sit with them, converse, and engage in discussion. And my appearance and voice became just like theirs. I educated, encouraged, fired up, and inspired them with a Dhamma talk. But when I spoke they didn\u2019t know: \u2018Who is this that speaks? Is it a god or a human?\u2019 And when my Dhamma talk was finished I vanished. But when I vanished they didn\u2019t know: \u2018Who was that who vanished? Was it a god or a human?\u2019 I recall having approached an assembly of hundreds of brahmins \u2026 householders \u2026 ascetics \u2026 the gods of the four great kings \u2026 the gods of the thirty-three \u2026 M\u0101ras \u2026 divinities. There too I used to sit with them, converse, and engage in discussion. And my appearance and voice became just like theirs. I educated, encouraged, fired up, and inspired them with a Dhamma talk. But when I spoke they didn\u2019t know: \u2018Who is this that speaks? Is it a god or a human?\u2019 And when my Dhamma talk was finished I vanished. But when I vanished they didn\u2019t know: \u2018Who was that who vanished? Was it a god or a human?\u2019 These are the eight assemblies. 18. Eight Dimensions of Mastery \u0100nanda, there are these eight dimensions of mastery. What eight? Perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: \u2018I know and see.\u2019 This is the first dimension of mastery. Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: \u2018I know and see.\u2019 This is the second dimension of mastery. Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: \u2018I know and see.\u2019 This is the third dimension of mastery. Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: \u2018I know and see.\u2019 This is the fourth dimension of mastery. Not perceiving form internally, someone sees forms externally that are blue, with blue color and blue appearance. They\u2019re like a flax flower that\u2019s blue, with blue color and blue appearance. Or a cloth from Varanasi that\u2019s smoothed on both sides, blue, with blue color and blue appearance. In the same way, not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance. Mastering them, they perceive: \u2018I know and see.\u2019 This is the fifth dimension of mastery. Not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance. They\u2019re like a champak flower that\u2019s yellow, with yellow color and yellow appearance. Or a cloth from Varanasi that\u2019s smoothed on both sides, yellow, with yellow color and yellow appearance. In the same way, not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance. Mastering them, they perceive: \u2018I know and see.\u2019 This is the sixth dimension of mastery. Not perceiving form internally, someone sees forms externally that are red, with red color and red appearance. They\u2019re like a scarlet mallow flower that\u2019s red, with red color and red appearance. Or a cloth from Varanasi that\u2019s smoothed on both sides, red, with red color and red appearance. In the same way, not perceiving form internally, someone sees forms externally that are red, with red color and red appearance. Mastering them, they perceive: \u2018I know and see.\u2019 This is the seventh dimension of mastery. Not perceiving form internally, someone sees forms externally that are white, with white color and white appearance. They\u2019re like the morning star that\u2019s white, with white color and white appearance. Or a cloth from Varanasi that\u2019s smoothed on both sides, white, with white color and white appearance. In the same way, not perceiving form internally, someone sees forms externally that are white, with white color and white appearance. Mastering them, they perceive: \u2018I know and see.\u2019 This is the eighth dimension of mastery. These are the eight dimensions of mastery. 19. The Eight Liberations \u0100nanda, there are these eight liberations. What eight? Having physical form, they see forms. This is the first liberation. Not perceiving form internally, they see forms externally. This is the second liberation. They\u2019re focused only on beauty. This is the third liberation. Going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that \u2018space is infinite\u2019, they enter and remain in the dimension of infinite space. This is the fourth liberation. Going totally beyond the dimension of infinite space, aware that \u2018consciousness is infinite\u2019, they enter and remain in the dimension of infinite consciousness. This is the fifth liberation. Going totally beyond the dimension of infinite consciousness, aware that \u2018there is nothing at all\u2019, they enter and remain in the dimension of nothingness. This is the sixth liberation. Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. This is the seventh liberation. Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. This is the eighth liberation. These are the eight liberations. \u0100nanda, this one time, when I was first awakened, I was staying in Uruvel\u0101 at the goatherd\u2019s banyan tree on the bank of the Nera\u00f1jar\u0101 River. Then M\u0101ra the wicked approached me, stood to one side, and said: \u2018Sir, may the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.\u2019 When he had spoken, I said to M\u0101ra: \u2018Wicked One, I shall not be fully extinguished until I have monk disciples \u2026 nun disciples \u2026 layman disciples \u2026 laywoman disciples who are competent, educated, self-assured, learned. I shall not be fully extinguished until my spiritual path is successful and prosperous, extensive, popular, widespread, and fully revealed among gods and humans.\u2019 Today, just now at the C\u0101p\u0101la Shrine M\u0101ra the Wicked approached me once more with the same request, reminding me of my former statement, and saying that those conditions had been fulfilled. When he had spoken, I said to M\u0101ra: \u2018Relax, Wicked One. The full extinguishment of the Realized One will be soon. Three months from now the Realized One will be fully extinguished.\u2019 So today, just now at the C\u0101p\u0101la Shrine, mindful and aware, I surrendered the life force.\u201d 20. The Appeal of \u0100nanda When he said this, Venerable \u0100nanda said to the Buddha, \u201cSir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.\u201d \u201cEnough now, \u0100nanda. Do not beg the Realized One. Now is not the time to beg the Realized One.\u201d For a second time \u2026 For a third time, \u0100nanda said to the Buddha, \u201cSir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.\u201d \u201c\u0100nanda, do you have faith in the Realized One\u2019s awakening?\u201d \u201cYes, sir.\u201d \u201cSo why then do you keep pressing me up to the third time?\u201d \u201cSir, I have heard and learned this in the presence of the Buddha: \u2018Whoever has developed and cultivated the four bases of psychic power\u2014made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them\u2014may, if they wish, live for the proper lifespan or what\u2019s left of it. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what\u2019s left of it.\u2019\u201d \u201cDo you have faith, \u0100nanda?\u201d \u201cYes, sir.\u201d \u201cTherefore, \u0100nanda, the misdeed is yours alone, the mistake is yours alone. For even though the Realized One dropped such an obvious hint, such a clear sign, you didn\u2019t beg me to remain for the proper lifespan, or what\u2019s left of it. If you had begged me, I would have turned you down twice, but consented on the third time. Therefore, \u0100nanda, the misdeed is yours alone, the mistake is yours alone. \u0100nanda, this one time I was staying near R\u0101jagaha, on the Vulture\u2019s Peak Mountain. There I said to you: \u2018\u0100nanda, R\u0101jagaha is lovely, and so is the Vulture\u2019s Peak. Whoever has developed and cultivated the four bases of psychic power\u2014made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them\u2014may, if they wish, live for the proper lifespan or what\u2019s left of it. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what\u2019s left of it.\u2019 But you didn\u2019t get it, even though I dropped such an obvious hint, such a clear sign. You didn\u2019t beg me to remain for the proper lifespan, or what\u2019s left of it. If you had begged me, I would have turned you down twice, but consented on the third time. Therefore, \u0100nanda, the misdeed is yours alone, the mistake is yours alone. \u0100nanda, this one time I was staying right there near R\u0101jagaha, at the Gotama banyan tree \u2026 at Bandit\u2019s Cliff \u2026 in the Sattapa\u1e47\u1e47i cave on the slopes of Vebh\u0101ra \u2026 at the Black Rock on the slopes of Isigili \u2026 in the Cool Grove, under the Cobra\u2019s Hood Grotto \u2026 in the Hot Springs Monastery \u2026 in the Bamboo Grove, the squirrels\u2019 feeding ground \u2026 in J\u012bvaka\u2019s Mango Grove \u2026 in the Maddakucchi deer park \u2026 And in each place I said to you: \u2018\u0100nanda, R\u0101jagaha is lovely, and so are all these places. \u2026 If he wished, the Realized One could live for the proper lifespan or what\u2019s left of it.\u2019 But you didn\u2019t get it, even though I dropped such an obvious hint, such a clear sign. You didn\u2019t beg me to remain for the proper lifespan, or what\u2019s left of it. \u0100nanda, this one time I was staying right here near Ves\u0101l\u012b, at the Udena Shrine \u2026 at the Gotamaka Shrine \u2026 at the Seven Maidens Shrine \u2026 at the Many Sons Shrine \u2026 at the S\u0101randada Shrine \u2026 and just now, today at the C\u0101p\u0101la Shrine. There I said to you: \u2018\u0100nanda, Ves\u0101l\u012b is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, S\u0101randada, and C\u0101p\u0101la Shrines are all lovely. Whoever has developed and cultivated the four bases of psychic power\u2014made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them\u2014may, if they wish, live for the proper lifespan or what\u2019s left of it. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what\u2019s left of it.\u2019 But you didn\u2019t get it, even though I dropped such an obvious hint, such a clear sign. You didn\u2019t beg me to remain for the proper lifespan, or what\u2019s left of it, saying: \u2018Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.\u2019 If you had begged me, I would have turned you down twice, but consented on the third time. Therefore, \u0100nanda, the misdeed is yours alone, the mistake is yours alone. Did I not prepare for this when I explained that we must be parted and separated from all we hold dear and beloved? How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out? The Realized One has discarded, eliminated, released, given up, relinquished, and surrendered the life force. He has categorically stated: \u2018The full extinguishment of the Realized One will be soon. Three months from now the Realized One will be fully extinguished.\u2019 It\u2019s not possible for the Realized One, for the sake of life, to take back the life force once it has been given up like that. Come, \u0100nanda, let\u2019s go to the Great Wood, the hall with the peaked roof.\u201d \u201cYes, sir,\u201d \u0100nanda replied. So the Buddha went with \u0100nanda to the hall with the peaked roof, and said to him, \u201cGo, \u0100nanda, gather all the mendicants staying in the vicinity of Ves\u0101l\u012b together in the assembly hall.\u201d \u201cYes, sir,\u201d replied \u0100nanda. He did what the Buddha asked, went up to him, bowed, stood to one side, and said to him, \u201cSir, the mendicant Sa\u1e45gha has assembled. Please, sir, go at your convenience.\u201d Then the Buddha went to the assembly hall, where he sat down on the seat spread out and addressed the mendicants: \u201cSo, mendicants, having carefully memorized those things I have taught you from my direct knowledge, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans. And what are those things I have taught from my direct knowledge? They are: the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. These are the things I have taught from my direct knowledge. Having carefully memorized them, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.\u201d Then the Buddha said to the mendicants: \u201cCome now, mendicants, I say to you all: \u2018Conditions fall apart. Persist with diligence.\u2019 The full extinguishment of the Realized One will be soon. Three months from now the Realized One will be fully extinguished.\u201d That is what the Buddha said. Then the Holy One, the Teacher, went on to say: \u201cI\u2019ve reached a ripe old age, and little of my life is left. Having given it up, I\u2019ll depart; I\u2019ve made a refuge for myself. Diligent and mindful, be of good virtues, mendicants! With well-settled thoughts, take good care of your minds. Whoever meditates diligently in this teaching and training, giving up transmigration through rebirths, will make an end to suffering.\u201d The third recitation section. 21. The Elephant Look Then the Buddha robed up in the morning and, taking his bowl and robe, entered Ves\u0101l\u012b for alms. Then, after the meal, on his return from almsround, he turned to gaze back at Ves\u0101l\u012b, the way that elephants do. He said to Venerable \u0100nanda: \u201c\u0100nanda, this will be the last time the Realized One sees Ves\u0101l\u012b. Come, \u0100nanda, let\u2019s go to Wares Village.\u201d \u201cYes, sir,\u201d \u0100nanda replied. Then the Buddha together with a large Sa\u1e45gha of mendicants arrived at Wares Village, and stayed there. There the Buddha addressed the mendicants: \u201cMendicants, due to not understanding and not penetrating four things, both you and I have wandered and transmigrated for such a very long time. What four? Noble ethics, immersion, wisdom, and freedom. These noble ethics, immersion, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the leash to existence is ended; now there\u2019ll be no more future lives.\u201d That is what the Buddha said. Then the Holy One, the Teacher, went on to say: \u201cEthics, immersion, and wisdom, and the supreme freedom: these things have been understood by Gotama the renowned. And so the Buddha, having insight, explained this teaching to the mendicants. The teacher made an end of suffering, seeing clearly, he is fully quenched.\u201d And while staying there, too, he often gave this Dhamma talk to the mendicants: \u201cSuch is ethics, such is immersion, such is wisdom. When immersion is imbued with ethics it\u2019s very fruitful and beneficial. When wisdom is imbued with immersion it\u2019s very fruitful and beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements, namely, the defilements of sensuality, desire to be reborn, and ignorance.\u201d 22. The Four Great References When the Buddha had stayed in Wares Village as long as he pleased, he addressed \u0100nanda, \u201cCome, \u0100nanda, let\u2019s go to Elephant Village.\u201d \u2026 \u201cLet\u2019s go to Mango Village.\u201d \u2026 \u201cLet\u2019s go to Black Plum Village.\u201d \u2026 \u201cLet\u2019s go to Bhoga City.\u201d \u201cYes, sir,\u201d \u0100nanda replied. Then the Buddha together with a large Sa\u1e45gha of mendicants arrived at Bhoga City, where he stayed at the \u0100nanda Shrine. There the Buddha addressed the mendicants: \u201cMendicants, I will teach you the four great references. Listen and apply your mind well, I will speak.\u201d \u201cYes, sir,\u201d they replied. The Buddha said this: \u201cTake a mendicant who says: \u2018Reverend, I have heard and learned this in the presence of the Buddha: this is the teaching, this is the training, this is the Teacher\u2019s instruction.\u2019 You should neither approve nor reject that mendicant\u2019s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: \u2018Clearly this is not the word of the Buddha. It has been incorrectly memorized by that mendicant.\u2019 And so you should discard it. If they do fit in the discourse and are exhibited in the training, you should draw the conclusion: \u2018Clearly this is the word of the Buddha. It has been correctly memorized by that mendicant.\u2019 You should remember it. This is the first great reference. Take another mendicant who says: \u2018In such-and-such monastery lives a Sa\u1e45gha with seniors and leaders. I\u2019ve heard and learned this in the presence of that Sa\u1e45gha: this is the teaching, this is the training, this is the Teacher\u2019s instruction.\u2019 You should neither approve nor reject that mendicant\u2019s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: \u2018Clearly this is not the word of the Buddha. It has been incorrectly memorized by that Sa\u1e45gha.\u2019 And so you should discard it. If they do fit in the discourse and are exhibited in the training, you should draw the conclusion: \u2018Clearly this is the word of the Buddha. It has been correctly memorized by that Sa\u1e45gha.\u2019 You should remember it. This is the second great reference. Take another mendicant who says: \u2018In such-and-such monastery there are several senior mendicants who are very learned, inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines. I\u2019ve heard and learned this in the presence of those senior mendicants: this is the teaching, this is the training, this is the Teacher\u2019s instruction.\u2019 You should neither approve nor reject that mendicant\u2019s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: \u2018Clearly this is not the word of the Buddha. It has not been correctly memorized by those senior mendicants.\u2019 And so you should discard it. If they do fit in the discourse and are exhibited in the training, you should draw the conclusion: \u2018Clearly this is the word of the Buddha. It has been correctly memorized by those senior mendicants.\u2019 You should remember it. This is the third great reference. Take another mendicant who says: \u2018In such-and-such monastery there is a single senior mendicant who is very learned, an inheritor of the heritage, who has memorized the teachings, the monastic law, and the outlines. I\u2019ve heard and learned this in the presence of that senior mendicant: this is the teaching, this is the training, this is the Teacher\u2019s instruction.\u2019 You should neither approve nor reject that mendicant\u2019s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: \u2018Clearly this is not the word of the Buddha. It has been incorrectly memorized by that senior mendicant.\u2019 And so you should discard it. If they do fit in the discourse and are exhibited in the training, you should draw the conclusion: \u2018Clearly this is the word of the Buddha. It has been correctly memorized by that senior mendicant.\u2019 You should remember it. This is the fourth great reference. These are the four great references.\u201d And while staying at the \u0100nanda Shrine, too, the Buddha often gave this Dhamma talk to the mendicants: \u201cSuch is ethics, such is immersion, such is wisdom. When immersion is imbued with ethics it\u2019s very fruitful and beneficial. When wisdom is imbued with immersion it\u2019s very fruitful and beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements, namely, the defilements of sensuality, desire to be reborn, and ignorance.\u201d 23. On Cunda the Smith When the Buddha had stayed in Bhoga City as long as he pleased, he addressed \u0100nanda, \u201cCome, \u0100nanda, let\u2019s go to P\u0101v\u0101.\u201d \u201cYes, sir,\u201d \u0100nanda replied. Then the Buddha together with a large Sa\u1e45gha of mendicants arrived at P\u0101v\u0101, where he stayed in Cunda the smith\u2019s mango grove. Cunda heard that the Buddha had arrived and was staying in his mango grove. Then he went to the Buddha, bowed, and sat down to one side. The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk. Then Cunda said to the Buddha, \u201cSir, would the Buddha, together with the mendicant Sa\u1e45gha, please accept tomorrow\u2019s meal from me?\u201d The Buddha consented with silence. Then, knowing that the Buddha had consented, Cunda rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. And when the night had passed Cunda had delicious fresh and cooked foods prepared in his own home, and plenty of pork on the turn. Then he had the Buddha informed of the time, saying, \u201cSir, it\u2019s time. The meal is ready.\u201d Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Cunda together with the mendicant Sa\u1e45gha, where he sat down on the seat spread out and addressed Cunda, \u201cCunda, please serve me with the pork on the turn that you\u2019ve prepared. And serve the mendicant Sa\u1e45gha with the other foods.\u201d \u201cYes, sir,\u201d replied Cunda, and did as he was asked. Then the Buddha addressed Cunda, \u201cCunda, any pork on the turn that\u2019s left over, you should bury it in a pit. I don\u2019t see anyone in this world\u2014with its gods, M\u0101ras, and divinities, this population with its ascetics and brahmins, its gods and humans\u2014who could properly digest it except the Realized One.\u201d \u201cYes, sir,\u201d replied Cunda. He did as he was asked, then came back to the Buddha, bowed, and sat down to one side. Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he rose from his seat and left. After the Buddha had eaten Cunda\u2019s meal, he fell severely ill with bloody dysentery, struck by dreadful pains, close to death. But he endured unbothered, with mindfulness and situational awareness. Then he addressed \u0100nanda, \u201cCome, \u0100nanda, let\u2019s go to Kusin\u0101r\u0101.\u201d \u201cYes, sir,\u201d \u0100nanda replied. I\u2019ve heard that after eating the meal of Cunda the smith, the attentive one fell severely ill, with pains, close to death. A severe sickness struck the Teacher who had eaten the pork on the turn. While still purging the Buddha said: \u201cI\u2019ll go to the citadel of Kusin\u0101r\u0101.\u201d 24. Bringing a Drink Then the Buddha left the road and went to the root of a certain tree, where he addressed \u0100nanda, \u201cGo on then, \u0100nanda, fold my outer robe in four and spread it out for me. I am tired and will sit down.\u201d \u201cYes, sir,\u201d replied \u0100nanda, and did as he was asked. The Buddha sat down on the seat spread out. When he was seated he said to Venerable \u0100nanda, \u201cGo on then, \u0100nanda, fetch me some water. I am thirsty and will drink.\u201d When he said this, Venerable \u0100nanda said to the Buddha, \u201cSir, just now around five hundred carts have passed by. The shallow water has been churned up by their wheels, and it flows cloudy and murky. The Kakudh\u0101 River is not far away, with clear, sweet, cool water, clean, with smooth banks, delightful. There the Buddha can drink and cool his limbs.\u201d For a second time, the Buddha asked \u0100nanda for a drink, and for a second time \u0100nanda suggested going to the Kakudh\u0101 River. And for a third time, the Buddha said to \u0100nanda, \u201cGo on then, \u0100nanda, fetch me some water. I am thirsty and will drink.\u201d \u201cYes, sir,\u201d replied \u0100nanda. Taking his bowl he went to the river. Now, though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when \u0100nanda approached it flowed transparent, clear, and unclouded. Then \u0100nanda thought, \u201cOh lord, how incredible, how amazing! The Realized One has such psychic power and might! For though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded.\u201d Gathering a bowl of drinking water he went back to the Buddha, and said to him, \u201cIt\u2019s incredible, sir, it\u2019s amazing! The Realized One has such psychic power and might! Just now, though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded. Drink the water, Blessed One! Drink the water, Holy One!\u201d So the Buddha drank the water. 25. On Pukkusa the Malla Now at that time Pukkusa the Mallian, a disciple of \u0100\u1e37\u0101ra K\u0101l\u0101ma, was traveling along the road from Kusin\u0101r\u0101 to P\u0101v\u0101. He saw the Buddha sitting at the root of a certain tree. He went up to him, bowed, sat down to one side, and said, \u201cIt\u2019s incredible, sir, it\u2019s amazing! Those who have gone forth remain in such peaceful meditations. Once it so happened that \u0100\u1e37\u0101ra K\u0101l\u0101ma, while traveling along a road, left the road and sat at the root of a nearby tree for the day\u2019s meditation. Then around five hundred carts passed by right beside \u0100\u1e37\u0101ra K\u0101l\u0101ma. Then a certain person coming behind those carts went up to \u0100\u1e37\u0101ra K\u0101l\u0101ma and said to him: \u2018Sir, didn\u2019t you see the five hundred carts pass by?\u2019 \u2018No, respectable sir, I didn\u2019t see them.\u2019 \u2018But sir, didn\u2019t you hear a sound?\u2019 \u2018No, respectable sir, I didn\u2019t hear a sound.\u2019 \u2018But sir, were you asleep?\u2019 \u2018No, respectable sir, I wasn\u2019t asleep.\u2019 \u2018But sir, were you conscious?\u2019 \u2018Yes, respectable sir.\u2019 \u2018So, sir, while conscious and awake you neither saw nor heard a sound as five hundred carts passed by right beside you? Why sir, even your outer robe is covered with dust!\u2019 \u2018Yes, respectable sir.\u2019 Then that person thought: \u2018Oh lord, how incredible, how amazing! Those who have gone forth remain in such peaceful meditations, in that, while conscious and awake he neither saw nor heard a sound as five hundred carts passed by right next to him.\u2019 And after declaring his lofty confidence in \u0100\u1e37\u0101ra K\u0101l\u0101ma, he left.\u201d \u201cWhat do you think, Pukkusa? Which is harder and more challenging to do while conscious and awake: to neither see nor hear a sound as five hundred carts pass by right next to you? Or to neither see nor hear a sound as the heavens are raining and pouring, lightning\u2019s flashing, and thunder\u2019s cracking?\u201d \u201cWhat do five hundred carts matter, or six hundred, or seven hundred, or eight hundred, or nine hundred, or a thousand, or even a hundred thousand carts? It\u2019s far harder and more challenging to neither see nor hear a sound as the heavens are raining and pouring, lightning\u2019s flashing, and thunder\u2019s cracking!\u201d \u201cThis one time, Pukkusa, I was staying near \u0100tum\u0101 in a threshing-hut. At that time the heavens were raining and pouring, lightning was flashing, and thunder was cracking. And not far from the threshing-hut two farmers who were brothers were killed, as well as four oxen. Then a large crowd came from \u0100tum\u0101 to the place where that happened. Now at that time I came out of the threshing-hut and was walking mindfully in the open near the door of the hut. Then having left that crowd, a certain person approached me, bowed, and stood to one side. I said to them, \u2018Why, respectable sir, has this crowd gathered?\u2019 \u2018Just now, sir, the heavens were raining and pouring, lightning was flashing, and thunder was cracking. And two farmers who were brothers were killed, as well as four oxen. Then this crowd gathered here. But sir, where were you?\u2019 \u2018I was right here, respectable sir.\u2019 \u2018But sir, did you see?\u2019 \u2018No, respectable sir, I didn\u2019t see anything.\u2019 \u2018But sir, didn\u2019t you hear a sound?\u2019 \u2018No, respectable sir, I didn\u2019t hear a sound.\u2019 \u2018But sir, were you asleep?\u2019 \u2018No, respectable sir, I wasn\u2019t asleep.\u2019 \u2018But sir, were you conscious?\u2019 \u2018Yes, respectable sir.\u2019 \u2018So, sir, while conscious and awake you neither saw nor heard a sound as the heavens were raining and pouring, lightning was flashing, and thunder was cracking?\u2019 \u2018Yes, respectable sir.\u2019 Then that person thought: \u2018Oh lord, how incredible, how amazing! Those who have gone forth remain in such peaceful meditations, in that, while conscious and awake he neither saw nor heard a sound as the heavens were raining and pouring, lightning was flashing, and thunder was cracking.\u2019 And after declaring their lofty confidence in me, they bowed and respectfully circled me, keeping me on their right, before leaving.\u201d When he said this, Pukkusa said to him, \u201cAny confidence I had in \u0100\u1e37\u0101ra K\u0101l\u0101ma I whisk away as in a strong wind, or glide away as down a swift stream. Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what\u2019s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Sa\u1e45gha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.\u201d Then Pukkusa addressed a certain man, \u201cGo on then, lad, fetch me a pair of ready to wear garments the color of mountain gold.\u201d \u201cYes, sir,\u201d replied that man, and did as he was asked. Then Pukkusa brought the garments to the Buddha, \u201cSir, please accept this pair of ready to wear garments the color of mountain gold from me out of sympathy.\u201d \u201cWell then, Pukkusa, clothe me in one, and \u0100nanda in the other.\u201d \u201cYes, sir,\u201d replied Pukkusa, and did so. Then the Buddha educated, encouraged, fired up, and inspired Pukkusa the Malla with a Dhamma talk, after which he got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Then, not long after Pukkusa had left, \u0100nanda placed the pair of garments the color of mountain gold by the Buddha\u2019s body. But when placed by the Buddha\u2019s body they seemed to lose their sheen. Then \u0100nanda said to the Buddha, \u201cIt\u2019s incredible, sir, it\u2019s amazing, how pure and bright is the color of the Realized One\u2019s skin. When this pair of ready to wear garments the color of mountain gold is placed by the Buddha\u2019s body they seem to lose their sheen.\u201d \u201cThat\u2019s so true, \u0100nanda, that\u2019s so true! There are two times when the color of the Realized One\u2019s skin becomes extra pure and bright. What two? The night when a Realized One awakens to the supreme perfect awakening; and the night he becomes fully extinguished in the element of extinguishment with no residue. These are the are two times when the color of the Realized One\u2019s skin becomes extra pure and bright. Today, \u0100nanda, in the last watch of the night, between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusin\u0101r\u0101, shall be the Realized One\u2019s full extinguishment. Come, \u0100nanda, let\u2019s go to the Kakudh\u0101 River.\u201d \u201cYes, sir,\u201d \u0100nanda replied. A pair of garments the color of mountain gold was presented by Pukkusa; when the Teacher was clothed with them, his snow gold skin glowed bright. Then the Buddha together with a large Sa\u1e45gha of mendicants went to the Kakudh\u0101 River. He plunged into the river and bathed and drank. And when he had emerged, he went to the mango grove, where he addressed Venerable Cundaka, \u201cGo on then, Cundaka, fold my outer robe in four and spread it out for me. I am tired and will lie down.\u201d \u201cYes, sir,\u201d replied Cundaka, and did as he was asked. And then the Buddha laid down in the lion\u2019s posture\u2014on the right side, placing one foot on top of the other\u2014mindful and aware, and focused on the time of getting up. But Cundaka sat down right there in front of the Buddha. Having gone to Kakudh\u0101 Creek, whose water was transparent, sweet, and clear, the Teacher, being tired, plunged in, the Realized One, without compare in the world. And after bathing and drinking the Teacher emerged. Before the group of mendicants, in the middle, <j>the Buddha, the Teacher <j>who rolled forth the present dispensation, the great seer went to the mango grove. He addressed the mendicant named Cundaka: \u201cSpread out my folded robe so I can lie down.\u201d The evolved one urged Cunda, who quickly spread the folded robe. The Teacher lay down so tired, while Cunda sat there before him. Then the Buddha said to Venerable \u0100nanda: \u201cNow it may happen, \u0100nanda, that someone may give rise to regret in Cunda the smith: \u2018It\u2019s your loss, respected Cunda, it\u2019s your misfortune, in that the Realized One was fully quenched after eating his last almsmeal from you.\u2019 You should dispel remorse in Cunda the smith like this: \u2018You\u2019re fortunate, respected Cunda, you\u2019re so very fortunate, in that the Realized One was fully quenched after eating his last almsmeal from you. I have heard and learned this in the presence of the Buddha. There are two almsmeal offerings that have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings. What two? The almsmeal after eating which a Realized One awakens to the supreme perfect awakening; and the almsmeal after eating which he becomes fully extinguished in the element of extinguishment with no residue. These two almsmeal offerings have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings. You\u2019ve accumulated a deed that leads to long life, beauty, happiness, fame, heaven, and sovereignty.\u2019 That\u2019s how you should dispel remorse in Cunda the smith.\u201d Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: \u201cA giver\u2019s merit grows; enmity doesn\u2019t build up when you have self-control. A skillful person gives up bad things\u2014 with the end of greed, hate, and delusion, <j>they\u2019re quenched.\u201d The fourth recitation section. 26. The Pair of Sal Trees Then the Buddha said to \u0100nanda, \u201cCome, \u0100nanda, let\u2019s go to the far shore of the Golden River, and on to the sal forest of the Mallas at Upavattana near Kusin\u0101r\u0101.\u201d \u201cYes, sir,\u201d \u0100nanda replied. And that\u2019s where they went. Then the Buddha addressed \u0100nanda, \u201cGo on then, \u0100nanda, set up a cot for me between the twin sal trees, with my head to the north. I am tired and will lie down.\u201d \u201cYes, sir,\u201d replied \u0100nanda, and did as he was asked. And then the Buddha laid down in the lion\u2019s posture\u2014on the right side, placing one foot on top of the other\u2014mindful and aware. Now at that time the twin sal trees were in full blossom with flowers out of season. They sprinkled and bestrewed the Realized One\u2019s body in honor of the Realized One. And the flowers of the heavenly Flame Tree fell from the sky, and they too sprinkled and bestrewed the Realized One\u2019s body in honor of the Realized One. And heavenly sandalwood powder fell from the sky, and it too sprinkled and bestrewed the Realized One\u2019s body in honor of the Realized One. And heavenly music played in midair in honor of the Realized One. And heavenly choirs sang in midair in honor of the Realized One. Then the Buddha pointed out to \u0100nanda what was happening, adding: \u201cThat\u2019s not the full extent of how the Realized One is honored, respected, revered, venerated, and esteemed. Any monk or nun or male or female lay follower who practices in line with the teaching, practicing properly, living in line with the teaching\u2014they honor, respect, revere, venerate, and esteem the Realized One with the highest honor. So \u0100nanda, you should train like this: \u2018We shall practice in line with the teaching, practicing properly, living in line with the teaching.\u2019\u201d 27. The Monk Upav\u0101\u1e47a Now at that time Venerable Upav\u0101\u1e47a was standing in front of the Buddha fanning him. Then the Buddha made him move, \u201cMove over, mendicant, don\u2019t stand in front of me.\u201d \u0100nanda thought, \u201cThis Venerable Upav\u0101\u1e47a has been the Buddha\u2019s attendant for a long time, close to him, living in his presence. Yet in his final hour the Buddha makes him move, saying: \u2018Move over, mendicant, don\u2019t stand in front of me.\u2019 What is the cause, what is the reason for this?\u201d Then \u0100nanda said to the Buddha, \u201cThis Venerable Upav\u0101\u1e47a has been the Buddha\u2019s attendant for a long time, close to him, living in his presence. Yet in his final hour the Buddha makes him move, saying: \u2018Move over, mendicant, don\u2019t stand in front of me.\u2019 What is the cause, sir, what is the reason for this?\u201d \u201cMost of the deities from ten solar systems have gathered to see the Realized One. For twelve leagues all around this sal grove there\u2019s no spot, not even a fraction of a hair\u2019s tip, that\u2019s not crowded full of illustrious deities. The deities are complaining: \u2018We\u2019ve come such a long way to see the Realized One! Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas. This very day, in the last watch of the night, the Realized One will be fully extinguished. And this illustrious mendicant is standing in front of the Buddha blocking the view. We won\u2019t get to see the Realized One in his final hour!\u2019\u201d \u201cBut sir, what kind of deities are you thinking of?\u201d \u201cThere are, \u0100nanda, deities\u2014both in space and on the earth\u2014who are aware of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting: \u2018Too soon the Blessed One will be fully extinguished! Too soon the Holy One will be fully extinguished! Too soon the Eye of the World will vanish!\u2019 But the deities who are free of desire endure, mindful and aware, thinking: \u2018Conditions are impermanent. How could it possibly be otherwise?\u2019\u201d 28. The Four Inspiring Places \u201cPreviously, sir, when mendicants had completed the rainy season residence in various districts they came to see the Realized One. We got to see the esteemed mendicants, and to pay homage to them. But when the Buddha has passed, we won\u2019t get to see the esteemed mendicants or to pay homage to them.\u201d \u201c\u0100nanda, a faithful gentleman should go to see these four inspiring places. What four? Thinking: \u2018Here the Realized One was born!\u2019\u2014that is an inspiring place. Thinking: \u2018Here the Realized One became awakened as a supreme fully awakened Buddha!\u2019\u2014that is an inspiring place. Thinking: \u2018Here the supreme Wheel of Dhamma was rolled forth by the Realized One!\u2019\u2014that is an inspiring place. Thinking: \u2018Here the Realized One was fully quenched in the element of extinguishment with no residue!\u2019\u2014that is an inspiring place. These are the four inspiring places that a faithful gentleman should go to see. Faithful monks, nuns, laymen, and laywomen will come, and think: \u2018Here the Realized One was born!\u2019 and \u2018Here the Realized One became awakened as a supreme fully awakened Buddha!\u2019 and \u2018Here the supreme Wheel of Dhamma was rolled forth by the Realized One!\u2019 and \u2018Here the Realized One was fully quenched in the element of extinguishment with no residue!\u2019 Anyone who passes away while on pilgrimage to these shrines will, when their body breaks up, after death, be reborn in a good place, a heavenly realm.\u201d 29. \u0100nanda\u2019s Questions \u201cSir, how do we proceed when it comes to ladies?\u201d \u201cWithout looking, \u0100nanda.\u201d \u201cBut when looking, how to proceed?\u201d \u201cWithout chatting, \u0100nanda.\u201d \u201cBut when chatting, how to proceed?\u201d \u201cBe mindful, \u0100nanda.\u201d \u201cSir, how do we proceed when it comes to the Realized One\u2019s corpse?\u201d \u201cDon\u2019t get involved in the rites for venerating the Realized One\u2019s corpse, \u0100nanda. Please, \u0100nanda, you must all strive and practice for your heart\u2019s goal! Meditate diligent, keen, and resolute for your heart\u2019s goal! There are astute aristocrats, brahmins, and householders who are devoted to the Realized One. They will perform the rites for venerating the Realized One\u2019s corpse.\u201d \u201cBut sir, how to proceed when it comes to the Realized One\u2019s corpse?\u201d \u201cProceed in the same way as they do for the corpse of a wheel-turning monarch.\u201d \u201cBut how do they proceed with a wheel-turning monarch\u2019s corpse?\u201d \u201cThey wrap a wheel-turning monarch\u2019s corpse with unworn cloth, then with uncarded cotton, then again with unworn cloth. In this way they wrap the corpse with five hundred double-layers. Then they place it in an iron casket filled with oil and close it up with another casket. Then, having built a funeral pyre out of all kinds of aromatics, they cremate the corpse. They build a monument for the wheel-turning monarch at the crossroads. That\u2019s how they proceed with a wheel-turning monarch\u2019s corpse. Proceed in the same way with the Realized One\u2019s corpse. A monument for the Realized One is to be built at the crossroads. When someone there lifts up garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for their lasting welfare and happiness. 30. Individuals Worthy of a Monument \u0100nanda, these four are worthy of a monument. What four? A Realized One, a perfected one, a fully awakened Buddha; an independent Buddha; a disciple of a Realized One; and a wheel-turning monarch. And for what reason is a Realized One worthy of a monument? So that many people will inspire confidence in their hearts, thinking: \u2018This is the monument for that Blessed One, perfected and fully awakened!\u2019 And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. It is for this reason that a Realized One is worthy of a monument. And for what reason is an independent Buddha worthy of a monument? So that many people will inspire confidence in their hearts, thinking: \u2018This is the monument for that independent Buddha!\u2019 And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. It is for this reason that an independent Buddha is worthy of a monument. And for what reason is a Realized One\u2019s disciple worthy of a monument? So that many people will inspire confidence in their hearts, thinking: \u2018This is the monument for that Blessed One\u2019s disciple!\u2019 And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. It is for this reason that a Realized One\u2019s disciple is worthy of a monument. And for what reason is a wheel-turning monarch worthy of a monument? So that many people will inspire confidence in their hearts, thinking: \u2018This is the monument for that just and principled king!\u2019 And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. It is for this reason that a wheel-turning monarch is worthy of a monument. These four are worthy of a monument.\u201d 31. \u0100nanda\u2019s Incredible Qualities Then Venerable \u0100nanda entered a building, and stood there leaning against the door-jamb and crying, \u201cOh! I\u2019m still only a trainee with work left to do; and my Teacher is about to be fully extinguished, he who is so kind to me!\u201d Then the Buddha said to the mendicants, \u201cMendicants, where is \u0100nanda?\u201d \u201cSir, \u0100nanda has entered a dwelling, and stands there leaning against the door-jamb and crying: \u2018Oh! I\u2019m still only a trainee with work left to do; and my Teacher is about to be fully extinguished, he who is so kind to me!\u2019\u201d So the Buddha addressed one of the monks, \u201cPlease, monk, in my name tell \u0100nanda that the Teacher summons him.\u201d \u201cYes, sir,\u201d that monk replied. He went to \u0100nanda and said to him, \u201cReverend \u0100nanda, the Teacher summons you.\u201d \u201cYes, reverend,\u201d \u0100nanda replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him: \u201cEnough, \u0100nanda! Do not grieve, do not lament. Did I not prepare for this when I explained that we must be parted and separated from all we hold dear and beloved? How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out, even the Realized One\u2019s body? For a long time, \u0100nanda, you\u2019ve treated the Realized One with deeds of body, speech, and mind that are loving, beneficial, pleasant, undivided, and limitless. You have done good deeds, \u0100nanda. Devote yourself to meditation, and you will soon be free of defilements.\u201d Then the Buddha said to the mendicants: \u201cThose who were perfected ones, fully awakened Buddhas in the past also had attendants, who at best were like \u0100nanda is for me. Those who will be perfected ones, fully awakened Buddhas in the future will also have attendants, who at best will be like \u0100nanda is for me. \u0100nanda is astute, he is intelligent. He knows the time for monks, nuns, laymen, laywomen, royal ministers, monastics of other religions and their disciples to visit the Realized One. There are these four incredible and amazing things about \u0100nanda. What four? If an assembly of monks goes to see \u0100nanda, they\u2019re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they\u2019ve never had enough. If an assembly of nuns \u2026 laymen \u2026 or laywomen goes to see \u0100nanda, they\u2019re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they\u2019ve never had enough. These are the four incredible and amazing things about \u0100nanda. There are these four incredible and amazing things about a wheel-turning monarch. What four? If an assembly of aristocrats goes to see a wheel-turning monarch, they\u2019re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they\u2019ve never had enough. If an assembly of brahmins \u2026 householders \u2026 or ascetics goes to see a wheel-turning monarch, they\u2019re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they\u2019ve never had enough. In the same way, there are those four incredible and amazing things about \u0100nanda.\u201d 32. Teaching the Discourse on Mah\u0101sudassana When he said this, Venerable \u0100nanda said to the Buddha: \u201cSir, please don\u2019t be fully extinguished in this little hamlet, this jungle hamlet, this branch hamlet. There are other great cities such as Camp\u0101, R\u0101jagaha, S\u0101vatth\u012b, S\u0101keta, Kosamb\u012b, and Varanasi. Let the Buddha be fully extinguished there. There are many well-to-do aristocrats, brahmins, and householders there who are devoted to the Buddha. They will perform the rites of venerating the Realized One\u2019s corpse.\u201d \u201cDon\u2019t say that \u0100nanda! Don\u2019t say that this is a little hamlet, a jungle hamlet, a branch hamlet. Once upon a time, there was a king named Mah\u0101sudassana who was a wheel-turning monarch, a just and principled king. His dominion extended to all four sides, he achieved stability in the country, and he possessed the seven treasures. His capital was this Kusin\u0101r\u0101, which at the time was named Kus\u0101vat\u012b. It stretched for twelve leagues from east to west, and seven leagues from north to south. The royal capital of Kus\u0101vat\u012b was successful and prosperous, populous and full of people, with plenty of food. It was just like \u0100\u1e37akamand\u0101, the royal capital of the gods, which is successful and prosperous, populous and full of spirits, with plenty of food. Kus\u0101vat\u012b was never free of ten sounds by day or night, namely: the sound of elephants, horses, chariots, drums, clay drums, arched harps, singing, horns, gongs, and handbells; and the cry: \u2018Eat, drink, be merry!\u2019 as the tenth. Go, \u0100nanda, into Kusin\u0101r\u0101 and inform the Mallas: \u2018This very day, V\u0101se\u1e6d\u1e6dhas, in the last watch of the night, the Realized One will be fully extinguished. Come forth, V\u0101se\u1e6d\u1e6dhas! Come forth, V\u0101se\u1e6d\u1e6dhas! Don\u2019t regret it later, thinking: \u201cThe Realized One became fully extinguished in our own village district, but we didn\u2019t get a chance to see him in his final hour.\u201d\u2019\u201d \u201cYes, sir,\u201d replied \u0100nanda. Then he robed up and, taking his bowl and robe, entered Kusin\u0101r\u0101 with a companion. 33. The Mallas Pay Homage Now at that time the Mallas of Kusin\u0101r\u0101 were sitting together at the town hall on some business. \u0100nanda went up to them, and announced: \u201cThis very day, V\u0101se\u1e6d\u1e6dhas, in the last watch of the night, the Realized One will be fully extinguished. Come forth, V\u0101se\u1e6d\u1e6dhas! Come forth, V\u0101se\u1e6d\u1e6dhas! Don\u2019t regret it later, thinking: \u2018The Realized One became fully extinguished in our own village district, but we didn\u2019t get a chance to see him in his final hour.\u2019\u201d When they heard what \u0100nanda had to say, the Mallas, their sons, daughters-in-law, and wives became distraught, saddened, and grief-stricken. And some, with hair disheveled and arms raised, falling down like their feet were chopped off, rolling back and forth, lamented, \u201cToo soon the Blessed One will be fully extinguished! Too soon the Holy One will be fully extinguished! Too soon the Eye of the World will vanish!\u201d Then the Mallas, their sons, daughters-in-law, and wives, distraught, saddened, and grief-stricken went to the Mallian sal grove at Upavattana and approached \u0100nanda. Then \u0100nanda thought, \u201cIf I have the Mallas pay homage to the Buddha one by one, they won\u2019t be finished before first light. I\u2019d better separate them family by family and then have them pay homage, saying: \u2018Sir, the Malla named so-and-so with children, wives, retinue, and ministers bows with his head to your feet.\u2019\u201d And so that\u2019s what he did. So by this means \u0100nanda got the Mallas to finish paying homage to the Buddha in the first watch of the night. 34. On Subhadda the Wanderer Now at that time a wanderer named Subhadda was residing near Kusin\u0101r\u0101. He heard that on that very day, in the last watch of the night, will be the full extinguishment of the ascetic Gotama. He thought: \u201cI have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said: \u2018Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.\u2019 And this very day, in the last watch of the night, will be the full extinguishment of the ascetic Gotama. This state of uncertainty has come up in me. I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty.\u201d Then Subhadda went to the Mallian sal grove at Upavattana, approached \u0100nanda, and said to him, \u201cWorthy \u0100nanda, I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said: \u2018Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.\u2019 And this very day, in the last watch of the night, will be the full extinguishment of the ascetic Gotama. This state of uncertainty has come up in me. I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty. Worthy \u0100nanda, please let me see the ascetic Gotama.\u201d When he had spoken, \u0100nanda said, \u201cEnough, Reverend Subhadda, do not trouble the Realized One. He is tired.\u201d For a second time \u2026 For a third time, Subhadda asked \u0100nanda, and a third time \u0100nanda refused. The Buddha heard that discussion between \u0100nanda and Subhadda. He said to \u0100nanda, \u201cEnough, \u0100nanda, don\u2019t obstruct Subhadda; let him see the Realized One. For whatever he asks me, he will only be looking to understand, not to trouble me. And he will quickly understand any answer I give to his question.\u201d So \u0100nanda said to the wanderer Subhadda, \u201cGo, Reverend Subhadda, the Buddha is making time for you.\u201d Then the wanderer Subhadda went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: \u201cWorthy Gotama, there are those ascetics and brahmins who lead an order and a community, and tutor a community. They\u2019re well-known and famous religious founders, deemed holy by many people. Namely: P\u016bra\u1e47a Kassapa, the bamboo-staffed ascetic Gos\u0101la, Ajita of the hair blanket, Pakudha Kacc\u0101yana, Sa\u00f1jaya Bela\u1e6d\u1e6dhiputta, and the Jain ascetic of the \u00d1\u0101tika clan. According to their own claims, did all of them have direct knowledge, or none of them, or only some?\u201d \u201cEnough, Subhadda, let that be. I shall teach you the Dhamma. Listen and apply your mind well, I will speak.\u201d \u201cYes, sir,\u201d Subhadda replied. The Buddha said this: \u201cSubhadda, in whatever teaching and training the noble eightfold path is not found, there is no ascetic found, no second ascetic, no third ascetic, and no fourth ascetic. In whatever teaching and training the noble eightfold path is found, there is an ascetic found, a second ascetic, a third ascetic, and a fourth ascetic. In this teaching and training the noble eightfold path is found. Only here is there an ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics. Were these mendicants to practice well, the world would not be empty of perfected ones. I was twenty-nine years of age, Subhadda, when I went forth to discover what is skillful. It\u2019s been over fifty years since I went forth. Teacher of the references <j>for the systematic teaching: outside of here there is no ascetic, no second ascetic, no third ascetic, and no fourth ascetic. Other sects are empty of ascetics. Were these mendicants to practice well, the world would not be empty of perfected ones.\u201d When he had spoken, Subhadda said to the Buddha, \u201cExcellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what\u2019s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Sa\u1e45gha. Sir, may I receive the going forth, the ordination in the Buddha\u2019s presence?\u201d \u201cSubhadda, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they\u2019ll give the going forth, the ordination into monkhood. However, I have recognized individual differences in this matter.\u201d \u201cSir, if four months probation are required in such a case, I\u2019ll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood.\u201d Then the Buddha said to \u0100nanda, \u201cWell then, \u0100nanda, give Subhadda the going forth.\u201d \u201cYes, sir,\u201d \u0100nanda replied. Then Subhadda said to \u0100nanda, \u201cYou\u2019re so fortunate, Reverand \u0100nanda, so very fortunate, to be anointed here in the Teacher\u2019s presence as his pupil!\u201d And the wanderer Subhadda received the going forth, the ordination in the Buddha\u2019s presence. Not long after his ordination, Venerable Subhadda, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. He understood: \u201cRebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.\u201d And Venerable Subhadda became one of the perfected. He was the last personal disciple of the Buddha. The fifth recitation section. 35. The Buddha\u2019s Last Words Then the Buddha addressed Venerable \u0100nanda: \u201cNow, \u0100nanda, some of you might think: \u2018The teacher\u2019s dispensation has passed. Now we have no Teacher.\u2019 But you should not see it like this. The teaching and training that I have taught and pointed out for you shall be your Teacher after my passing. After my passing, mendicants ought not address each other as \u2018reverend\u2019, as they do today. A more senior mendicant ought to address a more junior mendicant by name or clan, or by saying \u2018reverend\u2019. A more junior mendicant ought to address a more senior mendicant using \u2018sir\u2019 or \u2018venerable\u2019. If it wishes, after my passing the Sa\u1e45gha may abolish the lesser and minor training rules. After my passing, give the divine punishment to the mendicant Channa.\u201d \u201cBut sir, what is the divine punishment?\u201d \u201cChanna may say what he likes, but the mendicants should not correct, advise, or instruct him.\u201d Then the Buddha said to the mendicants, \u201cPerhaps even a single mendicant has doubt or uncertainty regarding the Buddha, the teaching, the Sa\u1e45gha, the path, or the practice. So ask, mendicants! Don\u2019t regret it later, thinking: \u2018We were in the Teacher\u2019s presence and we weren\u2019t able to ask the Buddha a question.\u2019\u201d When this was said, the mendicants kept silent. For a second time \u2026 For a third time the Buddha addressed the mendicants: \u201cPerhaps even a single mendicant has doubt or uncertainty regarding the Buddha, the teaching, the Sa\u1e45gha, the path, or the practice. So ask, mendicants! Don\u2019t regret it later, thinking: \u2018We were in the Teacher\u2019s presence and we weren\u2019t able to ask the Buddha a question.\u2019\u201d For a third time, the mendicants kept silent. Then the Buddha said to the mendicants, \u201cMendicants, perhaps you don\u2019t ask out of respect for the Teacher. So let a friend tell a friend.\u201d When this was said, the mendicants kept silent. Then Venerable \u0100nanda said to the Buddha, \u201cIt\u2019s incredible, sir, it\u2019s amazing! I am quite confident that there is not even a single mendicant in this Sa\u1e45gha who has doubt or uncertainty regarding the Buddha, the teaching, the Sa\u1e45gha, the path, or the practice.\u201d \u201c\u0100nanda, you speak out of faith. But the Realized One knows that there is not even a single mendicant in this Sa\u1e45gha who has doubt or uncertainty regarding the Buddha, the teaching, the Sa\u1e45gha, the path, or the practice. Even the last of these five hundred mendicants is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.\u201d Then the Buddha said to the mendicants: \u201cCome now, mendicants, I say to you all: \u2018Conditions fall apart. Persist with diligence.\u2019\u201d These were the Realized One\u2019s last words. 36. Fully Quenched Then the Buddha entered the first absorption. Emerging from that, he entered the second absorption. Emerging from that, he successively entered into and emerged from the third absorption, the fourth absorption, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, and the dimension of neither perception nor non-perception. Then he entered the cessation of perception and feeling. Then Venerable \u0100nanda said to Venerable Anuruddha, \u201cHonorable Anuruddha, has the Buddha become fully quenched?\u201d \u201cNo, Reverend \u0100nanda. He has entered the cessation of perception and feeling.\u201d Then the Buddha emerged from the cessation of perception and feeling and entered the dimension of neither perception nor non-perception. Emerging from that, he successively entered into and emerged from the dimension of nothingness, the dimension of infinite consciousness, the dimension of infinite space, the fourth absorption, the third absorption, the second absorption, and the first absorption. Emerging from that, he successively entered into and emerged from the second absorption and the third absorption. Then he entered the fourth absorption. Emerging from that the Buddha immediately became fully extinguished. When the Buddha was fully quenched, along with the full extinguishment there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky. When the Buddha was fully quenched, the divinity Sahampati spoke this verse: \u201cAll creatures in this world must lay down this bag of bones. For even a Teacher such as this, unrivaled in the world, the Realized One, attained to power, the Buddha was fully quenched.\u201d When the Buddha was fully quenched, Sakka, lord of gods, spoke this verse: \u201cOh! Conditions are impermanent, their nature is to rise and fall; having arisen, they cease; their settling is blissful.\u201d When the Buddha was fully quenched, Venerable Anuruddha spoke this verse: \u201cThere was no more breathing for the unaffected one of steady heart. Imperturbable, committed to peace, the sage has done his time. He put up with painful feelings without flinching. The liberation of his heart was like the extinguishing of a lamp.\u201d When the Buddha was fully quenched, Venerable \u0100nanda spoke this verse: \u201cThen there was terror! Then they had goosebumps! When the Buddha, endowed with all fine qualities, became fully quenched.\u201d When the Buddha was fully quenched, some of the mendicants there who were not free of desire, with arms raised, falling down like their feet were chopped off, rolling back and forth, lamented: \u201cToo soon the Blessed One has become fully quenched! Too soon the Holy One has become fully quenched! Too soon the Eye of the World has vanished!\u201d But the mendicants who were free of desire endured, mindful and aware, thinking, \u201cConditions are impermanent. How could it possibly be otherwise?\u201d Then Anuruddha addressed the mendicants: \u201cEnough, reverends, do not grieve or lament. Did the Buddha not prepare us for this when he explained that we must be parted and separated from all we hold dear and beloved? How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out? The deities are complaining.\u201d \u201cBut sir, what kind of deities are you thinking of?\u201d \u201cThere are, \u0100nanda, deities\u2014both in space and on the earth\u2014who are aware of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting: \u2018Too soon the Blessed One has become fully quenched! Too soon the Holy One has become fully quenched! Too soon the Eye of the World has vanished!\u2019 But the deities who are free of desire endure, mindful and aware, thinking: \u2018Conditions are impermanent. How could it possibly be otherwise?\u2019\u201d \u0100nanda and Anuruddha spent the rest of the night talking about Dhamma. Then Anuruddha said to \u0100nanda, \u201cGo, \u0100nanda, into Kusin\u0101r\u0101 and inform the Mallas: \u2018V\u0101se\u1e6d\u1e6dhas, the Buddha has become fully quenched. Please come at your convenience.\u2019\u201d \u201cYes, sir,\u201d replied \u0100nanda. Then, in the morning, he robed up and, taking his bowl and robe, entered Kusin\u0101r\u0101 with a companion. Now at that time the Mallas of Kusin\u0101r\u0101 were sitting together at the town hall still on the same business. \u0100nanda went up to them, and announced, \u201cV\u0101se\u1e6d\u1e6dhas, the Buddha has become fully quenched. Please come at your convenience.\u201d When they heard what \u0100nanda had to say, the Mallas, their sons, daughters-in-law, and wives became distraught, saddened, and grief-stricken. And some, with hair disheveled and arms raised, falling down like their feet were chopped off, rolling back and forth, lamented, \u201cToo soon the Blessed One has become fully quenched! Too soon the Holy One has become fully quenched! Too soon the Eye of the World has vanished!\u201d 37. The Rites of Venerating the Buddha\u2019s Corpse Then the Mallas ordered their men, \u201cSo then, lads, collect fragrances and garlands, and all the musical instruments in Kusin\u0101r\u0101.\u201d Then\u2014taking those fragrances and garlands, all the musical instruments, and five hundred pairs of garments\u2014they went to the Mallian sal grove at Upavattana and approached the Buddha\u2019s corpse. They spent the day honoring, respecting, revering, and venerating the Buddha\u2019s corpse with dance and song and music and garlands and fragrances, and making awnings and setting up pavilions. Then they thought, \u201cIt\u2019s too late to cremate the Buddha\u2019s corpse today. Let\u2019s do it tomorrow.\u201d But they spent the next day the same way, and so too the third, fourth, fifth, and sixth days. Then on the seventh day they thought, \u201cHonoring, respecting, revering, and venerating the Buddha\u2019s corpse with dance and song and music and garlands and fragrances, let us carry it to the south of the town, and cremate it there outside the town.\u201d Now at that time eight of the leading Mallas, having bathed their heads and dressed in unworn clothes, said, \u201cWe shall lift the Buddha\u2019s corpse.\u201d But they were unable to do so. The Mallas said to Anuruddha, \u201cWhat is the cause, Honorable Anuruddha, what is the reason why these eight Mallian chiefs are unable to lift the Buddha\u2019s corpse?\u201d \u201cV\u0101se\u1e6d\u1e6dhas, you have one plan, but the deities have a different one.\u201d \u201cBut sir, what is the deities\u2019 plan?\u201d \u201cYou plan to carry the Buddha\u2019s corpse to the south of the town while venerating it with dance and song and music and garlands and fragrances, and cremate it there outside the town. The deities plan to carry the Buddha\u2019s corpse to the north of the town while venerating it with heavenly dance and song and music and garlands and fragrances. Then they plan to enter the town by the northern gate, carry it through the center of the town, leave by the eastern gate, and cremate it there at the Mallian shrine named Coronation.\u201d \u201cSir, let it be as the deities plan.\u201d Now at that time the whole of Kusin\u0101r\u0101 was covered knee-deep with the flowers of the Flame Tree, without gaps even on the filth and rubbish heaps. Then the deities and the Mallas of Kusin\u0101r\u0101 carried the Buddha\u2019s corpse to the north of the town while venerating it with heavenly and human dance and song and music and garlands and fragrances. Then they entered the town by the northern gate, carried it through the center of the town, left by the eastern gate, and deposited the corpse there at the Mallian shrine named Coronation. Then the Mallas said to \u0100nanda, \u201cHonorable \u0100nanda, how do we proceed when it comes to the Realized One\u2019s corpse?\u201d \u201cProceed in the same way as they do for the corpse of a wheel-turning monarch.\u201d \u201cBut how do they proceed with a wheel-turning monarch\u2019s corpse?\u201d \u201cThey wrap a wheel-turning monarch\u2019s corpse with unworn cloth, then with uncarded cotton, then again with unworn cloth. In this way they wrap the corpse with five hundred double-layers. Then they place it in an iron casket filled with oil and close it up with another casket. Then, having built a funeral pyre out of all kinds of aromatics, they cremate the corpse. They build a monument for the wheel-turning monarch at the crossroads. That\u2019s how they proceed with a wheel-turning monarch\u2019s corpse. Proceed in the same way with the Realized One\u2019s corpse. A monument for the Realized One is to be built at the crossroads. When someone there lifts up garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for their lasting welfare and happiness.\u201d Then the Mallas ordered their men, \u201cSo then, lads, collect uncarded cotton.\u201d So the Mallas wrapped the Buddha\u2019s corpse, and placed it in an iron casket filled with oil. Then, having built a funeral pyre out of all kinds of aromatics, they lifted the corpse on to the pyre. 38. Mah\u0101kassapa\u2019s Arrival Now at that time Venerable Mah\u0101kassapa was traveling along the road from P\u0101v\u0101 to Kusin\u0101r\u0101 together with a large Sa\u1e45gha of five hundred mendicants. Then he left the road and sat at the root of a tree. Now at that time a certain \u0100j\u012bvaka ascetic had picked up a Flame Tree flower in Kusin\u0101r\u0101 and was traveling along the road to P\u0101v\u0101. Mah\u0101kassapa saw him coming off in the distance and said to him, \u201cReverend, might you know about our Teacher?\u201d \u201cYes, reverend. Seven days ago the ascetic Gotama was fully quenched. From there I picked up this Flame Tree flower.\u201d Some of the mendicants there who were not free of desire, with arms raised, falling down like their feet were chopped off, rolling back and forth, lamented, \u201cToo soon the Blessed One has become fully quenched! Too soon the Holy One has become fully quenched! Too soon the Eye of the World has vanished!\u201d But the mendicants who were free of desire endured, mindful and aware, thinking, \u201cConditions are impermanent. How could it possibly be otherwise?\u201d Now at that time a monk named Subhadda, who had gone forth when old, was sitting in that assembly. He said to those mendicants, \u201cEnough, reverends, do not grieve or lament. We\u2019re well rid of that Great Ascetic. And we are harried: \u2018This is allowable for you; this is not allowable for you.\u2019 Well, now we shall do what we want and not do what we don\u2019t want.\u201d Then Venerable Mah\u0101kassapa addressed the mendicants, \u201cEnough, reverends, do not grieve or lament. Did the Buddha not prepare us for this when he explained that we must be parted and separated from all we hold dear and beloved? How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out, even the Realized One\u2019s body?\u201d Now at that time four of the leading Mallas, having bathed their heads and dressed in unworn clothes, said, \u201cWe shall light the Buddha\u2019s funeral pyre.\u201d But they were unable to do so. The Mallas said to Anuruddha, \u201cWhat is the cause, Venerable Anuruddha, what is the reason why these four Mallian chiefs are unable to light the Buddha\u2019s funeral pyre?\u201d \u201cV\u0101se\u1e6d\u1e6dhas, the deities have a different plan.\u201d \u201cBut sir, what is the deities\u2019 plan?\u201d \u201cThe deities\u2019 plan is this: Venerable Mah\u0101kassapa is traveling along the road from P\u0101v\u0101 to Kusin\u0101r\u0101 together with a large Sa\u1e45gha of five hundred mendicants. The Buddha\u2019s funeral pyre shall not burn until he bows with his head to the Buddha\u2019s feet.\u201d \u201cSir, let it be as the deities plan.\u201d Then Venerable Mah\u0101kassapa arrived at the Mallian shrine named Coronation at Kusin\u0101r\u0101 and approached the Buddha\u2019s funeral pyre. Arranging his robe over one shoulder and raising his joined palms, he respectfully circled the Buddha three times, keeping him on his right, and bowed with his head to the Buddha\u2019s feet. And the five hundred mendicants did likewise. And when Mah\u0101kassapa and the five hundred mendicants bowed the Buddha\u2019s funeral pyre burst into flames all by itself. And when the Buddha\u2019s corpse was cremated no ash or soot was found from outer or inner skin, flesh, sinews, or synovial fluid. Only the relics remained. It\u2019s like when ghee or oil blaze and burn, and neither ashes nor soot are found. In the same way, when the Buddha\u2019s corpse was cremated no ash or soot was found from outer or inner skin, flesh, sinews, or synovial fluid. Only the relics remained. And of those five hundred pairs of garments only two were not burnt: the innermost and the outermost. But when the Buddha\u2019s corpse was consumed the funeral pyre was extinguished by a stream of water that appeared in the sky, by water dripping from the sal trees, and by the Mallas\u2019 fragrant water. Then the Mallas made a cage of spears for the Buddha\u2019s relics in the town hall and surrounded it with a buttress of bows. For seven days they honored, respected, revered, and venerated them with dance and song and music and garlands and fragrances. 39. Distributing the Relics King Aj\u0101tasattu of Magadha, son of the princess of Videha, heard that the Buddha had become fully quenched at Kusin\u0101r\u0101. He sent an envoy to the Mallas of Kusin\u0101r\u0101: \u201cThe Buddha was an aristocrat and so am I. I too deserve a share of the Buddha\u2019s relics. I will build a monument for them and conduct a memorial service.\u201d The Licchavis of Ves\u0101l\u012b also heard that the Buddha had become fully quenched at Kusin\u0101r\u0101. They sent an envoy to the Mallas of Kusin\u0101r\u0101: \u201cThe Buddha was an aristocrat and so are we. We too deserve a share of the Buddha\u2019s relics. We will build a monument for them and conduct a memorial service.\u201d The Sakyans of Kapilavatthu also heard that the Buddha had become fully quenched at Kusin\u0101r\u0101. They sent an envoy to the Mallas of Kusin\u0101r\u0101: \u201cThe Buddha was our foremost relative. We too deserve a share of the Buddha\u2019s relics. We will build a monument for them and conduct a memorial service.\u201d The Bulis of Allakappa also heard that the Buddha had become fully quenched at Kusin\u0101r\u0101. They sent an envoy to the Mallas of Kusin\u0101r\u0101: \u201cThe Buddha was an aristocrat and so are we. We too deserve a share of the Buddha\u2019s relics. We will build a monument for them and conduct a memorial service.\u201d The Koliyans of R\u0101mag\u0101ma also heard that the Buddha had become fully quenched at Kusin\u0101r\u0101. They sent an envoy to the Mallas of Kusin\u0101r\u0101: \u201cThe Buddha was an aristocrat and so are we. We too deserve a share of the Buddha\u2019s relics. We will build a monument for them and conduct a memorial service.\u201d The brahmin of Ve\u1e6dhad\u012bpa also heard that the Buddha had become fully quenched at Kusin\u0101r\u0101. He sent an envoy to the Mallas of Kusin\u0101r\u0101: \u201cThe Buddha was an aristocrat and I am a brahmin. I too deserve a share of the Buddha\u2019s relics. I will build a monument for them and conduct a memorial service.\u201d The Mallas of P\u0101v\u0101 also heard that the Buddha had become fully quenched at Kusin\u0101r\u0101. They sent an envoy to the Mallas of Kusin\u0101r\u0101: \u201cThe Buddha was an aristocrat and so are we. We too deserve a share of the Buddha\u2019s relics. We will build a monument for them and conduct a memorial service.\u201d When they had spoken, the Mallas of Kusin\u0101r\u0101 said to those various groups: \u201cThe Buddha was fully quenched in our village district. We will not give away a share of his relics.\u201d Then Do\u1e47a the brahmin said to those various groups: \u201cHear, worthy sirs, a single word from me. Our Buddha\u2019s teaching was acceptance. It would not be good to fight over a share of the supreme individual\u2019s relics. Let us make eight portions, worthy sirs, rejoicing in unity and harmony. Let there be monuments far and wide, so many folk may gain faith in the Clear-eyed One!\u201d \u201cWell then, brahmin, you yourself should fairly divide the Buddha\u2019s relics in eight portions.\u201d \u201cYes, worthy sirs,\u201d replied Do\u1e47a to those various groups. He divided the relics as asked and said to them, \u201cWorthy sirs, please give me the urn, and I shall build a monument for it and conduct a memorial service.\u201d So they gave Do\u1e47a the urn. The Moriyas of Pippalivana heard that the Buddha had become fully quenched at Kusin\u0101r\u0101. They sent an envoy to the Mallas of Kusin\u0101r\u0101: \u201cThe Buddha was an aristocrat, and so are we. We too deserve a share of the Buddha\u2019s relics. We will build a monument for them and conduct a memorial service.\u201d \u201cThere is no portion of the Buddha\u2019s relics left, they have already been portioned out. Here, take the embers.\u201d So they took the embers. 40. Venerating the Relics Then King Aj\u0101tasattu of Magadha, the Licchavis of Ves\u0101l\u012b, the Sakyans of Kapilavatthu, the Bulis of Allakappa, the Koliyans of R\u0101mag\u0101ma, the brahmin of Ve\u1e6dhad\u012bpa, the Mallas of P\u0101v\u0101, the Mallas of Kusin\u0101r\u0101, the brahmin Do\u1e47a, and the Moriyas of Pippalivana built monuments for them and conducted memorial services. Thus there were eight monuments for the relics, a ninth for the urn, and a tenth for the embers. That is how it was in the old days. There were eight shares <j>of the Clear-eyed One\u2019s relics. Seven were worshiped in the Black Plum Tree Land. But one share of the most excellent of men was worshiped in R\u0101mag\u0101ma by a dragon king. One tooth is venerated <j>by the gods of the Third Heaven, and one is worshiped in the city of Gandh\u0101ra; another one in the realm of the Kali\u1e45ga King, and one is worshiped by a dragon king. Through their glory this rich earth is adorned with the best of offerings. Thus the Clear-eyed One\u2019s corpse is well honored by the honorable. It\u2019s venerated by lords of gods, dragons, and fairies; and likewise venerated by the finest lords of men. Honor it with cupped palms when you get the chance, for a Buddha is rare even in a hundred eons. Altogether forty even teeth, and the body hair and head hair, were carried off individually by gods across the universe.","title":"The Great Discourse on the Buddha\u2019s Extinguishment","tradition":"Digha Nikaya","translated_text":null,"word_count":20965}