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Digha Nikaya 16
Maha-parinibbana Sutta
The Great Discourse on the Total Unbinding
(excerpt)
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution
only.
http://www.accesstoinsight.org/canon/sutta/digha/dn16a.html
Then the Blessed One said to
Ven. Ananda: "Ananda, let's go to the far shore of the
Hiraññavati River. We'll head for
Upavattana, the Mallans' sal-grove
near Kusinara."
"As you say, lord," Ven. Ananda responded to
the Blessed One.
Then the
Blessed One with a large community of monks went to the far
shore of the Hiraññavati River and headed for Upavattana, the
Mallans' sal-grove near Kusinara. On arrival, he said to Ven.
Ananda, "Ananda, please prepare a bed for me between the twin
sal-trees, with its head to the north. I am tired, and will lie
down."
Responding, "As you say, lord," Ven. Ananda
prepared a bed between the twin sal-trees, with its head to the
north. Then the Blessed One lay down on his right side in the
lion's sleeping posture, with one foot on top of the other,
mindful & alert.[1]
Now at that time the twin sal-trees were in
full bloom, even though it was not the time for flowering. They
showered, strewed, & sprinkled on the Tathagata's body in homage
to him. Heavenly coral-tree blossoms fell from the sky,
showering, strewing, & sprinkling the Tathagata's body in homage
to him. Heavenly sandalwood powder fell from the sky, showering,
strewing, & sprinkling the Tathagata's body in homage to him.
Heavenly music was playing in the sky, in homage to the
Tathagata. Heavenly songs were sung in the sky, in homage to the
Tathagata.
Then the Blessed One said to Ven. Ananda, "Ananda,
the twin sal-trees are in full bloom, even though it's not the
flowering season. They shower, strew, & sprinkle on the
Tathagata's body in homage to him. Heavenly coral-tree blossoms
are falling from the sky... Heavenly sandalwood powder is
falling from the sky... Heavenly music is playing in the sky...
Heavenly songs are sung in the sky, in homage to the Tathagata.
But it is not to this extent that a Tathagata is worshipped,
honored, respected, venerated, or paid homage to. Rather, the
monk, nun, male lay follower, or female lay follower who keeps
practicing the Dhamma in accordance with the Dhamma, who keeps
practicing masterfully, who lives in accordance with the Dhamma:
that is the person who worships, honors, respects, venerates, &
pays homage to the Tathagata with the highest homage. So you
should train yourselves: 'We will keep practicing the Dhamma in
accordance with the Dhamma, we will keep practicing masterfully,
we will live in accordance with the Dhamma.' That's how you
should train yourselves."
Now at that time Ven.
Upavana was standing in front of the Blessed One, fanning
him. Then the Blessed One dismissed him, saying, "Go away, monk.
Don't stand in front of me." Then the thought occurred to Ven.
Ananda, "For a long time, now, this Ven. Upavana has been an
attendant to the Blessed One, staying near him and traveling
with him. But now, in his final hour, he dismisses him, saying,
'Go away, monk. Don't stand in front of me.' Now what is the
reason, what is the cause, why the Blessed One dismisses him,
saying, 'Go away, monk. Don't stand in front of me'?"
Then Ven. Ananda said to the Blessed One, "For
a long time, now, this Ven. Upavana has been an attendant to the
Blessed One, staying near him and traveling with him. But now,
in his final hour, he dismisses him, saying, 'Go away, monk.
Don't stand in front of me.' Now what is the reason, what is the
cause, why the Blessed One dismisses him, saying, 'Go away,
monk. Don't stand in front of me'?"
"Ananda, most of the devatas from ten
world-systems have gathered in order to see the Tathagata. For
twelve leagues all around Upavattana, the Mallans' sal-grove
near Kusinara, there is not the space even of the tip of a
horse-tail hair that is not occupied by eminent devatas. The
devatas, Ananda, are complaining, 'We have come a long distance
to see the Tathagata.[2]
Only once in a long, long time does a Tathagata -- worthy &
rightly self-awakened -- arise in the world. Tonight, in the
last watch of the night, the total Unbinding of the Tathagata
will occur. And this eminent monk is standing in front of the
Blessed One, blocking the way. We aren't getting to see the
Blessed One in his final hour.'"
"But, lord, what is the state of the devatas
the Blessed One is referring to?"
"Ananda, there are devatas who perceive space
to be earth. Tearing at their hair, they are weeping. Uplifting
their arms, they are weeping. As if their feet were cut out from
under them,[3]
they fall down and roll back & forth, crying, 'All too soon, the
Blessed One will be totally unbound! All too soon, the One
Well-gone will be totally unbound! All too soon, the One with
Eyes (alternate reading: the Eye) will disappear from the
world!' Then there are devatas who perceive earth to be earth.
Tearing at their hair, they are weeping. Uplifting their arms,
they are weeping. As if their feet were cut out from under them,
they fall down and roll back & forth, crying, 'All too soon, the
Blessed One will be totally unbound! All too soon, the One
Well-gone will be totally unbound! All too soon, the One with
Eyes will disappear from the world!' But those devatas who are
free from passion acquiesce, mindful & alert: 'Fabrications are
inconstant. What else is there to expect?'"
"In the past, lord, the monks in all
directions, after ending the Rains retreat, came to see the
Tathagata. Thus we got to see & attend to the monks who inspire
the heart. But now, after the Blessed One is gone, we won't get
to see or attend to the monks who inspire the heart."
"Ananda, there are these
four places that merit being seen by a clansman with conviction,
that merit his feelings of urgency & dismay (samvega).
Which four? 'Here the Tathagata was born' is a place that merits
being seen by a clansman with conviction, that merits his
feelings of urgency & dismay. 'Here the Tathagata awakened to
the unexcelled right self-awakening'... 'Here the Tathagata set
rolling the unexcelled wheel of Dhamma'... 'Here the Tathagata
was totally unbound in the remainderless property of Unbinding'
is a place that merits being seen by a clansman with conviction,
that merits his feelings of urgency & dismay. These are the four
places that merit being seen by a clansman with conviction, that
merit his feelings of urgency & dismay. They will come out of
conviction, Ananda -- monks, nuns, male lay followers, & female
lay followers -- to the spots where 'Here the Tathagata was
born,' 'Here the Tathagata awakened to the unexcelled right
self-awakening,' 'Here the Tathagata set rolling the unexcelled
wheel of Dhamma,' 'Here the Tathagata was totally unbound in the
remainderless property of Unbinding.' And anyone who dies while
making a pilgrimage to these memorials with a bright, confident
mind will -- on the break-up of the body, after death --
reappear in a good destination, the heavenly world."
"Lord, what course should we follow with
regard to womenfolk?"
"Not-seeing, Ananda"
"But when there is seeing, lord, what course
should be followed?"
"Not-addressing, Ananda."
"But when we are addressed, what course should
be followed?"
"Mindfulness should be established, Ananda."
"And, lord, what course should we follow with
regard to the Tathagata's body?"
"You are not to be concerned about the
Tathagata's funeral. Please, Ananda, strive for the true goal,
be committed to the true goal, dwell heedful, ardent, & resolute
for the sake of the true goal. There are wise nobles, brahmans,
& householders who are highly confident in the Tathagata. They
will conduct the Tathagata's funeral."
"But, lord, what course should be followed
with regard to the Tathagata's body?"
"The course they follow with regard to the
body of a wheel-turning monarch, Ananda, is the course that
should be followed with regard to the body of the Tathagata."
"And what, lord, is the course they follow
with regard to the body of a wheel-turning monarch?"
"Ananda, they wrap the body of a wheel-turning
monarch in new linen cloth. Having wrapped it in new linen
cloth, they wrap it in teased cotton-wool. Having wrapped it in
teased cotton-wool, they wrap it in new linen cloth. Having done
this 500 times, they place the body in an iron oil-vat, cover it
with an iron lid, make a pyre composed totally of perfumed
substances, and cremate the body. Then they build a burial mound
for the wheel-turning monarch at a great four-way intersection.
That is the course that they follow with regard to the body of a
wheel-turning monarch. The course they follow with regard to the
body of a wheel-turning monarch, Ananda, is the course that
should be followed with regard to the body of the Tathagata. A
burial mound for the Tathagata is to be built at a great
four-way intersection. And those who offer a garland, a scent,
or a perfume powder there, or bow down there, or brighten their
minds there: that will be for their long-term welfare &
happiness.
"There are these four who
are worthy of a burial mound. Which four? A Tathagata, worthy &
rightly self-awakened, is worthy of a burial mound. A Private
Buddha... a disciple of a Tathagata... a wheel-turning monarch
is worthy of a burial mound.
"And for what reason is a Tathagata, worthy &
rightly self-awakened, worthy of a burial mound? [At the
thought,] 'This is the burial mound of a Tathagata, worthy &
rightly self-awakened,' many people will brighten their minds.
Having brightened their minds there, then -- on the break-up of
the body, after death -- they will reappear in a good
destination, the heavenly world. It is for this reason that a
Tathagata, worthy & rightly self-awakened, is worthy of a burial
mound.
"And for what reason is a Private Buddha
worthy of a burial mound? [At the thought,] 'This is the burial
mound of a Private Buddha,' many people will brighten their
minds. Having brightened their minds there, then -- on the
break-up of the body, after death -- they will reappear in a
good destination, the heavenly world...
"And for what reason is a disciple of a
Tathagata worthy of a burial mound? [At the thought,] 'This is
the burial mound of a disciple of a Tathagata,' many people will
brighten their minds. Having brightened their minds there, then
-- on the break-up of the body, after death -- they will
reappear in a good destination, the heavenly world...
"And for what reason is a wheel-turning
monarch worthy of a burial mound? [At the thought,] 'This is the
burial mound of a wheel-turning monarch,' many people will
brighten their minds. Having brightened their minds there, then
-- on the break-up of the body, after death -- they will
reappear in a good destination, the heavenly world. It is for
this reason that a wheel-turning monarch is worthy of a burial
mound.
"These are the four who are worthy of a burial
mound."
Then Ven. Ananda, going into a [nearby]
building, stood leaning against the door jamb, weeping: "Here I
am, still in training, with work left to do, and the total
Unbinding of my teacher is about to occur -- the teacher who has
had such sympathy for me!"
Then the Blessed One said to the monks,
"Monks, where is Ananda?"
"Lord, Ven. Ananda, having gone into that
building, stands leaning against the door jamb, weeping: 'Here I
am, still in training, with work left to do, and the total
Unbinding of my teacher is about to occur -- the teacher who has
had such sympathy for me!'"
Then the Blessed One told a certain monk,
"Come, monk. In my name, call Ananda, saying, 'The Teacher calls
you, my friend.'"
"As you say, lord," the monk answered and,
having gone to Ven. Ananda, on arrival he said, "The Teacher
calls you, my friend."
"As you say, my friend," Ven. Ananda replied.
Then he went to the Blessed One and, on arrival, having bowed
down to him, sat to one side. As he was sitting there, the
Blessed One said to him, "Enough, Ananda. Don't grieve. Don't
lament. Haven't I already taught you the state of growing
different with regard to all things dear & appealing, the state
of becoming separate, the state of becoming otherwise? What else
is there to expect? It's impossible that one could forbid
anything born, existent, fabricated, & subject to disintegration
from disintegrating.
"For a long time, Ananda, you have waited on
the Tathagata with physical acts of good will -- helpful, happy,
whole-hearted, without limit; with verbal acts of good will...
with mental acts of good will -- helpful, happy, whole-hearted,
without limit. You are one who has made merit. Commit yourself
to exertion, and soon you will be without mental fermentations."
Then the Blessed One addressed the monks,
"Monks, those who, in the past, were worthy ones, rightly
self-awakened, had foremost attendants, just as I have had
Ananda. Those who, in the future, will be worthy ones, rightly
self-awakened, will have foremost attendants, just as I have had
Ananda. Ananda is wise, he knows, 'This is the time to approach
to see the Tathagata. This is the time for monks, this the time
for nuns, this the time for male lay-followers, this the time
for female lay-followers, this the time for kings & their
ministers, this the time for sectarians, this the time for the
followers of sectarians.
"There are these
four marvelous & amazing qualities in Ananda. If a group of
monks approaches to see Ananda, they are gratified at the sight
of him. If he speaks Dhamma to them, they are gratified with
what he says. Before they are sated, he falls silent. If a group
of nuns approaches to see Ananda... If a group of male lay
followers approaches to see Ananda... If a group of female lay
followers approaches to see Ananda, they are gratified at the
sight of him. If he speaks Dhamma to them, they are gratified
with what he says. Before they are sated, he falls silent. These
are the four marvelous & amazing qualities in Ananda.
There are these four marvelous &
amazing qualities in a wheel-turning monarch. If a group of
noble warriors approaches to see him... If a group of brahmans
approaches to see him... If a group of householders approaches
to see him... If a group of contemplatives approaches to see
him, they are gratified at the sight of him. If he speaks to
them, they are gratified with what he says. Before they are
sated, he falls silent. In the same way, monks, there are these
four marvelous & amazing qualities in Ananda. If a group of
monks... a group of nuns... a group of male lay followers... a
group of female lay followers approaches to see Ananda, they are
gratified at the sight of him. If he speaks Dhamma to them, they
are gratified with what he says. Before they are sated, he falls
silent. These are the four marvelous & amazing qualities in
Ananda."
When this was said, Ven. Ananda said to the
Blessed One, "Lord, may the Blessed One not be totally unbound
in this little town, this dusty town, this branch township.
There are other great cities: Campa,
Rajagaha, Savatthi,
Saketa, Kosambi,
Vanarasi. May the Blessed One be totally
unbound there. In those cities there are many wealthy noble
warriors, brahmans, & householders who have high confidence in
the Tathagata. They will conduct the Tathagata's funeral."
"Don't say that, Ananda. Don't say that: 'this
little town, this dusty town, this branch township.' In the
past, Ananda, a king named Mahasudassana
was a wheel-turning monarch, a righteous king ruling
righteously, who was a conqueror of the four directions, a
stabilizer of his country, endowed with the seven treasures.
This Kusinara was his capital city, named
Kusavati: twelve leagues long from east to west, seven
leagues wide from north to south. Kusavati was powerful, rich, &
well-populated, crowded with people & prosperous. Just as the
capital city of the devas, named Alakamanda
is powerful, rich, & well-populated, crowded with yakkhas &
prosperous; in the same way, Kusavati was powerful, rich, &
well-populated, crowded with people & prosperous. By day or by
night, it was never lacking in ten sounds: the sound of
elephants, horses, carts, drums, tabors, lutes, songs, cymbals,
gongs, with cries of 'Eat! Drink! Snack!' as the tenth.
"Now, Ananda, go into Kusinara and announce to
the Kusinara Mallans, 'Tonight, Vasitthas, in the last watch of
the night, the total Unbinding of the Tathagata will occur. Come
out, Vasitthas! Come out, Vasitthas! Don't later regret that
"The Tathagata's total Unbinding occurred within the borders of
our very own town, but we didn't get to see him in his final
hour!"'"
Responding, "As you say, lord," Ven. Ananda
put on his robe and -- carrying his bowl & outer robe -- went
unaccompanied into Kusinara. Now at that
time the Kusinara Mallans had met for some business in their
assembly hall. Ven. Ananda went to the assembly hall and on
arrival announced to them, "Tonight, Vasitthas, in the last
watch of the night, the total Unbinding of the Tathagata will
occur. Come out, Vasitthas! Come out, Vasitthas! Don't later
regret that 'The Tathagata's total Unbinding occurred within the
borders of our very own town, but we didn't get to see him in
his final hour!'" When they heard Ven. Ananda, the Mallans
together with their sons, daughters, & wives were shocked,
saddened, their minds overflowing with sorrow. Some of them
wept, tearing at their hair; they wept, uplifting their arms. As
if their feet were cut out from under them, they fell down and
rolled back & forth, crying, "All too soon, the Blessed One will
be totally unbound! All too soon, the One Well-gone will be
totally unbound! All too soon, the One with Eyes will disappear
from the world!"
Then the Mallans together with their sons,
daughters, & wives -- shocked, saddened, their minds overflowing
with sorrow -- went to Ven. Ananda at Upavattana, the Mallans'
sal-grove near Kusinara. The thought occurred to Ven. Ananda,
"If I let the Mallans pay reverence to the Blessed One one by
one, the night will be over before they have finished paying
reverence. What if I were to have them pay reverence to the
Blessed One arranging them family by family, announcing, 'Lord,
the Mallan named so-&-so, together with his children & wives,
servants & retainers, bows down with his head at the Blessed
One's feet.'"[4]
So Ven. Ananda, arranging the Mallans family by family, had them
pay reverence to the Blessed One, [saying,] "Lord, the Mallan
named so-&-so, together with his children & wives, servants &
retainers, bows down with his head at the Blessed One's feet."
In this way Ven. Ananda got the Mallans to pay
reverence to the Blessed One within the first watch of the
night.
Now at that time Subhadda
the Wanderer was staying in Kusinara. He heard, "Tonight, in the
last watch of the night, the total Unbinding of Gotama the
contemplative will take place." Then the thought occurred to
him: "I have heard the elder wanderers, teachers of teachers,
saying that only once in a long, long time do Tathagatas --
worthy ones, rightly self-awakened -- appear in the world.
Tonight, in the last watch of the night, the total Unbinding of
Gotama the contemplative will occur. Now there is a doubt that
has arisen in me, but I have faith that he could teach me the
Dhamma in such a way that I might abandon that doubt."
So he went to Upavattana, the Mallans'
sal-grove and, on arrival, said to Ven. Ananda, "I have heard
the elder wanderers, teachers of teachers, saying that only once
in a long, long time do Tathagatas -- worthy ones, rightly
self-awakened -- appear in the world. Tonight, in the last watch
of the night, the total Unbinding of Gotama the contemplative
will occur. Now there is a doubt that has arisen in me, but I
have faith that he could teach me the Dhamma in such a way that
I might abandon that doubt. It would be good, Ven. Ananda, if
you would let me see him."
When this was said, Ven. Ananda said to him,
"Enough, friend Subhadda. Don't bother the Blessed One. The
Blessed One is tired."
For a second time... For a third time,
Subhadda the Wanderer said to Ven. Ananda, "...It would be good,
Ven. Ananda, if you would let me see him."
For a third time, Ven. Ananda said to him,
"Enough, friend Subhadda. Don't bother the Blessed One. The
Blessed One is tired."
Now, the Blessed One heard the exchange
between Ven. Ananda & Subhadda the Wanderer, and so he said to
Ven. Ananda, "Enough, Ananda. Don't stand in his way. Let him
see the Tathagata. Whatever he asks me will all be for the sake
of knowledge, and not to be bothersome. And whatever I answer
when asked, he will quickly understand."
So Ven. Ananda said to Subhadda the Wanderer,
"Go ahead, friend Subhadda. The Blessed One gives you his
leave."
Then Subhadda
went to the Blessed One and exchanged courteous greetings with
him. After an exchange of friendly greetings & courtesies, he
sat to one side. As he was sitting there, he said to the Blessed
One, "Venerable sir, these priests & contemplatives, each with
his group, each with his community, each the teacher of his
group, an honored leader, well-regarded by people at large --
i.e., Purana Kassapa,
Makkhali Gosala, Ajita Kesakambalin,
Pakudha Kaccayana,
Sañjaya Belatthaputta, & the Nigantha
Nataputta: Do they all have direct knowledge as they
themselves claim, or do they all not have direct knowledge, or
do some of them have direct knowledge and some of them not?"
"Enough, Subhadda. Put this question aside. I
will teach you the Dhamma. Listen, and pay close attention. I
will speak."
"Yes,
lord," Subhadda answered, and the Blessed One said, "In any
doctrine & discipline where the noble eightfold path is not
found, no contemplative of the first... second... third...
fourth order [stream-winner, once-returner, non-returner, or
Arahant] is found. But in any doctrine & discipline where the
noble eightfold path is found, contemplatives of the
first... second... third... fourth order are found. The
noble eightfold path is found in this doctrine & discipline, and
right here there are contemplatives of the first... second...
third... fourth order. Other teachings are empty of
knowledgeable contemplatives. And if the monks dwell rightly,
this world will not be empty of Arahants."
At age twenty-nine I went
forth,
seeking what might be skillful,
and since my going forth
more than fifty years have past.
Outside of the realm
of methodical Dhamma,
there is no contemplative.
"And no contemplative of the
second... third... fourth order. Other teachings are empty of
knowledgeable contemplatives. And if the monks dwell rightly,
this world will not be empty of Arahants."
Then Subhadda the Wanderer said, "Magnificent,
lord! Magnificent! Just as if he were to place upright what was
overturned, to reveal what was hidden, to point out the way to
one who was lost, or to carry a lamp into the dark so that those
with eyes could see forms, in the same way has the Blessed One
-- through many lines of reasoning -- made the Dhamma clear. I
go to the Blessed One for refuge, to the Dhamma, & to the
community of monks. Let me obtain the going forth in the Blessed
One's presence, let me obtain admission."
"Anyone, Subhadda, who has previously belonged
to another sect and who desires the going forth & admission in
this doctrine & discipline, must first undergo probation for
four months. If, at the end of four months, the monks feel so
moved, they give him the going forth & admit him to the monk's
state. But I know distinctions among individuals in this
matter."
"Lord, if that is so, I am willing to undergo
probation for four years. If, at the end of four years, the
monks feel so moved, let them give me the going forth & admit me
to the monk's state."
Then
the Blessed One said to Ven. Ananda, "Very well then, Ananda,
give Subhadda the going forth."
"Yes, lord," Ananda answered.
Then Subhadda said to Ven. Ananda, "It is a
gain for you, Ananda, a great gain, that you have been anointed
here in the Teacher's presence with the pupil's anointing."[5]
Then Subhadda
the Wanderer received the going forth & the admission in the
Blessed One's presence. And not long after his admission --
dwelling alone, secluded, heedful, ardent, & resolute -- he in
no long time reached & remained in the supreme goal of the holy
life, for which clansmen rightly go forth from home into
homelessness, knowing & realizing it for himself in the here &
now. He knew: "Birth is ended, the holy life fulfilled, the task
done. There is nothing further for the sake of this world." And
thus Ven. Subhadda became another one of the Arahants, the last
of the Blessed One's face-to-face disciples.
Then
the Blessed One said to Ven. Ananda, "Now, if it occurs to any
of you -- 'The teaching has lost its authority; we are without a
Teacher' -- do not view it in that way. Whatever Dhamma & Vinaya
I have pointed out & formulated for you, that will be your
Teacher when I am gone.
"At present, the monks address one another as
'friend,' but after I am gone they are not to address one
another that way. The more senior monks are to address the newer
monks by their name or clan or as 'friend.' The newer monks are
to address the more senior monks as 'venerable' or 'sir.'
"After I am gone, the sangha -- if it wants --
may abolish the lesser & minor training rules.[6]
"After I am gone, the monk
Channa should be given the brahma penalty."
"What, lord, is the brahma penalty?"
"Channa may say what he wants, Ananda, but he
is not to be spoken to, instructed, or admonished by the
monks."[7]
Then the Blessed One addressed the monks, "If
even a single monk has any doubt or perplexity concerning the
Buddha, Dhamma, or Sangha, the path or the practice, ask. Don't
later regret that 'The Teacher was face-to-face with us, but we
didn't bring ourselves to ask a counter-question in his
presence.'"
When this was said, the monks were silent.
A second time, the Blessed One said, "If even
one of the monks has any doubt or perplexity concerning the
Buddha, Dhamma, or Sangha, the path or the practice, ask. Don't
later regret that 'The Teacher was face-to-face with us, but we
didn't bring ourselves to ask a counter-question in his
presence.'"
A second time, the monks were silent.
A third time, the Blessed One said, "If even
one of the monks has any doubt or perplexity concerning the
Buddha, Dhamma, or Sangha, the path or the practice, ask. Don't
later regret that 'The Teacher was face-to-face with us, but we
didn't bring ourselves to ask a counter-question in his
presence.'"
A third time, the monks were silent.
Then the Blessed One addressed the monks,
"Now, if it's out of respect for the Teacher that you don't ask,
let a friend inform a friend."
When this was said, the monks were silent.
Then Ven. Ananda said to the Blessed One,
"It's amazing, lord. It's marvelous. I'm confident that, in this
community of monks, there is not even a single monk who has any
doubt or perplexity concerning the Buddha, Dhamma, or Sangha,
the path or the practice."
"You, Ananda, speak out of confidence, while
there is knowledge in the Tathagata that, in this community of
monks, there is not even a single monk who has any doubt or
perplexity concerning the Buddha, Dhamma, or Sangha, the path or
the practice. Of these 500 monks, the most backward is a
stream-winner, not destined for the planes of deprivation,
headed to self-awakening for sure."
Then
the Blessed One addressed the monks, "Now, then, monks, I exhort
you: All fabrications are subject to decay. Bring about
completion by being heedful." Those were the Tathagata's last
words.
Then the Blessed One entered the first jhana.
Emerging from that he entered the second jhana. Emerging from
that, he entered the third... the fourth jhana... the dimension
of the infinitude of space... the dimension of the infinitude of
consciousness... the dimension of nothingness... the dimension
of neither perception nor non-perception. Emerging from that, he
entered the cessation of perception & feeling.
Then Ven. Ananda said to
Ven. Anuruddha, "Ven. Anuruddha,[8]
the Blessed One is totally unbound."
"No, friend Ananda. The Blessed One isn't
totally unbound. He has entered the cessation of perception &
feeling."
Then the Blessed One, emerging from the
cessation of perception & feeling, entered the dimension of
neither perception nor non-perception. Emerging from that, he
entered the dimension of nothingness... the dimension of the
infinitude of consciousness... the dimension of the infinitude
of space... the fourth jhana... the third... the second... the
first jhana. Emerging from the first jhana he entered the
second... the third... the fourth jhana. Emerging from the
fourth jhana, he immediately was totally Unbound.
When the Blessed One was totally Unbound,
simultaneously with the total Unbinding, there was a great
earthquake, awesome & hair-raising, and the drums of the devas
sounded.
When the Blessed One was totally Unbound,
simultaneously with the total Unbinding,
Sahampati Brahma uttered this verse:
All beings -- all -- in the
world,
will cast off the bodily heap
in the world
where a Teacher like this
without peer in the world
the Tathagata, with strength attained,
the Rightly Self-Awakened One,
has been totally
Unbound.
When the Blessed One was
totally Unbound, simultaneously with the total Unbinding,
Sakka, ruler of the gods, uttered this
verse:
How inconstant are
compounded things!
Their nature: to arise & pass away.
They disband as they are arising.
Their total stilling is bliss.
When the Blessed One was
totally Unbound, simultaneously with the total Unbinding, Ven.
Anuruddha uttered this verse:
He had no in-&-out
breathing,
the one who was Such, the firm-minded one,
imperturbable
& bent on peace:
the sage completing his span.
With heart unbowed
he endured the pain.
Like a flame's unbinding
was the liberation
of awareness.
When the Blessed One was
totally Unbound, simultaneously with the total Unbinding, Ven.
Ananda uttered this verse:
It was awe-inspiring.
It was hair-raising
when, displaying the foremost
accomplishment in all things,
the Rightly Self-Awakened One
was totally Unbound.
When the Blessed One was
totally Unbound, simultaneously with the total Unbinding, some
of the monks present who were not without passion wept,
uplifting their arms. As if their feet were cut out from under
them, they fell down and rolled back & forth, crying, "All too
soon is the Blessed One totally unbound! All too soon is the One
Well-gone totally unbound! All too soon, the One with Eyes has
disappeared from the world!" But those monks who were free from
passion acquiesced, mindful & alert: "Fabrications are
inconstant. What else is there to expect?"
Then Ven. Anuruddha addressed the monks,
"Enough, friends. Don't grieve. Don't lament. Hasn't the Blessed
One already taught the state of growing different with regard to
all things dear & appealing, the state of becoming separate, the
state of becoming otherwise? What else is there to expect? It's
impossible that one could forbid anything born, existent,
fabricated, & subject to disintegration from disintegrating. The
devatas, friends, are complaining."
[Ananda:] "But, Ven. Anuruddha, what is the
state of the devatas the Blessed One is referring to?"
"Friend Ananda, there are devatas who perceive
space to be earth. Tearing at their hair, they are weeping.
Uplifting their arms, they are weeping. As if their feet were
cut out from under them, they fall down and roll back & forth,
crying, 'All too soon is the Blessed One totally unbound! All
too soon is the One Well-gone totally unbound! All too soon, the
One with Eyes has disappeared from the world!' Then there are
devatas who perceive earth to be earth. Tearing at their hair,
they are weeping. Uplifting their arms, they are weeping. As if
their feet were cut out from under them, they fall down and roll
back & forth, crying, 'All too soon is the Blessed One totally
unbound! All too soon is the One Well-gone totally unbound! All
too soon, the One with Eyes has disappeared from the world!' But
those devatas who are free from passion acquiesce, mindful &
alert: 'Fabrications are inconstant. What else is there to
expect?'"
Then Ven. Anuruddha & Ven. Ananda spent the
remainder of the night in Dhamma talk.
Then Ven. Anuruddha said to Ven. Ananda, "Go,
friend Ananda. Entering Kusinara, announce to the Kusinara
Mallans, 'The Blessed One, Vasitthas, is totally unbound. Now is
the time for you to do as you see fit.'"
Responding, "As you say, sir," Ven. Ananda in
the early morning put on his robe and -- carrying his bowl &
outer robe -- went unaccompanied into Kusinara. Now at that time
the Kusinara Mallans had met for some business in their assembly
hall. Ven. Ananda went to the assembly hall and on arrival
announced to them, "The Blessed One, Vasitthas, is totally
unbound. Now is the time for you to do as you see fit."
When they heard Ven. Ananda, the Mallans
together with their sons, daughters, & wives were shocked,
saddened, their minds overflowing with sorrow. Some of them
wept, tearing at their hair; they wept, uplifting their arms. As
if their feet were cut out from under them, they fell down and
rolled back & forth, crying, "All too soon is the Blessed One
totally unbound! All too soon is the One Well-gone totally
unbound! All too soon, the One with Eyes has disappeared from
the world!"
Then the Kusinara Mallans ordered their men,
"In that case, I say, gather scents, garlands, & all the musical
instruments in Kusinara!" Then, taking scents, garlands, & all
the musical instruments in Kusinara, along with 500 lengths of
cloth, the Kusinara Mallans went to the Blessed One's body in
Upavattana, the Mallans' sal-grove near Kusinara. On arrival,
they spent the entire day in worshipping, honoring, respecting,
& venerating the Blessed One's body with dances, songs, music,
garlands, & scents, in making cloth canopies and arranging
floral wreaths. Then the thought occurred to them, "It's too
late today to cremate the Blessed One's body. We'll cremate the
Blessed One's body tomorrow." And so they spent the second day,
the third day, the fourth day, the fifth day, the sixth day in
worshipping, honoring, respecting, & venerating the Blessed
One's body with dances, songs, music, garlands, & scents, in
making cloth canopies and arranging floral wreaths.
Then on the seventh day the thought occurred
to them, "Worshipping, honoring, respecting, & venerating to the
Blessed One's body with dances, songs, music, garlands, &
scents, let's carry it to the south, around the outside of the
town, and cremate it to the south of the town."
Then eight leading Mallans, having bathed
their heads and wearing new linen cloth, thinking, "We'll lift
up the Blessed One's body," were unable to lift it. So the
Kusinara Mallans asked Ven. Anuruddha, "What is the reason, Ven.
Anuruddha, what is the cause, why these eight leading Mallans,
having bathed their heads and wearing new linen cloth, thinking,
'We'll lift up the Blessed One's body,' are unable to lift it?"
"Your intention, Vasitthas, is one thing. The
devas' intention is another."
"But what, Ven. Anuruddha, is the devas'
intention?"
"Your intention, Vasitthas, is, 'Worshipping,
honoring, respecting, & venerating the Blessed One's body with
dances, songs, music, garlands, & scents, let's carry it to the
south, around the outside of the town, and cremate it to the
south of the town.' The devas' intention is, 'Worshipping,
honoring, respecting, & venerating the Blessed One's body with
heavenly dances, songs, music, garlands, & scents, let's carry
it to the north of the town, enter the town through the north
gate, carry it through the middle of the town and out the east
gate to the Mallans' memorial called
Makuta-bandhana, to cremate it there.'"
"Then let it be, venerable sir, in line with
the devas' intention."
Now at that time Kusinara -- even to its
rubbish heaps & cesspools -- was strewn knee-deep in coral-tree
flowers. So the devas & the Kusinara Mallans, worshipping,
honoring, respecting, & venerating the Blessed One's body with
heavenly & human dances, songs, music, garlands, & scents,
carried it to the north of the town, entered the town through
the north gate, carried it through the middle of the town and
out the east gate to the Mallans' memorial called
Makuta-bandhana. There they set it down.
Then the Kusinara Mallans said to Ven. Ananda,
"Venerable sir, what course should we follow with regard to the
Tathagata's body?"
"The course they follow with regard to the
body of a wheel-turning monarch, Vasitthas, is the course that
should be followed with regard to the body of the Tathagata."
"And what, venerable sir, is the course they
follow with regard to the body of a wheel-turning monarch?"
"Vasitthas, they wrap the body of a
wheel-turning monarch in new linen cloth. Having wrapped it in
new linen cloth, they wrap it in teased cotton-wool. Having
wrapped it in teased cotton-wool, they wrap it in new linen
cloth. Having done this 500 times, they place the body in an
iron oil-vat, cover it with an iron lid, make a pyre composed
totally of perfumed substances, and cremate the body. Then they
build a burial mound for the wheel-turning monarch at a great
four-way intersection. That is the course that they follow with
regard to the body of a wheel-turning monarch. The course they
follow with regard to the body of a wheel-turning monarch,
Vasitthas, is the course that should be followed with regard to
the body of the Tathagata. A burial mound for the Tathagata is
to be built at a great, four-way intersection. And those who
offer a garland, a scent, or a perfume powder there, or bow down
there, or brighten their minds there: that will be for their
long-term welfare & happiness."
So the Kusinara Mallans ordered their men, "In
that case, I say, gather the Mallans' teased cotton-wool."
Then they wrapped the Blessed One's body in
new linen cloth. Having wrapped it in new linen cloth, they
wrapped it in teased cotton-wool. Having wrapped it in teased
cotton-wool, they wrapped it in new linen cloth. Having done
this 500 times, they placed the body in an iron oil-vat, covered
it with an iron lid, made a pyre composed totally of perfumed
substances, and set the body on the pyre.
Now at that time Ven. Maha
Kassapa was traveling on the highway from
Pava to Kusinara with a large community of monks,
approximately 500 monks in all. Leaving the road, he sat down at
the foot of a tree. Meanwhile, a certain naked ascetic, carrying
a coral-tree flower from Kusinara, was traveling on the highway
to Pava. Ven. Maha Kassapa saw the naked ascetic coming from
afar, and on seeing him said to him, "Do you know our teacher,
friend?"
"Yes, friend, I know him. Seven days ago
Gotama the contemplative was totally unbound. That's how I got
this coral-tree flower."
With that, some of the monks present who were
not without passion wept, uplifting their arms. As if their feet
were cut out from under them, they fell down and rolled back &
forth, crying, "All too soon is the Blessed One totally unbound!
All too soon is the One Well-gone totally unbound! All too soon,
the One with Eyes has disappeared from the world!" But those
monks who were free from passion acquiesced, mindful & alert:
"Fabrications are inconstant. What else is there to expect?"
Now at that time a monk named
Subhadda[9]
who had gone forth when old was sitting among the group. He said
to the monks, "Enough, friends. Don't grieve. Don't lament.
We're well rid of the Great Contemplative. We've been harassed
by [his saying], 'This is allowable. This is not allowable.' But
now we will do what we want to do, and not do what we don't want
to do."[10]
Then Ven. Maha Kassapa addressed the monks,
"Enough, friends. Don't grieve. Don't lament. Hasn't the Blessed
One already taught the state of growing different with regard to
all things dear & appealing, the state of becoming separate, the
state of becoming otherwise? What else is there to expect? It's
impossible that one could forbid anything born, existent,
fabricated, & subject to disintegration from disintegrating."
Then four leading Mallans, having bathed their
heads and wearing new linen cloth, thinking, "We'll ignite the
Blessed One's pyre," were unable to ignite it. So the Kusinara
Mallans asked Ven. Anuruddha, "What is the reason, Ven.
Anuruddha, what is the cause, why these four leading Mallans,
having bathed their heads and wearing new linen cloth, thinking,
'We'll ignite the Blessed One's pyre,' are unable to ignite it?"
"Your intention, Vasitthas, is one thing. The
devas' intention is another."
"But what, Ven. Anuruddha, is the devas'
intention?"
"The devas' intention, Vasitthas, is, 'This
Ven. Maha Kassapa is traveling on the highway from Pava to
Kusinara with a large community of monks, approximately 500
monks in all. The Blessed One's pyre will not catch fire until
Ven. Maha Kassapa has worshipped the Blessed One's feet with his
head.'"
"Then let it be, venerable sir, in line with
the devas' intention."
So Ven.
Maha Kassapa went to the Blessed One's pyre at Makuta-bandhana,
the Mallans' memorial near Kusinara. On arrival, arranging his
robe over one shoulder, he placed his hands palm-to-palm over
his heart, circumambulated the pyre, uncovered the Blessed One's
feet,[11]
and worshipped them with his head. And the 500 monks, arranging
their robes over one shoulder, placed their hands palm-to-palm
over their hearts, circumambulated the pyre, and worshipped the
Blessed One's feet with their heads. As soon as it had been
worshipped by Ven. Maha Kassapa and the 500 monks, the Blessed
One's pyre caught fire of its own accord. In the burning of the
Blessed One's body, no cinder or ash of the outer skin, inner
skin, flesh, tendons, or oil of the joints could be discerned.
Only the bone-relics[12]
remained. Just as in the burning of ghee or oil, no cinder or
ash can be discerned; in the same way, in the burning of the
Blessed One's body, no cinder or ash of the outer skin, inner
skin, flesh, tendons, or oil of the joints could be discerned.
Only the bone-relics remained. And of the 500 twin-wrappings
only two were burnt: the innermost & the outermost.
When the Blessed One's body was consumed, a
cascade of water fell from the sky, extinguishing the Blessed
One's pyre. Water shot up from a sal-tree as well, extinguishing
the Blessed One's pyre. The Kusinara Mallans, with all kinds of
scented water, extinguished the Blessed One's pyre. Then for
seven days they kept the bone-relics in their assembly hall --
setting them round with a lattice of spears surrounded by
ramparts of bows -- worshipping, honoring, respecting, &
venerating them with dances, songs, music, garlands, & scents.
Then King Ajatasattu
Vedehiputta of Magadha heard, "The Blessed One, they say, has
been totally unbound in Kusinara." So he sent an envoy to the
Kusinara Mallans: "The Blessed One was a noble warrior. I, too,
am a noble warrior. I deserve a share of the Blessed One's
bone-relics. I, too, will build a burial mound and hold a
ceremony for them."
The Licchavis of
Vesali heard, "The Blessed One, they say,
has been totally unbound in Kusinara." So they sent an envoy to
the Kusinara Mallans: "The Blessed One was a noble warrior. We,
too, are noble warriors. We deserve a share of the Blessed One's
bone-relics. We, too, will build a burial mound and hold a
ceremony for them."
The Sakyans of
Kapilavatthu heard, "The Blessed One,
they say, has been totally unbound in Kusinara." So they sent an
envoy to the Kusinara Mallans: "The Blessed One was the greatest
of our relatives. We deserve a share of the Blessed One's
bone-relics. We, too, will build a burial mound and hold a
ceremony for them."
The Buliyans of
Allakappa... The
Koliyans of Ramagama heard, "The
Blessed One, they say, has been totally unbound in Kusinara." So
they sent an envoy to the Kusinara Mallans: "The Blessed One was
a noble warrior. We, too, are noble warriors. We deserve a share
of the Blessed One's bone-relics. We, too, will build a burial
mound and hold a ceremony for them."
The Brahman of Vetha Island
heard, "The Blessed One, they say, has been totally unbound in
Kusinara." So he sent an envoy to the Kusinara Mallans: "The
Blessed One was a noble warrior. I am a brahman. I deserve a
share of the Blessed One's bone-relics. I, too, will build a
burial mound and hold a ceremony for them."
The Pava Mallans heard, "The Blessed One, they
say, has been totally unbound in Kusinara." So they sent an
envoy to the Kusinara Mallans: "The Blessed One was a noble
warrior. We, too, are noble warriors. We deserve a share of the
Blessed One's bone-relics. We, too, will build a burial mound
and hold a ceremony for them."
When this was said, the Kusinara Mallans said
to the groups & factions, "The Blessed One was totally unbound
within the borders of our own town. We will not give up a share
of the Blessed One's bone-relics."
When this was said, Dona
the brahman addressed the groups & factions,
Listen, good sirs,
to a word from me.
Our Awakened One taught
forbearance.
It's not good that there should be combat
over the relics of the highest one.
Let's unite in concord,
on friendly terms,
and make eight shares.
Let there be
burial mounds
in the various directions,
many people made confident
in the One with Eyes.
"In that case, brahman, you
yourself divide the Blessed One's bone-relics into eight equal
shares."
Responding, "As you say, good sirs," to the
groups & factions, Dona the brahman divided the Blessed One's
bone-relics into eight equal shares and then said to the groups
& factions, "Good sirs, give me this urn. I will build a burial
mound and hold a ceremony for the urn." They gave him the urn.
Then the Moriyans of
Pipphalivana heard, "The Blessed One,
they say, has been totally unbound in Kusinara." So they sent an
envoy to the Kusinara Mallans: "The Blessed One was a noble
warrior. We, too, are noble warriors. We deserve a share of the
Blessed One's bone-relics. We, too, will build a burial mound
and hold a ceremony for them."
"There is no [remaining] share of the Blessed
One's bone-relics. They have been divided. Take the embers from
here." They took the embers from there.
Then King Ajatasattu Vedehiputta of Magadha
built a burial mound and held a ceremony for the Blessed One's
relics in Rajagaha.
The Licchavis of Vesali built a burial mound
and held a ceremony for the Blessed One's relics in Vesali.
The Sakyans of Kapilavattu built a burial
mound and held a ceremony for the Blessed One's relics in
Kapilavattu.
The Buliyans of Allakappa built a burial mound
and held a ceremony for the Blessed One's relics in Allakappa.
The Koliyans of Ramagama built a burial mound
and held a ceremony for the Blessed One's relics in Ramagama.
The brahman of Vettha Island built a burial
mound and held a ceremony for the Blessed One's relics on Vettha
Island.
The Pava Mallans built a burial mound and held
a ceremony for the Blessed One's relics in Pava.
The Kusinara Mallans built a burial mound and
held a ceremony for the Blessed One's relics in Kusinara.
Dona the brahman built a burial mound and held
a ceremony for the urn.
The Moriyans of Pipphalivana built a burial
mound and held a ceremony for the embers in Pipphalivana.
Thus there were eight burial mounds for the
bone-relics, a ninth for the urn, and a tenth for the embers.
That is how it was in the past.
Notes
1.
In preceding sections of the discourse, the standard phrase
describing the Buddha's act of lying down to rest reads, "Then
the Blessed One lay down on his right side in the lion's
sleeping posture, with one foot on top of the other, mindful &
alert, having made a mental note to get up." Here, however, the
Buddha is lying down for the last time and will pass away in
this posture, so he makes no mental note to get up.
2.
From Vedic times, it has been considered auspicious in India to
gaze on a holy person or heavenly being, and to be gazed on by
such a being as well. Here the fact that heavenly beings
themselves want to gaze on the Buddha indicates the high regard
they have for him (this is also the motive for their Great
Meeting in
DN 20); the phrase later in this paragraph, "the One with
Eyes," indicates that they also regarded his gaze as highly
auspicious for them. Later passages in this discourse indicate
that human beings have similar feelings about the auspiciousness
of the Buddha's gaze and the Buddha as an object of one's own
gaze. A great deal of the later history of Buddhism in India --
including devotional practice, Buddhology, meditation practice,
and even the architecture of monasteries -- grew out of the
continuing desire to have a vision of the Buddha and to be gazed
on by the Buddha, even after his Parinibbana.
It is sometimes assumed, based on a passage in
SN XXII.87, that the Pali Canon is uniformly negative toward
this aspect of Buddhist tradition. There, Ven. Vakkali, who is
ill, states that "For a long time have I wanted to come & see
the Blessed One, but I haven't had the bodily strength to do
so," and the Buddha comforts him, "Enough, Vakkali. Why do you
want to see this filthy body? Whoever sees the Dhamma sees me;
whoever sees me sees the Dhamma." It should be noted, however,
that the Buddha's treatment of this topic is sensitive to the
context. In SN XXII.87, he is talking to a monk who (1) is too
sick to come see the Buddha on his own strength; and (2) is on
the verge of arahantship. Here in DN 16, however, the Buddha
dismisses Ven. Upavana so as to honor the desire of the devas
who want to see him in his last hour; and he sends Ven. Ananda
into Kusinara to inform the lay people there so that they too
will be able to see him in his last hour. His motive here may be
similar to that given for encouraging the building of a burial
mound dedicated to him: seeing him will help human & heavenly
beings brighten their minds, and that will be for their
long-term welfare & happiness. Thus the attitudes expressed on
this topic in the Pali Canon, when taken in their entirety, are
more complex than is generally recognized.
3.
Reading chinna-pada with the Thai edition.
4.
The desire to have one's name announced to a holy person appears
to have been a part of pre-Buddhist devotional practice in
India. This passage, along with others in the Canon, indicates
that it was quickly adopted into Buddhist devotional practice as
well. It lived on in later Buddhist practice in the custom of
having the donor's name inscribed in bas-reliefs placed near or
on a stupa, even in locations where the name would not be
visible to human eyes.
5.
The commentary notes that Subhadda makes this statement based on
non-Buddhist practices he knew from his previous sectarian
affiliation.
6.
The Cullavagga (XI.9) tells of how the monks at the First
Council could not agree on which rules should be classed as
lesser & minor. Ven. Ananda himself confessed that he neglected
to ask the Buddha on this point. One of the monks made a motion
that -- since many of the rules affect the laity, and the laity
would look down on the monks for rescinding them after the
Buddha's death -- none of the rules should be rescinded. This
motion was adopted by the Council.
7.
A monk named Channa is depicted at several spots in the Vinaya
as despising all other monks on the grounds that "The Buddha is
mine, the Dhamma is mine, it was by my young master that the
Dhamma was realized." (Sanghadisesa
12) This would fit in with the post-canonical tradition
identifying Channa as the horseman who accompanied the young
Prince Siddhartha on the night of the latter's Great
Renunciation. Two rules in the Vinaya --
Sanghadisesa 12 &
Pacittiya 12 -- depict him as devious & impossible to
admonish. Cv.XI reports events after the Parinibbana, telling of
how news of the brahma-penalty shocked Channa to his senses. As
a result, he changed his ways and eventually became an arahant.
As Ven. Ananda then explains in that passage, the brahma-penalty
was automatically lifted at the moment of Ven. Channa's final
attainment.
SN XXII.90 tells a different version of how Ven. Channa
changed his attitude and broke through to the Dhamma.
8.
Ven. Ananda, assuming that the Buddha has passed away, addresses
Ven. Anuruddha -- his senior -- as "venerable sir," in line with
the Buddha's instructions.
9.
A different Subhadda from the Buddha's last face-to-face
disciple.
10.
In Cullavagga XI.1, Ven. Maha Kassapa cites this statement as
good reason to hold a council for standardizing the Dhamma &
Vinaya "before what is not-dhamma shines out and dhamma is
obscured, before what is not-discipline shines out and
discipline is obscured; before those who speak what is not-dhamma
become strong and those who speak what is dhamma become weak;
before those who speak what is not-discipline become strong and
those who speak what is discipline become weak." Thus the First
Council was held during the Rains Retreat following the Buddha's
Parinibbana.
11.
The commentary notes that Ven. Maha Kassapa entered the fourth
jhana, which he used as the basis for a feat of psychic power so
that the Buddha's feet would appear out of their extensive
wrappings.
12.
Up to this point in the narrative, the Buddha's body is called a
sarira (singular). Here the noun becomes plural, with the
meaning of "relics," and remains plural for the remainder of the
narrative.
See also:
AN III.72;
AN III.78;
AN IV.42;
AN IV.192.
Revised: Tue
21-Oct-2003
http://www.accesstoinsight.org/canon/sutta/digha/dn16a.html
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