Ven. Ānanda’s Questions

Then Ven. Ānanda put a series of questions to which the Buddha answered in detail.

Ven. Ānanda: “Venerable sir, how should we conduct ourselves with regard to women?”

Buddha: “Not seeing them, Ānanda.”

Hence the best way, the Buddha says, is not to see any woman. For if a monastic stays with closed doors and windows inside the monastery, and if a woman were to appear at the door, there is no idea in him of attachment to the woman so long as he does not see her. But when he sees her, some thought of desire may come into his mind, and the mind is agitated. That is why the Buddha says it is best for a monastic not to see a woman.

Ven. Ānanda: “Venerable sir, if we should unavoidably see them, what should we do?”

Buddha: “Do not speak to them, Ānanda.”

On going for alms collection in the mornings, women devotees usually come to offer alms food. They will have to be seen by monastics. In such a case, the Buddha says: “Consider the woman as if she were a fierce man with a sharp knife in his hand, who says to you: ‘If you dare speak to me, I will cut off your head,’ or as a Yakkha who says to you: ‘If you speak to me, I will devour you.’ Consider that if you were to speak to the fierce man or to the Yakkha your life is at stake for the present life only, whereas, if you were to speak to the woman whom you are obliged to see, you are liable to fall to the four lower worlds. If a monastic were to enter into conversation with a woman, there occurs familiarity. When there is familiarity, attachment arises. When the monastic’s mind becomes attached to a woman, his morality is spoilt and it leads him to the four lower worlds. That is why the Buddha says to not speak to them.

Ven. Ānanda: “Venerable sir, if we have occasion to speak to them what should we do?” [1066]

Buddha: “Ānanda, consider the woman to be your mother, or sister, etc., as the case may be, and be mindful.”

A monastic will, on occasion, be obliged to talk to a woman. She might want to know the fasting days, or she might ask to have the precepts administered, or she might request a discourse, or she might like a doctrinal point cleared. On such occasions, it is quite inadvisable for a monastic to remain silent, lest he should be taken as a dumb monastic or a dullard. If perforce, a monastic is obliged to talk to a woman, he should regard her as his own mother, if the woman is of the age of his mother, or as his own sister, if she is of the age of his sister, or as his own daughter, if she is of the age of a daughter to him. ⁶

⁶ See the Discourse to Bhāradvāja (Bhāradvāja-sutta, SN 35.127).

Ven. Ānanda: “Venerable sir, after the Fortunate One has passed away, what should we do with regards to the remains of the Realised One?”

Buddha: “Ānanda, do not trouble yourself about doing honour to the remains of the Realised One. I exhort you, Ānanda, devote yourselves to the noble practice. Strive in all earnest, without negligence, directing your mind towards Nibbāna. Ānanda, wise nobles, wise Brahmins and wise householders are there, in deepest devotion to the Realised One, who will see to the task of doing honour to the remains of the Realised One.”

Ven. Ānanda: “Venerable sir, in what manner should those wise nobles, wise Brahmins and wise householders perform regarding the remains of the Realised One?”

By this Ven. Ānanda means to say that those wise nobles, and so on, would certainly be seeking advice from him as regards the funeral rites, and so he wants to have a broad suggestion from the Buddha in the matter.

Buddha: “Ānanda, it should be performed as in the case of treating the remains of a Universal Monarch.”

Ven. Ānanda: “Venerable sir, what is the procedure in the case of treating the remains of a Universal Monarch?”

Buddha: “Ānanda, the procedure is as follows: The body of a Universal Monarch, after his decease, is wrapped up in new cloth which is made in the province of Kāsi. Over that wrapping there should be a wrapping of carded cotton-wool. ⁷ Over the cotton-wool wrapping, there should be another layer of wrapping with new cloth made in Kāsi. Then another layer of wrapping with cotton wool should be made. In this way, the body of the Universal Monarch is wrapped up in 500 pairs of cloth in successive layers and cotton wool. Then it is placed in an oil vat wrought with gold, and covered with a lid wrought with gold. Then it is placed upon a funeral pyre built of various kinds of scented wood and the body of the Universal Monarch is cremated. Then they build a shrine in memory of the Universal Monarch at the junction of the four highways. Ānanda, this is the procedure in the case of the remains of a Universal Monarch.

⁷ This is because cloth made in Kāsi is too fine to absorb oil and only cotton wool can absorb oil.

Ānanda, as is the procedure followed with regard to the relics of a Universal Monarch, so also should the procedure be followed with regard to the relics of the Realised One. A relic shrine (stūpa) to the honour of the Realised One should be erected at the junction of the four highways. People will make offerings of flowers or incense or scented powder, or pay homage, or will reflect on the Buddha’s greatness in front of the shrine, and for such deeds of devotion, those people will enjoy benefit and happiness for a long time.

Four Types of Person Worthy of a Relic Shrine Ānanda, there are four types or classes of persons who are worthy of honouring by a <small>[1067]</small> shrine in their memory. They are:

1. A Realised One, a Worthy One, a Perfectly Self-Awakened One.

2. A Paccekabuddha.

3. A noble disciple of a Realised One.

4. A Universal Monarch.

Ānanda, on account of what special benefit is a Realised One, the Arahat, Perfectly Self-Awakened, worthy of a shrine? Ānanda, a shrine, in honour of a Realised One, arouses in the pilgrims who visit it a keen sense of devotion, with the reverential thought: ‘This shrine is in memory of the Arahat, Perfectly Self-Awakened Buddha.’ Having reverentially recalled the memory of the Realised One, after the death and dissolution of their bodies, these pilgrims will be bound for fortunate destinations. They will be reborn in the Deva realm. Ānanda, it is on account of this special benefit that a Realised One, Arahat, Perfectly Self-Awakened, is worthy of a shrine.

Ānanda, on account of what special benefit is a Paccekabuddha worthy of a shrine? Ānanda, a shrine in honour of a Paccekabuddha arouses in the pilgrims who visit it a keen sense of devotion, with the reverential thought: ‘This shrine is in memory of a Paccekabuddha who discovered the four noble truths by himself without the guidance of any teacher.’ Having reverentially recalled the memory of the Paccekabuddha, after the death and dissolution of their bodies, these pilgrims will be bound for fortunate destinations, they will be reborn in the Deva realm. Ānanda, it is on account of this special benefit that a Paccekabuddha is worthy of a shrine.

Ānanda, on account of what special benefit is a noble disciple (ariya) worthy of a shrine? Ānanda, a shrine in honour of a noble disciple (ariya) arouses in the pilgrims who visit it a keen sense of devotion, with the reverential thought: ‘This shrine is in memory of a noble disciple (ariya) of the Arahat, Perfectly Self-Awakened Buddha.’ Having reverentially recalled the memory of the noble disciple (ariya), after the death and dissolution of their bodies, these pilgrims will be bound for fortunate destinations; they will be reborn in the Deva realm. Ānanda it is on account of this special benefit that a noble disciple (ariya) is worthy of a shrine.

Ānanda on account of what special benefit is a Universal Monarch worthy of a shrine? Ānanda, a shrine in honour of a Universal Monarch arouses in the pilgrims who visit it a keen sense of devotion, with the reverential thought: ‘This shrine is in memory of a Universal Monarch who lived and ruled righteously.’ Having reverentially recalled the memory of the Universal Monarch, after the death and dissolution of their bodies, these pilgrims will be bound for fortunate destinations; they will be reborn in the Deva realm. Ānanda, it is on account of this special benefit that a Universal Monarch is worthy of a shrine.

Ānanda, these are the four types or classes of persons who are worthy of a shrine.” These were the questions by Ven. Ānanda and the detailed answers by the Buddha.

In this connection, it might be asked: “Why is a Universal Monarch who lives and dies a lay person honoured by a shrine whereas a monastic, though yet a worldling, who is possessed of virtue, is not?”

The answer is that the Buddha did not allow a shrine be built in honour of a virtuous monastic who is still a worldling because that would be too common a practice. For, if virtuous monastics were declared by the Buddha to be honoured by a shrine, even in Sri Lankā alone, a great many shrines could be built so that these shrines would be very common.

A Universal Monarch is a very rare personage and a shrine built in his honour will be awe-inspiring. However, although a virtuous monastic, who is a worldling, is not honoured by a shrine, he is entitled to funeral rites on the same scales as the honour that is accorded to an Arahat at his Parinibbāna. [1068]

The Noble Qualities of Ven. Ānanda

After the Buddha had given detailed answers to Ven. Ānanda’s queries, Ven. Ānanda thought to himself: “The Fortunate One has discoursed to me on the four places which inspire spiritual urgency, and the benefits arising from pilgrimage to these places; he has answered me about monastic conduct regarding women; he has detailed to me the procedure about performing the last rites in honour of the Realised One; and he has explained to me about the four classes of persons worthy of a shrine. And just today the Realised One is going to realize Parinibbāna.”

These thoughts made him miserable. He felt like crying but, remembering that it would not be proper to cry near the Buddha, he retired into the assembly chamber and leaning against the door-post, he wailed: “I am still training myself for the three higher paths, and my teacher who has been so compassionate to me, is about to pass away.”

Then the Buddha asked the monastics: “Monastics, where is Ānanda?” – “Venerable sir,” the monastics replied, “Ven. Ānanda has gone into the pavilion and is leaning against the door-post, wailing: ‘I am still training myself for the three higher paths, and my teacher who has been so compassionate to me, is about to pass away!’ ”

Then the Buddha said to a monastic: “Go, monastic, say to Ānanda in my words: ‘Friend Ānanda, the Teacher calls you.’ ” – Responding to that monastic’s message, Ven. Ānanda went to the Buddha and after paying respects to him, sat in a suitable place. To Ven. Ānanda sitting there, the Buddha said: “Enough Ānanda, do not grieve, nor weep. Have I not previously told you that it is the very nature of things most near and dear to us that one must part with them somehow even while we are living, or when death divides us, or when we are on different planes of existence? Ānanda in this matter, how could one expect anything that has the nature of arising, of appearing, of being conditioned, and of dissolution, not to disintegrate? It is not possible for anyone to wish so.

For a long time, Ānanda, you have attended upon the Realised One faithfully, whether in his presence or not, with infinite kindness in deed, with the welfare and happiness of the Realised One at heart; faithfully, whether in his presence or not, with infinite kindness in words, with the welfare and happiness of the Realised One at heart; faithfully, whether in his presence or not, with infinite kindness in thought, with the welfare and benefit of the Realised One at heart. Ānanda, you have earned much merit. Apply yourself to the task of insight meditation, and you will soon become an Arahat.” The Buddha said this to console Ven. Ānanda.

Ven. Ānanda’s personal service to the Buddha with infinite kindness in deed included all bodily activities, such as preparing the water and toothbrushes for the Buddha’s morning ablutions. His infinite kindness in words included all courteous, respectful communication with the Buddha such as saying: “Venerable sir, it is time for the Fortunate One to wash his face, and so on.” Taken in another sense, it also included words of appreciation and gladness on hearing the Buddha’s admonition. Infinite kindness in thought means after rising early and his personal cleanliness being attended to, Ānanda would sit in a secluded corner and wish the Buddha well: “May the Fortunate One be free from ailments, may he be free from harm, may he be at ease physically and mentally.”

Then as if a strong man were to spread out the great earth that was folded, or as if a strong man were to smoothen the sky that was wrinkled, or as if a strong man were to push downwards Mount Cakkavaḷa, which is 164,000 leagues high, or as if a strong man were to lift up Mount Meru which is 168,000 leagues high, or as if a strong man were to shake the stem of the Jambu Rose Apple Tree [1069] which is 100 leagues high and 100 leagues wide, in order to incite wonder in the hearts of his audience.

Regarding the meritorious qualities of Ven. Ānanda, the Buddha spoke thus to the monastics: “Monastics, the attendant monastics of the Arahat, Perfectly Self-Awakened Buddhas of the past were as accomplished and devoted as my attendant Ānanda.

Monastics, the attendant monastics of the Arahat, Perfectly Self-Awakened Buddhas of the future will be as accomplished and devoted as my attendant Ānanda.

Monastics, Ānanda is wise and intelligent. He knows: ‘This is the proper time for the male monastics to approach and see the Realised One, or this is the proper time for the female monastics to approach and see the Realised One, or this is the proper time for the male lay disciples to approach and see the Realised One, or this is the proper time for female lay disciples to approach and see the Realised One, or this is the proper time for the king, the king’s ministers, or the teachers of other faiths or their adherents to approach and see the Realised One.’ ”

Note that the Buddha does not say anything about other Buddhas of the present time because in no other world-element was another Buddha of infinite attributes in existence.

Four Marvellous Qualities of Ānanda

“Monastics, Ānanda has four marvellous and astounding qualities, they are:

1. If, monastics, a company of male monastics should visit Ānanda, they are gladdened on seeing him. If Ānanda should give them a discourse on the doctrine, they are gladdened by the discourse. Even when, at the end of his discourse, Ānanda remains silent, the company of monastics is still unsatiated. This is one marvellous quality.

2. If, monastics, a company of female monastics should visit Ānanda, they are gladdened on seeing him. If Ānanda, should give them a discourse on the doctrine, they are gladdened by the discourse. Even when, at the end of his discourse, Ānanda remains silent, the company of female monastics is still unsatiated. This is another marvellous quality.

3. If, monastics, a company of male lay disciples should visit Ānanda, they are gladdened on seeing him. If Ānanda should give them a discourse on the doctrine, they are gladdened by the discourse. Even when, at the end of the discourse, Ānanda remains silent, the company of male lay disciples is still unsatiated. This is another marvellous quality.

4. If, monastics, a company of female lay disciples should visit Ānanda, they are gladdened on seeing him. If Ānanda should give them a discourse on the doctrine, they are gladdened by the discourse. Even when, at the end of his discourse, Ānanda remains silent, the company of female lay disciples is still unsatiated. This is another marvellous quality.

Monastics, these are the four marvellous and astounding qualities in Ānanda.”

All the four categories of disciples who visited the Buddha also visited Ven. Ānanda. Many visited him because he had a reputation of being absolutely dignified in bearing, pleasing in appearance, of wide learning, and was the pride of the Saṅgha. When they saw him in person they were gladdened because all the good things they had heard about Ven. Ānanda were found to be true. Ven. Ānanda would give a discourse fitting to each category of disciples. His talk was mostly courteous exchange of personal interest.

To a company of male monastics, he would ask: “Friends, are you doing well in health? Are you able to apply yourselves to the monastic practice with proper attention? Are you able to do your duties towards your preceptors?”

To a company of female monastics, he would ask: “Sister, do you observe well the eight weighty rules (garu-dhamma)?”

To male lay disciples who came to see him, he would not ask such trite questions as: “Supporters, how is your headache? How [1070] is your stomach functioning now? How are your children or relatives doing in health? etc.” Rather, he would ask: “Supporters, do you remain firmly committed to the Three Treasures? Do you observe the five precepts well? Do you keep the Observance Day precepts on the eighth days of each month? Do you look after your parents? Do you minister to the needs of virtuous ascetics and Brahmins?” These words, that monastics are obliged to say to those who visited them, are the usual words that Ven. Ānanda used when male lay disciples visited him. With female lay disciples also, Ānanda’s courteous words are of a similar nature.

Four Marvellous Qualities of a Universal Monarch

“Monastics, a Universal Monarch has four marvellous and astounding qualities. They are:

1. If, monastics, a company of the ruling class should visit the Universal Monarch, they are gladdened by the sight of him. If the Universal Monarch should give them a discourse, they are gladdened by the discourse. Even when, at the end of his discourse, the Universal Monarch remains silent, the company of the ruling class is still unsatiated. This is one marvellous quality.

2. If, monastics, a company of Brahmins should visit the Universal Monarch, they are gladdened by the sight of him. If the Universal Monarch should give them a discourse, they are gladdened by the discourse. Even when, at the end of the discourse, the Universal Monarch remains silent, the company of Brahmins is still unsatiated. This is another marvellous quality.

3. If, monastics, a company of rich householders should visit the Universal Monarch, they are gladdened by the sight of him. If the Universal Monarch should give them a discourse, they are gladdened by the discourse. Even when, at the end of the discourse, the Universal Monarch remains silent, the company of rich householders is still unsatiated. This is another marvellous quality.

4. If, monastics, a company of recluses should visit the Universal Monarch, they are gladdened by the sight of him. If the Universal Monarch should give them a discourse, they are gladdened by the discourse. Even when, at the end of the discourse, the Universal Monarch remains silent, the company of recluses is still unsatiated. This is another marvellous quality.

These are the four marvellous qualities of a Universal Monarch.”

The ruling class, who visit the Universal Monarch includes both crowned kings as well as uncrowned kings. They visit him because they have heard the good reputation of the Universal Monarch, such as: “The Universal Monarch is attractive and dignified in appearance, he roams his realms by air to administer peace and justice, and he rules by justice alone.” And when they see him in person they are gladdened because all the good things they have heard about the Universal Monarch are found to be true. When the ruling class visits him, the Universal Monarch would ask them: “How is it, friends, do you abide by the ten points of kingly conduct? Do you protect and preserve the time honoured traditions of ancient rulers?”

To the Brahmin visitors, he would ask: “How is it, masters, do you teach the Vedas? Do the close pupils of yours learn the Vedas? Are you being honoured with sacrifices, are you being offered new cloth, with milk-cows of variegated colours?”

To the rich house-holders who visits him, he would ask: “How is it, [1071] men, are you free from oppression by the rulers with unjust sentences or unjust taxes? Do you get regular rainfall? Are your harvests bountiful?”

To the recluses who visit him, he would ask: “How is it, recluses, are you being offered your requisites without trouble? Are you arduous in your religious undertakings?”

King Mahā Sudassana

[The following is based on the Discourse about King Mahā Suddasana (Mahā-sudassana-sutta, DN 17) and its commentary.]

After the Buddha had extolled the virtues of Ven. Ānanda, he said to the Buddha: “Venerable sir, pray do not realize Parinibbāna in this insignificant little town of Kusinārā. Venerable sir, there are many great cities, such as Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī and Bārāṇasī. Let the Fortunate One realize Parinibbāna in one of them. In these great cities, there are many rich nobles, many rich Brahmins and many rich householders who are devoted to the Realised One. They will carry out the task of honouring the relics of the Realised One.”

“Do not say so, Ānanda. Do not say: ‘This insignificant little town,’ Ānanda. Ānanda, as it happened in the long, long past, there was a king named Mahā Sudassana, a Universal Monarch, a Righteous Ruler over the four quarters of the four island continents bounded by the four oceans, a conqueror of all enemies, holding unchallenged sway over his territory, and endowed with the seven treasures, the customary boon of the Universal Monarch. And Ānanda, this Kusinārā town was then King Sudassana’s capital city named Kusāvatī. From east to west, it was twelve leagues long, and from north to south, it was seven leagues broad.

Ānanda, the capital city of Kusāvatī was prosperous and flourishing, populous and thronging with people, and well provisioned. Just as, Ānanda, the celestial city of Āḷakamandā, the seat of King Vessavaṇa of the Four Great Kings was prosperous and flourishing, populous with Devas and thronging with all sorts of Yakkhas, and was well provisioned. So, Ānanda, the capital city of Kusāvatī was prosperous and flourishing, populous and thronging with all sorts of people and was well-provisioned.

The capital city of Kusāvatī, Ānanda, was never silent by day nor by night, resounding with ten sounds: the noise of elephants, horses, carriages, big drums, tabors, lutes, singing, conches, music-beats with little gongs and cymbals, and of cries of: “Eat, drink, and chew.”

The ten sounds signify the peace and prosperity of Kusāvatī. In some other towns, instead of the ten sounds, there were unpleasant sounds such as: “Dispose of the garbage, bring pick axes, bring baskets; or let us move to some other place, bring provisions, bring cooked meals; or make ready your shields and weapons, prepare yourselves for war!” But in Kusāvatī such unpleasant sounds were never heard. Only pleasant welcome sounds of invitation to feasts and festivals were heard there.

The Buddha discoursed on Kusāvatī, the royal city, by beginning with: “Ānanda, the royal city of Kusāvatī was surrounded by seven rings of fortifications, etc.,” which, lasted for two recitals ⁸ at the Council. ⁹

⁸ [A recital (bhāṇavāra) is said to be equal to 250 siloka verses of 32 syllables, or 8,000 syllables in all.]

⁹ See the Discourse about King Mahā Suddasana (Mahā-sudassana-sutta, DN 17).

Having concluded this long discourse on the grandeur of Kusāvatī, the Buddha said to Ven. Ānanda: “Go you, Ānanda, enter Kusinārā and announce to the Malla princes of Kusinārā: ‘O Vāseṭṭhas, ¹⁰ tonight, in the third watch of the night, the Parinibbāna of the Realised One will take place. Come, Vāseṭṭhas, come! Do not let yourselves regret it later with the thought: “The Realised One passed away in our territory, and yet we failed to take the opportunity of paying our respects at his last hour.” ’ ”

¹⁰ This is the clan name of the Mallas.

“Very well, venerable sir,” said Ven. Ānanda, and went into Kusinārā with a monastic companion.

In this connection, it might be asked: “Did the Malla princes not know about the arrival of the Fortunate One at Kusinārā?” The answer is, they knew it, of course. For, wherever the Buddha went, there were always some Devas who were devoted to [1072] him and the lay disciples, heralding the glad tidings that resounded in the neighbourhood. On that particular evening, the Malla princes were engaged in a meeting so that they could not go and welcome the Buddha. The Buddha sent Ven. Ānanda at that late hour because there was no monastery built for him in the Sāla grove, and the Malla princes would have to provide shelter for the big company of monastics there. There was also the consideration that the Malla princes might, if not informed at that late hour, feel sad later that they had no news of the Buddha at his last moments.

The Mallas Pay Their Last Respects

When Ven. Ānanda entered the city of Kusinārā, the Malla princes were holding a meeting at the Council Hall. Ven. Ānanda went up to them and announced, as enjoined by the Buddha: “Vāseṭṭhas, tonight, in the third watch of the night, the Parinibbāna of the Realised One will take place. Come, Vāseṭṭhas, come! Do not let yourselves regret it later with the thought: ‘The Realised One passed away in our territory, and yet we failed to take the opportunity of paying our respects at his last hour.’ ”

On hearing the message brought by Ven. Ānanda, the Malla princes, their sons and daughters, their daughters-in-law, and their wives were grief-stricken and sick at heart, and wailed, their hair dishevelled, their arms upraised; they flung themselves down, rolling on the floor in all directions, all the while lamenting: “All too soon is the Fortunate One going to realize Parinibbāna! All too soon is the Gracious One going to realize Parinibbāna! All too soon is the Visionary going to vanish from the world!”

Then the Malla princes, their sons and daughters, their daughters-in-law and their wives were grief-stricken and sick at heart, and they went to the Sāla grove where they approached Ven. Ānanda. Then it occurred to Ven. Ānanda thus: “If I were to let the Mallas of Kusinārā pay homage to the Fortunate One one by one, the night will have passed into dawn before all of them had finished. It would be well if I should group them together in families and cause them, family-wise, to pay homage to the Fortunate One, by announcing: ‘Venerable sir, the Malla prince named such and such with children, wife, ministers and retinue, pays homage at the feet of the Fortunate One.’ ”

Accordingly, he grouped the Mallas of Kusinārā in families and caused them family-wise, to pay homage to the Buddha, announcing: “Venerable sir, the Malla prince named such and such, with children, wife, ministers, and retinue, pays homage at the feet of the Fortunate One,” thus finishing the whole event even before the end of the first watch of the night.

Subhadda, the Wandering Ascetic

At that time Subhadda, a wandering ascetic, was staying at Kusinārā. He had heard the news: “Tonight, in the last watch of the night, the Parinibbāna of the ascetic Gotama will take place.” Then it occurred to Subhadda, the wandering ascetic, thus: “I have already heard wandering ascetics, teachers, and teachers of teachers, declare that the Arahat, Perfectly Self-Awakened Realised Ones arise in the world only once in a very long time. Tonight, in the last watch of the night, the Parinibbāna of the Realised One, the ascetic Gotama, will take place. A certain problem, an uncertainty, has arisen in my mind, and I am fully confident that the ascetic Gotama will be able to teach the doctrine to me so that this uncertainty is cleared.”

Before we discuss the previous existence of Subhadda, the wandering ascetic, it is useful to know that there are three Subhaddas connected with the life story of Buddha Gotama. There is Subhadda, son of Upaka and Cāpā. And there is Subhadda the monastic, who entered the Saṅgha after being a householder, who after the decease of the Buddha, was one of the company of monastics that accompanied Ven. Mahā Kassapa from Pāvā to Kusinārā, [1073] and who had the affront to declare that since the Buddha was no more, monastics were free to conduct themselves as they pleased. The Subhadda in our story here, is a wandering ascetic, not a naked ascetic, who came of a well-known and rich Brahmin family, who was the last person that was Awakened though the direct teaching of Buddha Gotama.

The reason for Subhadda’s idea to meet the Buddha at the eleventh hour may be due to his past merit which had the potential and entitled him to gain Awakening only at such a late moment.

Subhadda’s Previous Existence

The peculiar nature of Subhadda’s past merit will be discussed now. In one of their previous existences, there were two farmers who were brothers and both were charitable. But the elder brother had a desire to give in generosity at every stage of the cultivation of paddy which had nine different stages. Thus, when the paddy plants were being sown, he set aside some of the seeds for giving away in generosity, which he cooked and made a seed-rice offering of them; when the paddy crop began to turn into rice, he consulted with his younger brother to extract the milky juice of the formative rice and give away in generosity. The idea was not acceptable by the younger brother who said: “Brother, why do you wish to spoil the young rice?”

Thereupon, the elder brother, to be able to carry out his desire, divided the field equally with the younger brother and extracted the milky juice of the forming rice from his portion of the field, boiled it with ghee and clear oil from sesame, and gave away in generosity as the earliest-stage rice offering. When the rice took solid grain shape, he pounded it and prepared soft rice-flakes offering. When it was time for harvesting, he made harvesting-time rice offering. When bundles of rice plants were made, he selected the earliest bound plants into bundle-time rice offering. When the bundles of rice plants were piled up on the threshing ground, he made the rice from the earliest-piled bundles into bundled-heaped rice offering. When the threshing of the bundles began, he selected the first bundles to be threshed, took the rice and made an offering of threshing-time rice offering. After the rice grains were collected from the threshing floor and heaped up, he selected the earliest samples of the heap and made a paddy-heaped rice offering. When the rice grains were put into the granary, he took the earliest samples and made a granary-time rice offering. In that manner, he made rice offerings of rice for every cultivating season.

As for the younger brother, he made his rice offering only after the harvested rice was garnered.

In their last existences, the elder brother was reborn as Koṇḍañña in the time of Buddha Gotama. When the Buddha viewed the world, thinking: “Who would deserve the privilege of hearing the first discourse?” he saw Koṇḍañña who in his previous existence had made nine various offerings of rice for every cultivating season. Therefore, Koṇḍañña, one of the five ascetics, deserved to have the privilege of hearing the first discourse entitled the Discourse setting the Dhamma Wheel Turning (Dhamma-cakkappavattana-sutta, SN 56.11). Thus Koṇḍañña, who was the first human disciple to realize the Dhamma, was called Añnāsi Koṇḍañña, ‘Koṇḍañña who has understood,’ who became a Stream-enterer along with 800 million Brahmas at the end of the first discourse.

As for the younger brother, as the result of making late offerings, the thought of seeing the Buddha came to his mind only at the last hour. ¹¹ When the time to reap the fruit of his previous merit arrived at last, Subhadda remembered the Buddha. He lost no time to go to the Sāla grove. He approached Ven. Ānanda and said: “Ven. Ānanda, I have heard from elderly wandering ascetics, who are teachers, teachers of teachers, that the Arahat, Perfectly Self-Awakened Realised Ones arise in the world only once in a very long time. Tonight, in the last watch of the night, the Parinibbāna of the ascetic Gotama will take place. A certain problem, an uncertainty has arisen in my mind, and I am fully confident that the ascetic Gotama will be able to teach the doctrine to me so that this [1074] uncertainty is cleared. Ven. Ānanda, pray let me have the chance of seeing the ascetic Gotama!”

¹¹ See the commentary to DN 16.

Thereupon, Ven. Ānanda reflected thus: “These ascetics, who believe in doctrines other than the Fortunate One’s teaching, cling to their own views. If the Fortunate One were to explain to this Subhadda at much length to make him forsake his own view, it would only strain the bodily and vocal energies of the Fortunate One, and Subhadda is not likely to renounce his own view. As it is, the Fortunate One is already weary.” So he said: “Friend Subhadda, this is out of the question. The Fortunate One is weary. Do not pester or trouble him.”

On that reply, Subhadda, the wandering ascetic, bethought himself: “Ven. Ānanda is withholding his assent. But one must be patient to get what one wants.” And so he said for the second time: “Ven. Ānanda …” Ven. Ānanda refused again. For the third time Subhadda made his appeal as before. And for the third time Ven. Ānanda refused again.

The Buddha overheard the conversation between the wanderer Subhadda and Ven. Ānanda. Since he had made this exhausting journey to Kusinārā for the sake of Subhadda, he called to Ven. Ānanda: “Ānanda, it is not fitting to stop him. Do not prevent Subhadda from seeing me. Ānanda, let Subhadda have the opportunity to see the Realised One. Whatever Subhadda shall ask of me, he will ask for his information, and not for harassing me. When I answer what he asks, he will readily understand my answer.” Then Ven. Ānanda said: “Go, friend Subhadda, the Fortunate One has given you permission.”

Then Subhadda approached the Buddha and offered courteous greetings to him. After exchanging memorable words of felicitation with him, Subhadda sat in a suitable place. Then he addressed the Buddha thus: “Reverend Gotama, there are ascetics and Brahmins who have a large following, who have adherent sects, who are leaders of their sects, who are renowned, who are proponents of their own doctrines, and who are held in esteem by many people, such as, Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambala, Pakudha Kaccāyana, Sañjaya Belaṭṭhaputta and Nigaṇṭha Nāṭaputta. Do all of them understand what they maintain as the truth? Or do all of them have no understanding of what they maintain as the truth? Or do some of them understand the truth and some of them do not?”

Subhadda’s question is essentially about Buddhahood. He asked: “Reverend sir, are Pūraṇa Kassapa and the five other religious leaders, who claim to be all-knowing Buddhas, and who are held in high esteem by many people, really All-knowing Buddhas? Or are none of them Buddhas? Or are some of them Buddhas while others are not? For if they are really Buddhas the doctrines they preach must lead to liberation from the round of existences. Are all of their doctrines conducive to liberation? Or are none of their doctrines conducive to liberation? Or are some of their doctrines conducive to liberation while others are not?”

Now, the Buddha’s intention in going to Kusinārā was to discourse on the doctrine to the Malla princes in the first watch of the night, to discourse on the doctrine to Subhadda in the middle watch of the night, to give admonition to the Saṅgha in the third watch of the night, and then to realize Parinibbāna at the approach of dawn. In that tight schedule, it would be of no benefit to Subhadda to explain to him about whether the doctrines of the six religious leaders were conducive to liberation or not, and there would be no time for such a discussion. Therefore the Buddha chose to teach Subhadda the Middle Way as contained in the noble Eightfold Path which could lead him to liberation. Accordingly he said: “Subhadda, do not ask that. Leave aside the question whether all of those religious leaders know the truth, whether none of them know the truth, or whether some of them know the truth, while others do not. Subhadda, I shall expound to you the good doctrine leading to Nibbāna. Listen and pay careful attention. I shall speak in full.” [1075] “Very well, Revered Sir,” said Subhadda, the wandering ascetic.

And the Buddha gave this discourse: “Subhadda, in whatever righteous teaching, the noble Eightfold Path is not found, therein there is not found an ascetic (samaṇa) of the first stage, a Stream-enterer (Sotāpanna) monastic, nor an ascetic of the second stage, a Once-Returner (Sakadāgāmī) monastic, nor an ascetic of the third stage, a Non-returner (Anāgāmī) monastic, nor an ascetic of the fourth stage, an Arahat.

Subhadda, in whatever righteous teaching the noble Eightfold Path is found, therein is found an ascetic of the first stage, a Stream-enterer, an ascetic of the second stage, a Once-Returner, an ascetic of the third stage, a Non-returner, and an ascetic of the fourth stage, an Arahat.

Subhadda, in this righteous teaching of mine, there is the noble Eightfold Path. In this teaching alone is found an ascetic of the first stage, an ascetic of the second stage, an ascetic of the third stage, and an ascetic of the fourth stage, an Arahat.

All other creeds are devoid of the twelve categories of monastics who comprehend the truth: The four noble ones (ariya) who have attained the paths; the four noble ones (ariya) who have attained the fruitions; and the four trainees who are cultivating insight to attain the four stages of path-knowledge. Subhadda, if these twelve monastics practise and pass on the teaching rightly, the world will not be void of Arahats.

Subhadda, at the age of 29, I renounced the world and became an ascetic to seek the all-knowing truth, the Awakening as a Buddha. It is over 50 years now, since I became an ascetic. Outside of this teaching of mine, there is no one who cultivates insight which is the prelude to the noble path, there is also no ascetic of the first stage; there is also no ascetic of the second stage; there is also no ascetic of the third stage; there is also no ascetic of the fourth stage, an Arahat.

All other creeds are devoid of the twelve categories of monastics mentioned above who comprehend the truth. Subhadda, if these twelve monastics practise and pass on the teaching rightly, the world will not be void of Arahats.”

Subhadda Ordains and Becomes an Arahat

When this was said by the Buddha, Subhadda, the wandering ascetic, said: “Venerable sir! Excellent is the Dhamma! Venerable sir! Excellent is the Dhamma! It is, venerable sir, as if that which had been turned over has been turned up, or as if that which has been hidden is revealed, or as if a lost traveller is told the way, or as if a lamp is lit and held up in a dark place so that those with eyes may see visible objects, even so has the Fortunate One shown the Dhamma to me in various ways. Venerable sir I, Subhadda, take refuge in the Buddha, I take refuge in the Dhamma, I take refuge in the Saṅgha. Venerable sir, may I be ordained into the Saṅgha in the presence of the Fortunate One; may I receive full admission into the Saṅgha.”

When Subhadda made this appeal, the Buddha said: “Subhadda, if a person, who has been a believer in another faith, wishes to receive ordination and admission into this Saṅgha as a monastic, he has to live under probation for four months, and if at the end of the four months, the monastics are satisfied with him, he will be ordained and admitted into the Saṅgha. But in this matter, I recognize there is a difference in individuals, and whether a person needs to go on probation or not.”

Subhadda replied: “Venerable sir, if a person, having been a believer in another faith and wishing to receive ordination and admission into the Saṅgha as a monastic, has to live under [1076] probation for four months, and if at the end of the four months the monastics are satisfied and grant him ordination and grant him admission, I’m prepared to live under probation even for four years. And at the end of four years, if the monastics are satisfied with me, let them grant me ordination into the Saṅgha and raise me to the status of a monastic.”

Then the Buddha said to Ven. Ānanda: “Well, then, Ānanda, let Subhadda be ordained into the Saṅgha.” – “Very well, venerable sir,” Ānanda replied. Then Subhadda said to Ven. Ānanda: “Friend Ānanda, how fortunate you all are, what a boon you all have, that you all have been personally conferred by the Fortunate One the status of close discipleship.”

Here the actual words used by Subhadda were: “That you all have been sprinkled by, or anointed by, the sprinkling of close discipleship.” This idea of being dubbed a close disciple by the head of the religious Saṅgha was, in the religious system of the wandering ascetics, a great honour and privilege.

Then Ven. Ānanda took Subhadda, the wandering ascetic, to an appropriate place where his head was wetted with water out of a water container, and he was taught the method of reflecting on the loathsomeness of the body, particularly the group of five parts, or aspects, of the body with skin as the fifth. With the shaving of the head and the face, robing with monastic robes, and administering of the refuges, performed in succession, he was ordained. After that Subhadda was brought before the Buddha.

Then the Buddha caused the novice Subhadda to be admitted into the Saṅgha as a full-fledged monastic (bhikkhu) and then taught him the appropriate method of meditation. Ven. Subhadda sought seclusion in the Sāla grove, went into meditation in the walking posture alone, by walking up and down. With intent mindfulness, and striving arduously, he became an Arahat during that very night, and he was endowed with the four discriminative knowledges (paṭisambhidā-ñāṇa). Then he went to the Buddha and sat there in a worshipping posture. Ven. Subhadda became one of the Arahats, and he was the last one to become an Arahat in the presence of the Buddha.

Herein, “the last to become an Arahat in the presence of the Buddha,” may mean any one of the following: 1) One who was ordained into the Saṅgha during the time of the Buddha, who was admitted into the Saṅgha as a monastic after the Buddha’s decease and who learnt insight meditation, and became an Arahat; 2) one who was ordained and admitted into the Saṅgha as a monastic during the time of the Buddha who learnt insight-meditation after the Buddha’s decease and became an Arahat; 3) one who was ordained and admitted into the Saṅgha as a monastic who learnt insight-meditation, and became an Arahat after the Buddha’s decease.

Ven. Subhadda was one who was ordained and admitted into the Saṅgha, who learnt insight-meditation and became an Arahat during the time of the Buddha. Thus he was the last of those who became an Arahat in the presence of the Buddha.

Subhadda, according to the Dhamma Verses Commentary

What is related above about Subhadda, the wandering ascetic, is according to the Long Discourse about the Emancipation (Mahā-parinibbāna-sutta, DN 16) and the commentary thereon. The story of Subhadda, the wandering ascetic, as described in the commentary on the Dhamma Verses (Dhp 254-255), is briefly related below: While the Buddha was lying on the couch, his death-bed, in the Sāla grove, Subhadda, the wandering ascetic, thought to himself: “I have referred my three questions to wandering ascetics but have not done so to the ascetic Gotama because he is young. Now, the ascetic Gotama is about to pass away. If I do not ask my questions to him, I shall have cause to regret later for failure to do so.”

Musing thus, he went to the Sāla grove where the Buddha was staying and requested Ven. Ānanda to gain an audience with the [1077] Buddha. Ven. Ānanda refused as related above. However, the Buddha said to Ven. Ānanda: “Ānanda, do not prevent him. Let him put his question to me.” Subhadda was accordingly admitted into the Buddha’s private quarters which was screened off from outside. He sat at the foot of the Buddha’s couch and addressed him thus: “How is it, Revered Gotama?

1. Is it possible for a track to be present in the sky?

2. Is it possible for ascetics who can quell the defilements to be present outside of the teaching of Buddha Gotama?

3. Is it possible for any conditioned thing to remain permanent?

The Buddha answered the above three questions in the negative in the following verses (Dhp 254-255):

Ākāse va padaṁ natthi, samaṇo natthi bāhire, papañcābhiratā pajā, nippapañcā Tathāgatā.

Subhadda, in the sky, there is no track. Even so, outside the Buddha’s teaching, there is no monastic of the twelve categories who can quell the defilements. All sentient beings, be they Brahmas, Devas, or humans take delight in the three factors that tend to prolong Saṁsāra: craving, conceit and wrong view. All the Buddhas are free from these factors, having overcome them at the time of Awakening at the foot of the Bodhi tree.

Ākāse va padaṁ natthi, samaṇo natthi bāhire, saṅkhārā sassatā natthi, natthi Buddhānam-iñjitaṁ.

Subhadda, in the sky there is no track. Even so, outside the Buddha’s teaching, there is no monastic of the twelve categories who can quell the defilements. There is no conditioned thing, such as the five aggregates, that remains permanent. All the Buddhas are unperturbed either by craving, conceit, or wrong view.

At the end of the discourse Subhadda, the wandering ascetic, became a Non-returner (Anāgāmi-magga). And the audience that were present also benefited from the discourse.

In this matter the two stories may be recompiled in this way: Subhadda, the wandering ascetic, posed his question as contained in the Long Discourse about the Emancipation (Mahā-parinibbāna-sutta, DN 16), and after listening to the Buddha’s answer to it, he further asked the three questions as mentioned in the Dhamma Verses commentary. After hearing the answers thereto, he became a Non-returner (Anāgāmī). Then he became a Buddha’s disciple, was admitted into the Saṅgha, devoted himself to the threefold training, and became an Arahat before the Buddha realized Parinibbāna.

The Buddha’s Last Words

After Subhadda had become the last one to become an Arahat, the Buddha gave admonition, his last one, which he addressed to Ven. Ānanda, but it was also directed towards the large gathering of monastics: “Ānanda, it may be that some of you will think: ‘The doctrine propounded by the teacher is bereft of its propounder; we have now no teacher.’ But, Ānanda, despondency of such a nature is uncalled for. The doctrine and discipline which I have taught and prescribed for you over these 45 years, is to be your teacher when I am gone.

Whereas Ānanda, monastics now address each other by the term friend (āvuso), irrespective of seniority, they should not address each other like that after I am gone. A senior monastic should address a junior monastic either by his given monastic name [1078] or by his family name, or by the title of friend (āvuso). And a junior monastic should address a senior monastic by the title of venerable sir (bhante or āyasmā).”

Ānanda, after I am gone, the Saṅgha may abolish the lesser and minor rules of the discipline, if it wishes to.

Ānanda, after I am gone, let the supreme penalty be imposed upon the monastic Channa.”

“But, venerable sir, what is the supreme penalty?”

“Ānanda, let Channa say what he likes. No monastic should make any remarks on what he says, nor should they admonish him, nor check him.”

With regard to this first point: The Buddha means to say: “Ānanda, while I am living, I have taught you the Discipline, ¹² covering the seven classes of offences with their respective background cases, such as: ‘This is an offence of a light nature; this is an offence of a grievous nature; this is a retrievable offence, this is an irretrievable offence; this is a definitely demeritorious offence, this is merely a nominal offence; this is an offence redeemable with the pardoning by the aggrieved party; this is an offence redeemable with the pardoning by the sect of monastics concerned; this is an offence redeemable by the Saṅgha as a body, etc.’ All these in the Discipline will, after I am gone, remain as your teacher, discharge the function of the teacher himself.

¹² In present day context these are the five books: the two Analyses (Vibhaṅga), the Long Division (Mahā-vagga), the Short Division (Cūḷa-vagga), the Chapters (Khandhaka), the Summary (Parivāra), together with their commentaries.

Ānanda, while I am living, I have taught you the Discourses encompassing the thirty-seven constituents of Awakening, comprising the four methods of steadfast mindfulness, the four right endeavours, the four bases of psychic power, the five faculties, the five powers, the seven factors of Awakening, the eight constituents of the path, together with their details. All these, under the Discourses will, after I am gone, remain as your teacher, discharging the function of the teacher himself.

Ānanda, while I am living, I have taught you the Abhidhamma specifying in minute detail: ‘These are the five aggregates, the twelve sense spheres, the eighteen elements, the four truths, the twenty-two faculties, the nine root causes, the four nutriments, the seven kinds of contact, the seven kinds of sensation, the seven kinds of perception, the seven kinds of volition, the seven classes of consciousness. And, of these phenomena, which I have taught you, classifications enumerating them under phenomena pertaining to the sense sphere, to the form realm, to the formless realm; phenomena that are included in the round of resultants; phenomena that are mundane, phenomena that are supermundane.’ Thus, beginning from an enumeration of the phenomena, such as the aggregates (khandha), the edifice of the Abhidhamma has been built up for you with an infinite variety of methods of analyses and syntheses comprising the Conditional Relations (Paṭṭhāna). All these, under the Abhidhamma will, after I am gone, remain as your teacher, discharging the function of the teacher himself.

These doctrines that I have taught you over 45 Rains Retreat (vassa), constituting the Dhamma, ¹³ number 84,000 units. These 84,000 units of Dhamma factors are still with you. The Realised One is the teacher that will not be there any longer. While I am living, you are under the guidance and supervision of only one teacher; when I am gone, these 84,000 units of the Dhamma factors, which can be called the 84,000 teachers, will guide you, supervise you on my behalf.” Thus the Buddha admonished and consoled the monastics.

¹³ In the present context these are the Three Baskets (Piṭaka), the Five Collections (Nikāya), or the traditonal nine divisions.

Under the next point, the Buddha instructed the rule of social conduct among monastics.

Under the following point, the Buddha did not give an unequivocal [1079] directive to the effect that lesser and minor rules of the Discipline be abolished. Instead, he left the option to do so to the Saṅgha. Why did he leave the matter in an equivocal state? The answer is: He saw the strength of conviction and the strength of wisdom in Ven. Mahā Kassapa. The Buddha saw that even if he were to give an unequivocal directive on the matter, the Saṅgha, in the council headed by Ven. Mahā Kassapa, would not agree to abolish any rules, even the lesser and minor ones.

After the Buddha had said these words to Ven. Ānanda, he addressed the monastics thus: “Monastics, in case there should be any uncertainty or misgiving in any one of you regarding the Buddha, or the Dhamma, or the Saṅgha, or the path leading to Nibbāna, or the noble practice, ask me questions, and do not leave an occasion for regret later, with the thought: ‘We were there together with the Fortunate One, and yet we failed to clear our doubts by asking him our questions.’ ”

When the Buddha said this, the monastics remained silent. He asked a second time, but the monastics remained silent. When asked for a third time, the monastics also remained silent. Thereupon, he said to them: “It may be, monastics, that you do not ask questions because you have deference for the Fortunate One, thinking: ‘We all are monastic disciples under the Fortunate One, we owe the four requisites to the Fortunate One, we have had no uncertainty about him, and yet it is not proper for us to have uncertainty about him at this last moment.’ Monastics, if that is so, then let each one tell his companion about his uncertainty or misgiving.” And still the monastics were silent.

Ven. Ānanda said to the Buddha: “Wonderful it is, venerable sir! Astounding it is, venerable sir! I believe that in this assembly of monastics there is not a single monastic who has uncertainty or misgiving regarding the Buddha, or the Dhamma, or the Saṅgha, or the path, or the practice.”

And the Buddha said: “Ānanda, you say this out of faith. But, as for the Realised One, it is a matter of knowledge that, in this assembly of monastics, there is not a single monastic who has uncertainty or misgiving regarding the Buddha, or the Dhamma, or the Saṅgha, or the path, or the practice.

Ānanda, amongst these 500 monastics, even the least accomplished one is a Stream-enterer (Sotāpanna), not liable to be reborn in the four miserable realms, but is destined to gain the three higher paths. ¹⁴ Then the Buddha said to the monastics as his last admonition:

¹⁴ This was said with Ven. Ānanda in mind.

Handa dāni, bhikkhave, āmantayāmi vo, vaya-dhammā saṅkharā, appamādena sampādetha.

Now, monastics, I say this as my last exhortation: Decay is inherent in all compounded things, strive with heedfulness to complete the task.

This was the Buddha’s last exhortation. This was given even as he was on his death-bed. It is a most significant compression of all that he had taught over 45 years into just one word, heedfulness (appamāda). [1080]

The Buddha’s Parinibbāna

After the Buddha had uttered these words about striving with heedfulness (appamādena sampādetha), no more words were uttered. The whole Sāla grove fell silent. The Buddha was then engaged in mental activity only, preparing himself to realize utter cessation through passing away. His mind was now purely absorbed in meditation.

First, the Buddha entered into the first fine material absorption (rūpāvacara-kriyā-paṭhama-jhāna). Rising from the first absorption, he entered into the second absorption. Rising from the second absorption, he entered into the third absorption. Rising from the third absorption, he entered into the fourth fine material absorption.

Rising from the fourth absorption, he entered and became absorbed in the non-material absorption of the sphere of infinity of space (arūpāvacara-kriyā-ākāsānañcāyatana-samāpatti). Rising from the absorption of the sphere of infinity of space, he entered and became absorbed in the sphere of the infinity of consciousness (viññāṇañcāyatana-samāpatti). Rising from the absorption of the sphere of infinity of consciousness, he entered and became absorbed in the sphere of nothingness (ākiñcañāyatana-samāpatti). Rising from the absorption of the sphere of nothingness, he entered and became absorbed in the sphere of neither-consciousness-nor-non-consciousness (nevasaññā-nāsaññāyatana-samāpatti). Rising from the absorption of the sphere of neither-consciousness-nor-non-consciousness, he entered and became absorbed in cessation (nirodha-samāpatti), so-called because consciousness and sensation cease during the absorption.

While the Buddha was absorbed in cessation, there was no breathing. When Ānanda noticed the stoppage of breathing, he was alarmed and asked Ven. Anuruddha: “Venerable sir, has the Fortunate One passed away?” Ven. Anuruddha explained to Ānanda: “No, friend, the Fortunate One is only in the absorption of cessation which is marked by a complete cessation of consciousness and sensation.”

“How did Ven. Anuruddha know that the Fortunate One was absorbed in cessation?” Ven. Anuruddha was entering and remaining absorbed in the first absorption (jhāna) throughout the absorptions of formless realm absorption along with every step that the Buddha went through, entering and rising from each absorption, up to the absorption of the sphere of neither-consciousness-nor-non-consciousness. Only when the Buddha became absorbed in cessation, Anuruddha did not join him at this stage. Therefore, he knew that the Buddha was in the absorption of cessation and he knew that during this kind of absorption death never takes place.

Then the Buddha, rising from the absorption of cessation, entered and became absorbed in the sphere of neither-consciousness-nor-non-consciousness. Rising from the absorption of the sphere of neither-consciousness-nor-non-consciousness, he entered and became absorbed in the sphere of nothingness. Rising from the absorption of the sphere of nothingness, he entered and became absorbed in the sphere of infinite consciousness. Rising from the absorption of the sphere of infinite consciousness, he entered and became absorbed in the sphere of infinite space. Rising from the absorption of the sphere of infinite space, he entered into the fourth fine material absorption. Rising from the fourth absorption, he entered into the third absorption. Rising from the third absorption, he entered into the second absorption. Rising from the second absorption, he entered into the first absorption.

A few technical details:

The Buddha entered upon the first fine-material absorption with the following 24 objects of meditation:

1. 10 concepts of loathsomeness.

2. 8 concepts of the preliminary mental objects (kasiṇa).

3. The concept of the corporeality group which is the mental object of mindfulness of the body.

4. The concept of out-breathing and in-breathing which [1081] is the mental object of breathing meditation (ānāpanasati).

5. Three concepts of boundless living beings which in the mental object of the three Divine Abidings (Brahma-vihāra) of loving-kindness (mettā), compassion (karuṇā) and sympathetic joy (muditā).

6. The concept of the limit of space.

Total: 24

He entered upon the second and third fine-material absorptions (jhāna) with the thirteen objects of meditation comprising the five out of six groups of the above table, i.e., minus groups 1 and 3. He entered upon the fourth absorption (jhāna) with fifteen objects of meditation mentioned below:

1. 8 concepts of the preliminary mental objects (kasiṇa).

2. The concept of out-breathing and in-breathing.

3. The concept of boundless living beings, which is the mental object of the divine abiding of equanimity (upekkhā).

4. The concept of the limit of space.

5. Four meditation objects of non-materiality.

Total: 15

This is only a broad outline. In fact, at the last moment, just before entering the utter cessation, the Buddha remained in the myriads of absorptions numbering 24,000 billion which was his daily routine. Like a traveller leaving home would bid all the family farewell with embraces and kisses, the Buddha dwelt in the bliss of the absorptions to the full before realizing Parinibbāna.

Then again, rising from the first absorption (jhāna), the Buddha entered into the second absorption. Rising from the second absorption, he entered into the third absorption. Rising from the third absorption, he entered into the fourth absorption. Rising from the fourth absorption, he contemplated equanimity and one-pointedness of mind, the two absorption factors of the fourth absorption, alternatively or both of them together. Then at the end of the reviewing impulsion (paccavekkhaṇa-mahā-kriyā-javana), with the life-continuum thought-moment or consciousness, which is associated with happiness, associated with knowledge, the unprompted resultant of the first-order, which is the truth of suffering (dukkha-sacca) of neither meritorious nor demeritorious thought, the Buddha realized Parinibbāna and made an end of suffering (dukkha).

There are two kinds of Parinibbāna, namely:

1. Passing away after the end of dwelling in absorption where the incumbent Arahat, after entering into absorption and rising from it, reverts to the life-continuum thought moment, during which he passes away.

2. Passing away after the reviewing impulsion where the incumbent Arahat, after entering in absorption and rising from it, contemplates the absorption and the factors combined or separate, and at the end of such contemplation, which is the reviewing impulsion, he reverts to the life continuum thought-moment, during which he passes away.

Of the above two kinds, the Buddha passed away after the second kind. [1082]