16. The Discourse about the Great Emancipation (DN16)

29: The Last Meal

Then the Gracious One, after living near Bhoganagara for as long as he liked, addressed venerable Ānanda, saying: “Come Ānanda let us approach Pāvā.”

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One. Then the Gracious One together with a great Community of monks arrived at Pāvā. There the Gracious One lived near Pāvā in Cunda the Smith’s mango wood.

Cunda the Smith heard: “The Gracious One, it seems, has arrived at Pāvā, and is dwelling near Pāvā, in my mango wood.” Then Cunda the Smith approached the Gracious One, and after approaching and worshipping the Gracious One, he sat down on one side. While Cunda the Smith was sitting on one side the Gracious One instructed, roused, enthused, and cheered him with a talk about the Teaching. Then Cunda the Smith, having been instructed, roused, enthused, and cheered by the Gracious One with a talk about the Teaching, said this to the Gracious One: “May the Gracious One consent, reverend Sir, to me offering him a meal on the morrow, together with the Community of monks.”

The Gracious One consented by maintaining silence. Then Cunda the Smith, having understood the Gracious One’s consent, after rising from his seat, worshipping and circumambulating the Gracious One, went away.

Then after the night had passed, Cunda the Smith, in his own residence, having had excellent foodstuffs made ready, and an abundance of tender pork, had the time announced to the Gracious One, saying: “It is time, reverend Sir, the meal is ready.”

Then the Gracious One, having dressed in the morning time, after picking up his bowl and robe, together with the Community of monks, approached Cunda the Smith’s residence, and after approaching, he sat down on the prepared seat. Having sat down, the Gracious One addressed Cunda the Smith, saying:

“Serve me with the tender pork you have prepared, Cunda, but serve the Community of monks with the other foodstuffs which have been prepared.”

“Very well, reverend Sir”, said Cunda the Smith, and after replying to the Gracious One, he served the Gracious One with the tender pork that had been prepared, but served the Community of monks with the other foodstuffs which had been prepared. Then the Gracious One addressed Cunda the Smith, saying:

“Throw that left over tender pork into a pit, Cunda, for I do not see, Cunda, in the world with its Divinities, Māra, and Brahmā, in this generation with its ascetics and brahmins, princes and men, one who, having eaten it, could completely digest it, except for a Realised One.”

“Very well, reverend Sir”, said Cunda the Smith, and after replying to the Gracious One, and throwing what was left over of that tender pork into a pit, he approached the Gracious One, and after approaching and worshipping the Gracious One, he sat down on one side.

While sitting on one side Cunda the Smith having been instructed, roused, enthused, and cheered by the Gracious One with a talk about the Teaching, having risen from the seat, went away.

Then for the Gracious One, after eating Cunda the Smith’s food, a painful affliction arose, bloody dysentery, and strong feelings occurred, such as end in death. There the Gracious One, mindfully, with full awareness, bore those pains without being troubled. Then the Gracious One addressed venerable Ānanda, saying: “Come, Ānanda, let us approach Kusinārā.”

“Very well, reverend Sir”, venerable Ānanda replied to the Gracious One.

“Having eaten Cunda the Smith’s food, so I have heard,
The Firm One experienced a very strong affliction, such as ends in death.

For the Teacher, who had eaten tender pork,
A very strong sickness arose.
While still purging the Gracious One said:
‘I will go to the town of Kusinārā.’”

30: Bringing Drinking Water

Then the Gracious One, having gone down from the road, approached the root of a certain tree, and after approaching, he addressed venerable Ānanda, saying: “Come now, Ānanda, prepare the outer robe folded in four for me, I am weary, Ānanda, and will sit down.”

“Very well, reverend Sir”, said venerable Ānanda, and after replying to the Gracious One, he prepared the outer robe folded in four, and the Gracious One sat down on the prepared seat. While sitting the Gracious One addressed venerable Ānanda, saying: “Come now, Ānanda, bring drinking water, I am thirsty, Ānanda, and will drink.”

After that was said, venerable Ānanda said this to the Gracious One: “Just now, reverend Sir, five hundred wagons have passed by, and the little water that flows, having been churned by the wheels, is stirred up and disturbed. The Kakutthā River is not far away, with transparent water, agreeable water, cool water, pure water, with beautiful banks, a delightful place, there the Gracious One can drink drinking water, and can cool his limbs.”

For a second time the Gracious One addressed venerable Ānanda, saying: “Come now, Ānanda, bring drinking water, I am thirsty, Ānanda, and will drink.”

For a second time venerable Ānanda said this to the Gracious One: “Just now, reverend Sir, five hundred wagons have passed by, and the little water that flows, having been churned by the wheels, is stirred up and disturbed. The Kakutthā River is not far away, with transparent water, agreeable water, cool water, pure water, with beautiful banks, a delightful place, there the Gracious One can drink drinking water, and can cool his limbs.”

For a third time the Gracious One addressed venerable Ānanda, saying: “Come now, Ānanda, bring drinking water, I am thirsty, Ānanda, and will drink.”

“Very well, reverend Sir”, said venerable Ānanda, and after replying to the Gracious One, and taking the bowl, he approached the little river. Then that little river that was flowing, which had been churned by the wheels, and was stirred up and disturbed, as venerable Ānanda was approaching, flowed transparent, clear, and undisturbed.

Then it occurred to venerable Ānanda: “Surely it is wonderful, surely it is marvellous, the Realised One’s great power and great majesty, in that that little river that is flowing, which has been churned by wheels, and is stirred up and disturbed, as I was approaching, flowed transparent, clear, and undisturbed.”

After taking a bowl of drinking water he approached the Gracious One, and after approaching, he said this to the Gracious One: “It is wonderful, reverend Sir, it is marvellous, reverend Sir, the Realised One’s great power and great majesty, in that that little river that is flowing, which has been churned by wheels, and is stirred up and disturbed, as I was approaching, flowed transparent, clear, and undisturbed. Please drink the drinking water, Gracious One! Please drink the drinking water, Fortunate One!” Then the Gracious One drank the water.

31: The Story concerning Pukkusa Mallaputta

Now at that time Pukkusa Mallaputta, a disciple of Āḷāra Kālāma, was travelling along the highway from Pāvā to Kusinārā. Pukkusa Mallaputta saw the Gracious One sitting at the root of a certain tree. And having seen him he approached the Gracious One, and after approaching and worshipping the Gracious One, he sat down on one side. While sitting on one side Pukkusa Mallaputta said this to the Gracious One: “It is wonderful, reverend Sir, it is marvellous, reverend Sir, that those who have gone forth, reverend Sir, live such a peaceful living.

Formerly, reverend Sir, Āḷāra Kālāma descended from the highway he was travelling along, and was dwelling for the day sat not far away at the root of a certain tree. Then, reverend Sir, about five hundred wagons passed by very close to Āḷāra Kālāma. Then, reverend Sir, a certain man who was traveling along behind those wagons approached Āḷāra Kālāma, and after approaching he said this to Āḷāra Kālāma:

‘Did you not see, reverend Sir, about five hundred wagons pass by?’

‘I did not see, friend.’

‘But, reverend Sir, did you not hear the sound?’

‘I did not hear the sound, friend.’

‘But, reverend Sir, were you sleeping?’

‘I was not sleeping, friend.’

‘But, reverend Sir, were you conscious?’

‘Yes, friend.’

‘So you, reverend Sir, though conscious and awake, when about five hundred wagons passed by very close neither saw them nor heard a sound! Why, reverend Sir, even your double-robe is covered with dust!’

‘Yes, friend.’

Then this occurred to that man: ‘It is wonderful, it is marvellous, that those who have indeed gone forth live such a peaceful living. Because though conscious and awake, when about five hundred wagons passed by very close he did not see them or hear a sound!’ And having gained great confidence in Āḷāra Kālāma, he left.”

“Now what do you think, Pukkusa, which is the more difficult to do or the more difficult to come by: that someone though conscious and awake, when about five hundred wagons passed by very close should neither see them nor hear a sound, or that someone, though conscious and awake, when the Divinities rain down, when the Divinities throw it down, and the lightning flashes, and the thunder crashes forth, should neither see it nor hear a sound?”

“Why, reverend Sir, what to make of five-hundred wagons, six-hundred wagons, seven-hundred wagons, eight-hundred wagons, nine-hundred wagons, one thousand wagons, or one-hundred thousand wagons? This is the more difficult to do or the more difficult to come by: that someone, though conscious and awake, when the Divinities rain down, when the Divinities throw it down, and the lightning flashes, and the thunder crashes forth, should neither see it nor hear a sound.”

“One day, Pukkusa, I was living near Ātumā at the Decorated House. Now at that time the Divinities rained down, the Divinities threw it down, and the lightning flashed, and the thunder crashed forth, and not far away from the Decorated House two brothers who were farmers died, along with four oxen. Then, Pukkusa, a great crowd of people having departed from Ātumā, went to the place where the brothers who were farmers and the four oxen had died.

Then, Pukkusa, at that time, after leaving the Decorated House, I was walking in the open air near the gate to the Decorated House. Then, Pukkusa, a certain man from that crowd approached me, and after approaching and worshipping me, he stood on one side. While standing there, Pukkusa, I said to that man:

‘Why, friend, has that great crowd of people assembled?’

‘Just now, reverend Sir, the Divinities rained down, the Divinities threw it down, and the lightning flashed, and the thunder crashed forth, and two brothers who were farmers died, along with four oxen, and that great crowd of people assembled here. But where were you, reverend Sir?’

‘I was right here, friend.’

‘But, reverend Sir, did you see it?’

‘I did not see, friend.’

‘But, reverend Sir, did you hear the sound?’

‘I did not hear the sound, friend.’

‘But, reverend Sir, were you sleeping?’

‘I was not sleeping, friend.’

‘But, reverend Sir, were you conscious?’

‘Yes, friend.’

‘So, reverend Sir, though conscious and awake when the Divinities rained down, when the Divinities threw it down, and the lightning flashed, and the thunder crashed forth, you neither saw it, nor heard a sound!’

‘Yes, friend.’

Then, Pukkusa, this occurred to that man: ‘It is wonderful, it is marvellous, that those who have indeed gone forth live such a peaceful living. Because though conscious and awake when the Divinities rained down, when the Divinities threw it down, and the lightning flashed, and the thunder crashed forth, he did not see it or hear a sound!’ And after gaining great confidence in me, worshipping and circumambulating me, he left.”

After this was said, Pukkusa Mallaputta said this to the Gracious One: “That faith, reverend Sir, I have in Āḷāra Kālāma, I clear away as with a great wind, I wash it away as with a fast-flowing river:

Excellent, reverend Sir! Excellent, reverend Sir! Just as, reverend Sir, one might set upright what has been overturned, or open up what has been closed, or show a path to one who is lost, or bear an oil lamp in the darkness so that one who has eyes can see forms, just so has the Teaching been made clear by the Gracious One in more than one way. I go to the Gracious One, reverend Sir, for refuge, and to the Teaching, and to the Community of monks. Please bear it in mind, Gracious One, that I am a lay disciple who has gone for refuge from today forward for as long as I am furnished with life.”

Then Pukkusa Mallaputta addressed a certain man, saying: “Come, my man, bring me a pair of polished gold-coloured robes, ready to wear.”

“Very well, reverend Sir,” said that man, and after replying to Pukkusa Mallaputta, he brought a pair of polished gold-coloured robes, ready to wear. Then Pukkusa Mallaputta offered that pair of polished gold-coloured robes, ready to wear, to the Gracious One, saying: “Please accept, reverend Sir, this pair of polished gold-coloured robes, ready to wear out of compassion for me, Gracious One.”

“Then, Pukkusa, clothe me with one, and Ānanda with the other.”

“Very well, reverend Sir,” said Pukkusa Mallaputta, and after replying to the Gracious One clothed the Gracious One with one, and Ānanda with the other. Then the Gracious One instructed Pukkusa Mallaputta roused, enthused, and cheered him with a talk about the Teaching. Then Pukkusa Mallaputta, having been instructed, roused, enthused, and cheered by the Gracious One with a talk about the Teaching, after rising from his seat, worshipping and circumambulating the Gracious One, departed.

Then, venerable Ānanda, not long after Pukkusa Mallaputta had departed, offered that pair of polished gold-coloured robes, ready to wear, to the Gracious One, and when placed on the Gracious One’s body they appeared to have lost their gleam.

Then venerable Ānanda said this to the Gracious One: “It is wonderful, reverend Sir, it is marvellous, reverend Sir, how pure and clean is the Realised One’s skin-colour, reverend Sir! This pair of polished gold-coloured robes, ready to wear, reverend Sir, when placed on the Gracious One’s body have lost their gleam!”

“Just so, Ānanda, on two occasions, Ānanda, the Realised One’s skin-colour becomes exceedingly pure and clean.

On which two occasions?

That night, Ānanda, the Realised One perfectly awakens to the unsurpassed and Perfect Awakening, and that night the Realised One is Finally Emancipated in the Emancipation-element which has no basis for attachment remaining. On these two occasions the Realised One’s skin-colour is exceedingly pure and clean. Today, Ānanda, during the last watch of the night, near to Kusinārā, in the Mallas’ Sal Wood at Upavattana, between a pair of Sal trees will be the Realised One’s Final Emancipation.

“Come Ānanda let us approach River Kakutthā.”

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One.

“A pair of polished gold-coloured robes was offered by Pukkusa,
Once clothed with it the Teacher’s golden skin colour shone forth.”

32: Cunda’s Great Gain

Then the Gracious One with a great Community of monks went to the river Kakutthā, and after going, and entering into the river Kakutthā, bathing, and drinking, and coming back out, he approached the mango wood, and after approaching, he addressed venerable Cundaka, saying: “Come now, Cundaka, prepare the outer robe folded in four for me, I am weary, Cundaka, and will lie down.”

“Very well, reverend Sir”, said venerable Cundaka, and after replying to the Gracious One, he prepared the outer robe folded in four. Then the Gracious One, lay down on his right side in the lion’s posture, after placing one foot on the top of the other, mindfully, with full awareness, having applied his mind to the thought of rising. And venerable Cundaka sat down right there in front of the Gracious One.

“The Awakened One, having gone to the little river Kakutthā,
Which had water that was transparent, pleasant, and clear,
The Teacher, very weary, entered the river,
the Realised One, who is unmatched here in the world.

After washing and drinking, the Teacher came out,
And in the middle of the Community of monks, at the front,
The Teacher, the Gracious One, having taught the Teaching here,
The Great Sage went to the mango wood.

He addressed the monk called Cundaka, saying:
“Spread out the robe folded in four for me to lie down on,”
Cunda, urged by the One with Developed Mind,
Very quickly spread the robe folded in four.
The Teacher, very weary, lay down,
With Cunda sat right there at the front.”

Then the Gracious One addressed venerable Ānanda, saying: “It may be, Ānanda, that someone might cause remorse for the smith Cunda, saying: ‘There is no gain for you, friend Cunda, it is a poor gain for you, in that the Realised One, after eating his last almsfood from you, attained Final Emancipation.’

If there is remorse for Cunda the Smith, Ānanda, drive it out in this way, saying: ‘There is a gain for you, friend Cunda, it is a good gain for you, in that the Realised One, after eating his last almsfood from you, attained Final Emancipation. I heard this face to face with the Gracious One, friend Cunda, I learned it face to face: ‘There are these two almsfoods which have the very same excellent fruit, have the very same excellent result, that is a greater fruit, a greater result than other almsfood.

Which two?

That almsfood which, after eating, the Realised One awakens to the unsurpassed and Perfect Awakening; and that almsfood which, after eating, the Realised One attains Final Emancipation in the Emancipation-element which has no basis for attachment remaining. These are the two almsfoods which have the same fruit, have the same result, that is an exceedingly greater fruit, a greater result than other almsfood.

Friend Cunda the Smith has accumulated a good deed that is conducive to long life, friend Cunda the Smith has accumulated a good deed that is conducive to beauty, friend Cunda the Smith has accumulated a good deed that is conducive to happiness, friend Cunda the Smith has accumulated a good deed that is conducive to fame, friend Cunda the Smith has accumulated a good deed that is conducive to heaven, friend Cunda the Smith has accumulated a good deed that is conducive to sovereignty.’ If there is remorse for Cunda the Smith, Ānanda, it should be driven out in this way!”

Then the Gracious One, having understood the significance of it, on that occasion uttered this exalted utterance:

“For the one who gives merit is increased,
From restraint hatred is not accumulated.
The skilful one gives up what is bad,
Through the destruction of passion, hatred, and delusion, he is emancipated.”

The Fourth Chapter for Recital is Finished.

The Fifth Chapter for Recitation

33: Worshipping the Realised One

Then the Gracious One addressed venerable Ānanda, saying: “Come Ānanda, let us approach the further shore of the Golden river, to Kusinārā, and to the Mallas’ Sal Wood at Upavattana.”

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One. Then the Gracious One together with a great Community of monks went to the further shore of the Golden river, to Kusinārā, and the Mallas’ Sal Wood at Upavattana, and after going he addressed venerable Ānanda, saying: “Come, Ānanda, prepare a couch with the head facing north between the Twin Sal Trees for me, I am weary, Ānanda, and will lie down.”

“Very well, reverend Sir,” said venerable Ānanda, and after replying to the Gracious One, he prepared a couch with the head facing north between the Twin Sal Trees. Then the Gracious One, lay down on his right side in the lion’s posture, after placing one foot on the top of the other, mindfully, with full awareness.

Now at that time the Twin Sal Trees were full of flowering blossoms, outside of flowering time, and they were sprinkling down on the Realised One’s body, showering down, pouring down on the Realised One in worship. Also the Divine Coral Tree flowers were falling from the sky, and they were sprinkling down on the Realised One’s body, showering down, pouring down on the Realised One in worship. Also Divine sandalwood powder was falling from the sky, and was sprinkling down on the Realised One’s body, showering down, pouring down on the Realised One in worship. Also Divine music played in the sky in worship of the Realised One. Also Divine songs played in the sky in worship of the Realised One.

Then the Gracious One said this to venerable Ānanda: “The Twin Sal Trees are full of flowering blossoms, outside of flowering time, and they are sprinkling down on the Realised One’s body, showering down, pouring down on the Realised One in worship. Also the Divine Coral Tree flowers are falling from the sky, and they are sprinkling down on the Realised One’s body, showering down, pouring down on the Realised One in worship. Also Divine sandalwood powder is falling from the sky, and is sprinkling down on the Realised One’s body, showering down, pouring down on the Realised One in worship. Also Divine music plays in the sky in worship of the Realised One. Also Divine songs play in the sky in worship of the Realised One.

But it is not in this way, Ānanda, that the Realised One is honoured, respected, revered, worshipped, or esteemed. But that monk, nun, layman, or laywoman, Ānanda, who lives practising the Teaching in accordance with the Teaching, correct in their practice, living in conformity with the Teaching, he honours, respects, reveres, worships, and esteems the Realised One with the highest worship. Therefore, Ānanda, thinking: ‘Let us live practising the Teaching in accordance with the Teaching, correct in our practice, living in conformity with the Teaching,’ this is how you are to train, Ānanda.”

34: The Visit of the Divinities

Now at that time venerable Upavāṇa was standing in front of the Gracious One, fanning the Gracious One. Then the Gracious One dismissed venerable Upavāṇa, saying: “Depart, monk, do not stand in front of me.”

Then venerable Ānanda thought: “This venerable Upavāṇa has been the Gracious One’s attendant for a long time, living near to him, within proximity. Then at the last moment the Gracious One dismisses venerable Upavāṇa, saying: ‘Depart, monk, do not stand in front of me.’ What was the reason, what was the cause, for the Gracious One dismissing venerable Upavāṇa, saying: ‘Depart, monk, do not stand in front of me’?”

Then venerable Ānanda said this to the Gracious One: “This venerable Upavāṇa has been the Gracious One’s attendant for a long time, living near to him, within proximity. Then at the last moment the Gracious One dismisses venerable Upavāṇa, saying: ‘Depart, monk, do not stand in front of me.’ What is the reason, reverend Sir, what is the cause, for the Gracious One dismissing venerable Upavāṇa, saying: ‘Depart, monk, do not stand in front of me’?”

“Almost all of the Divinities, Ānanda, from the ten world-elements have assembled to see the Realised One, everywhere around Kusinārā and the Mallas’ Sal Wood at Upavattana for as far as twelve leagues there is no place, even so much as a tip of a pricking hair, unpervaded by powerful Divinities, and the Divinities, Ānanda, are complaining, saying: ‘We have come from afar to see the Realised One, only occasionally, infrequently, do Realised Ones, Worthy Ones, Perfect Sambuddhas arise in the world, and today during the last watch of the night will be the Realised One’s Final Emancipation, and this powerful monk is stood in front concealing the Realised One, and we are not able to see the Realised One at the last moment.’”

“But what beings and Divinities is the Gracious One thinking of?”

“There are, Ānanda, Divinities in the sky, perceiving the Earth, who, having dishevelled hair, are weeping, throwing up their arms, falling down as though cut down, rolling backwards and forwards as though with their feet cut off, they are crying: ‘Too quickly the Gracious One will attain Final Emancipation, too quickly the Fortunate One will attain Final Emancipation, too quickly the Visionary in the world will disappear!’

There are, Ānanda, Divinities on the Earth, perceiving the Earth, who, having dishevelled hair, are weeping, throwing up their arms, falling down as though cut down, rolling backwards and forwards as though with their feet cut off, they are crying: ‘Too quickly the Gracious One will attain Final Emancipation, too quickly the Fortunate One will attain Final Emancipation, too quickly the Visionary in the world will disappear!’”

But those Divinities who have cut off passion, mindfully, with full awareness, they endure, thinking: ‘Impermanent are all processes, how can it be otherwise?’”

35: The Four Places that Produce Enthusiasm

“Formerly, reverend Sir, the monks, having dwelt for the Rains Retreat used to come to see the Realised One, and we would receive those meditating monks for assembling and seeing the Realised One. But after the Gracious One has passed way, reverend Sir, we will not receive those meditating monks for assembling and seeing the Realised One.”

“There are these four places that can be seen, that produce enthusiasm, Ānanda, for a faithful man of good family.

Which four?

1) Thinking: ‘Here the Realised One was born’, Ānanda, that is a place to be seen that produces enthusiasm for a faithful man of good family.

2) Thinking: ‘Here the Realised One awoke to the unsurpassed and Perfect Awakening’, Ānanda, that is a place to be seen that produces enthusiasm for a faithful man of good family.

3) Thinking: ‘Here the Realised One set rolling the Wheel of the Teaching’, Ānanda, that is a place to be seen that produces enthusiasm for a faithful man of good family.

4) Thinking: ‘Here the Realised One was completely Emancipated in the Emancipation-element which has no basis for attachment remaining’, Ānanda, that is a place to be seen that produces enthusiasm for a faithful man of good family.

These are the four places, Ānanda, that are to be seen that produce enthusiasm for a faithful man of good family.

Faithful monks, nuns, laymen, and laywomen will come, thinking: ‘Here the Realised One was born’, ‘Here the Realised One awoke to the unsurpassed and Perfect Awakening’, ‘Here the Realised One set rolling the Wheel of the Teaching’, ‘Here the Realised One was Finally Emancipated in the Emancipation-element which has no basis for attachment remaining’, and whoever, Ānanda, will die while on pilgrimage to the Shrines with a confident mind they will all, at the break-up of the body, after death, re-arise in a fortunate destiny, in a heavenly world.”

“How, reverend Sir, are we to act in regard to women?”

“As though they were not seen, Ānanda.”

“But when seeing them, reverend Sir, how are we to act?”

“Without conversing, Ānanda.”

“But when conversing, reverend Sir, how are we to act?”

“You should attend to mindfulness, Ānanda.”

“How should we act, reverend Sir, in regard to the Realised One’s body?”

“Do not worry, Ānanda, about how you are to worshipfully dispose of the Realised One’s body. Come, Ānanda, live striving for the highest good, being devoted to the highest good, being heedful of the highest good, ardent, and resolute. There are, Ānanda, wise nobles, wise brahmins, wise householders who have faith in the Realised One. They will worshipfully dispose of the Realised One’s body.”

“How should we act, reverend Sir, in regard to the Realised One’s body?”

“As you act in regard to the Universal Monarch’s body, so you should act in regard to the Realised One’s body.”

“But how do they act, reverend Sir, in regard to the Universal Monarch’s body?”

“They wrap the Universal Monarch’s body, Ānanda, with clean cloth, and after wrapping with clean cloth, they wrap with carded cotton, and after wrapping with carded cotton, they wrap with clean cloth, by this means after wrapping the Universal Monarch’s body with five-hundred pairs of cloth and cotton, enclosing it in an oil tub made of iron, and enclosing it in another iron tub, and putting it on a scented funeral pyre, they burn the Universal Monarch’s body, and they build a Shrine for the Universal Monarch at the crossroads.

So they act in regard to a Universal Monarch’s body, and as they act in regard to a Universal Monarch’s body so should they act in regard to a Realised One’s body, and a Shrine should be made for the Realised One at the crossroads. Whoever there prepares flowers, incense, or powder, or worships or establishes confidence in his mind, that will be for their benefit and happiness for a long time.

These four persons, Ānanda, are worthy of a Shrine.

Which four?

1) A Realised One, a Worthy One, a Perfect Sambuddha is worthy of a Shrine,

2) an Individual Sambuddha is worthy of a Shrine,

3) a Realised One’s disciple is worthy of a Shrine,

4) a Universal Monarch is worthy of a Shrine.

And for what reason or cause is a Realised One, a Worthy One, a Perfect Sambuddha worthy of a Shrine? Thinking: ‘This is the Shrine of a Realised One, a Worthy One, a Perfect Sambuddha’, Ānanda, many people purify their mind, and after purifying their mind, at the break-up of the body, after death, they arise in a fortunate destiny, in a Heavenly world. This is the reason or cause, Ānanda, why a Realised One, a Worthy One, a Perfect Sambuddha is worthy of a Shrine.

And for what reason or cause is an Individual Sambuddha worthy of a Shrine? Thinking: ‘This is the Shrine of a Gracious One, an Individual Sambuddha’, Ānanda, many people purify their mind, and after purifying their mind, at the break-up of the body, after death, they arise in a fortunate destiny, in a Heavenly world. This is the reason or cause, Ānanda, why an Individual Sambuddha is worthy of a Shrine.

And for what reason or cause is a Realised One’s disciple worthy of a Shrine? Thinking: ‘This is the Shrine of a disciple of a Gracious One, a Worthy One, a Perfect Sambuddha’, Ānanda, many people purify their mind, and after purifying their mind, at the break-up of the body, after death, they arise in a fortunate destiny, in a Heavenly world. This is the reason or cause, Ānanda, why a Realised One’s disciple is worthy of a Shrine.

And for what reason or cause is a Universal Monarch worthy of a Shrine? Thinking: ‘This is the Shrine of Righteous Monarch, a Righteous King’, Ānanda, many people purify their mind, and after purifying their mind, at the break-up of the body, after death, they arise in a fortunate destiny, in a Heavenly world. This is the reason or cause, Ānanda, why a Universal Monarch is worthy of a Shrine. These, Ānanda, are the four persons worthy of a Shrine.”

36: Ānanda’s Marvellous Qualities

Then venerable Ānanda, after entering the living place, and leaning against the door-lintel, stood there crying: “The Teacher will attain Final Emancipation while I am still a Trainee with much to do, he who has compassion for me!”

Then the Gracious One addressed the monks, saying: “Where, monks, is Ānanda?”

“This venerable Ānanda, reverend Sir, after entering the living place, and leaning against the door-lintel, stands there crying: ‘The Teacher will attain Final Emancipation while I am still a Trainee with much to do, he who has compassion for me!’”

Then the Gracious One addressed a certain monk, saying: “Go, monk, and in my name address Ānanda, saying: ‘The Teacher, friend Ānanda, is calling you.’”

“Very well, reverend Sir, and after replying to the Gracious One, he approached venerable Ānanda, and after approaching he said this to venerable Ānanda: “The Teacher, friend Ānanda, is calling you.”

“Very well, friend,” said venerable Ānanda, and after replying to that monk, he approached the Gracious One, and after approaching and worshipping the Gracious One, he sat down on one side. While sitting on one side the Gracious One said this to venerable Ānanda:

“Enough, Ānanda, don’t grieve, don’t lament, were you not warned by me when I declared: ‘There is alteration in, separation from, and changeability in all that is dear and appealing.’ How can it be otherwise, Ānanda, for that which is obtained, born, become, conditioned, subject to dissolution? It is not possible to say this: ‘The Realised One’s body should not dissolve’.

For a long time, Ānanda, you dwelt near to the Realised One with beneficial, pleasant, trustworthy, and limitlessly friendly bodily actions, with beneficial, pleasant, trustworthy, and limitlessly friendly speech actions, with beneficial, pleasant, trustworthy, and limitlessly friendly mental actions, you have done meritorious deeds, Ānanda, you should devote yourself to quickly striving to be one who is pollutant-free!”

Then the Gracious One addressed the monks, saying: “Whoever were Worthy Ones, Perfect Sambuddhas in the past, monks, for those Gracious Ones also there were such superior attendants, just as Ānanda is for me; whoever will be Worthy Ones, Perfect Sambuddhas in the future, monks, for those Gracious Ones also there will be such superior attendants, just as Ānanda is for me.

Ānanda is wise, monks, Ānanda is intelligent, monks, he knows: ‘This is the time for monks to approach and see the Realised One, this is the time for monks, this is the time for nuns, this is the time for laymen, this is the time for laywomen, this is the time for kings, for kings’ ministers, for outside teachers, for the disciples of outside teachers.’

There are four wonderful and marvellous things, monks, about Ānanda.

Which four?

1) If, monks, a group of monks approach to see Ānanda their minds are uplifted through seeing him, and if Ānanda speaks words of welcome, their minds are uplifted with the speech, but that group of monks are dissatisfied if at that time Ānanda remains silent.

2) If, monks, a group of nuns approach to see Ānanda their minds are uplifted through seeing him, and if Ānanda speaks words of welcome, their minds are uplifted with the speech, but that group of nuns are dissatisfied if at that time Ānanda remains silent.

3) If, monks, a group of laymen approach to see Ānanda their minds are uplifted through seeing him, and if Ānanda speaks words of welcome, their minds are uplifted with the speech, but that group of laymen are dissatisfied if at that time Ānanda remains silent.

4) If, monks, a group of laywomen approach to see Ānanda their minds are uplifted through seeing him, and if Ānanda speaks words of welcome, their minds are uplifted with the speech, but that group of laywomen are dissatisfied if at that time Ānanda remains silent.

These are the four wonderful and marvellous things about Ānanda.

There are four wonderful and marvellous things, monks, about the Universal Monarch.

Which four?

1) If, monks, a group of Nobles approach to see the Universal Monarch their minds are uplifted through seeing him, and if the Universal Monarch speaks, their minds are uplifted with the speech, but that group of nobles are dissatisfied if then the Universal Monarch remains silent.

2) If, monks, a group of brahmins approach to see the Universal Monarch their minds are uplifted through seeing him, and if the Universal Monarch speaks, their minds are uplifted with the speech, but that group of brahmins are dissatisfied if then the Universal Monarch remains silent.

3) If, monks, a group of householders approach to see the Universal Monarch their minds are uplifted through seeing him, and if the Universal Monarch speaks, their minds are uplifted with the speech, but that group of householders are dissatisfied if then the Universal Monarch remains silent.

4) If, monks, a group of ascetics approach to see the Universal Monarch their minds are uplifted through seeing him, and if the Universal Monarch speaks, their minds are uplifted with the speech, but that group of ascetics are dissatisfied if then the Universal Monarch remains silent.

In the same way there are four wonderful and marvellous things, monks, about Ānanda.

1) If, monks, a group of monks approach to see Ānanda their minds are uplifted through seeing him, and if Ānanda speaks words of welcome, their minds are uplifted with the speech, but that group of monks are dissatisfied if at that time Ānanda remains silent.

2) If, monks, a group of nuns approach to see Ānanda their minds are uplifted through seeing him, and if Ānanda speaks words of welcome, their minds are uplifted with the speech, but that group of nuns are dissatisfied if at that time Ānanda remains silent.

3) If, monks, a group of laymen approach to see Ānanda their minds are uplifted through seeing him, and if Ānanda speaks words of welcome, their minds are uplifted with the speech, but that group of laymen are dissatisfied if at that time Ānanda remains silent.

4) If, monks, a group of laywomen approach to see Ānanda their minds are uplifted through seeing him, and if Ānanda speaks words of welcome, their minds are uplifted with the speech, but that group of laywomen are dissatisfied if at that time Ānanda remains silent.

There are the four wonderful and marvellous things, monks, about Ānanda.”

37: Kusinārā’s History

After this was said, venerable Ānanda addressed the Gracious One, saying: “Reverend Sir, may the Gracious One not attain Final Emancipation in this small town, this barren town, this branch town. There are, reverend Sir, other great towns, such as: Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī, Bārāṇasī—let the Gracious One attain Final Emancipation there. There are many wealthy Nobles there, wealthy brahmins, wealthy householders, who are devoted to the Realised One, and will worshipfully dispose of the Realised One’s body.”

“Do not say that, Ānanda, do not say that, Ānanda: ‘This small town, this barren town, this branch town’. Formerly, Ānanda, there was a King by the name of Mahāsudassana, a Righteous Monarch, a Righteous King, who was victorious over the four quarters, one who had established a stable country, endowed with the seven jewels.

This Kusinārā, was then named Kusāvatī, and was King Mahāsudassana’s capital city. Stretching for twelve leagues from East to West, and seven leagues from North to South, the capital city Kusāvatī was prosperous, Ānanda, successful, populous, full of people, with much food, just as, Ānanda, the capital city of the Divinities named Āḷakamandā is prosperous, successful, populous, full of people, with much food, so the capital city Kusāvatī was prosperous, Ānanda, successful, populous, full of people, with much food.

The capital city Kusāvatī was never separated from the ten sounds, by day or by night, that is to say: the sound of elephants, the sound of horses, the sound of chariots, the sound of drums, the sound of tabours, the sound of lutes, the sound of songs, the sound of cymbals, the sound of hand bells, and with ‘eat, drink, chew!’ as the tenth sound.

38: The Mallas Worship the Gracious One

“Go, Ānanda, and after entering into Kusinārā, announce to the Mallas: ‘Today, Vāseṭṭhas, in the last watch of the night, will be the Realised One’s attainment of Final Emancipation, come along, Vāseṭṭhas, come along, Vāseṭṭhas, do not regret it afterwards thinking: “In the area of our village, was the Realised One’s attainment of Final Emancipation, and we did not, in the last watch of the night, get to see the Realised One”’.”

“Very well, reverend Sir,” said venerable Ānanda, and after replying to the Gracious One, dressing, and taking his robes and bowl, he entered Kusinārā with a companion.

Now at that time the Mallas from Kusinārā were assembled in the Council Hall having some business or other. Then venerable Ānanda went to where the Mallas from Kusinārā were assembled in the Council Hall, and after approaching he said this to the Mallas: “Today, Vāseṭṭhas, in the last watch of the night, will be the Realised One’s attainment of Final Emancipation, come along, Vāseṭṭhas, come along, Vāseṭṭhas, do not regret it afterwards thinking: ‘In the area of our village, was the Realised One’s attainment of Final Emancipation, and we did not, in the last watch of the night, get to see the Realised One.’”

After hearing this from venerable Ānanda, the Mallas, the sons of the Mallas, the daughters-in-law of the Mallas, and the wives of the Mallas became miserable, depressed, with their minds given over to suffering. Some, having dishevelled hair, were weeping, throwing up their arms, falling down as though cut down, rolling backwards and forwards as though with their feet cut off, they were crying: “Too quickly the Gracious One will attain Final Emancipation, too quickly the Fortunate One will attain Final Emancipation, too quickly the Visionary in the world will disappear!”

Then the Mallas, the sons of the Mallas, the daughters-in-law of the Mallas, and the wives of the Mallas, miserable, depressed, with their minds given over to suffering, approached the Mallas’ Sal Wood at Upavattana, and approached venerable Ānanda.

Then this occurred to venerable Ānanda: “If I make the Mallas of Kusinārā worship the Gracious One one by one before the Gracious One has been worshipped by the Mallas of Kusinārā the night will end. Now what if I, having segregated the Mallas family by family, made them worship the Gracious One, saying: ‘A Malla named so and so, together with his children, wife, dependents, and councillors worships the Gracious One’s feet with his head’?”

Then venerable Ānanda having segregated the Mallas family by family, made them worship the Gracious One, saying: “A Malla named so and so, together with his children, wife, dependents, and councillors worships the Gracious One’s feet with his head.”

Then venerable Ānanda, in this way, during the first watch of the night, made the Mallas of Kusinārā worship the Gracious One.

39: Subhadda, the Last Direct Disciple

Now at that time a wanderer named Subhadda had arrived at Kusinārā. The wanderer Subhadda heard: “Today, it seems, in the last watch of the night, will be the ascetic Gotama’s attainment of Final Emancipation.”

Then this occurred to the wanderer Subhadda: “I have heard this from old, elderly wanderers, who are teachers and teachers’ teachers, when they said: ‘Only occasionally, rarely, do Realised Ones, Worthy Ones, Perfect Sambuddhas arise in the world.’ Today, in the last watch of the night, will be the ascetic Gotama’s attainment of Final Emancipation. There is a doubt that has arisen for me, and I have confidence in the ascetic Gotama thus: ‘The ascetic Gotama is able to teach the Teaching in such a way that I will be able to abandon that doubt.’”

Then the wanderer Subhadda approached the Mallas’ Sal Wood at Upavattana, and approached venerable Ānanda, and after approaching he said to venerable Ānanda: “I have heard this from old, elderly wanderers, dear Ānanda, who are teachers and teachers’ teachers, when they said: ‘Only occasionally, rarely, do Realised Ones, Worthy Ones, Perfect Sambuddhas arise in the world.’ Today, in the last watch of the night, will be the ascetic Gotama’s attainment of Final Emancipation. There is a doubt that has arisen for me, and I have confidence in the ascetic Gotama thus: ‘The ascetic Gotama is able to teach the Teaching in such a way that I will be able to abandon that doubt’. It would be well, dear Ānanda, if I was allowed to see the ascetic Gotama.”

After this was said, venerable Ānanda said this to the wanderer Subhadda: “Enough, friend Subhadda, do not trouble the Realised One, the Gracious One is exhausted.”

For a second time the wanderer Subhadda said this to venerable Ānanda: “I have heard this from old, elderly wanderers, dear Ānanda, who are teachers and teachers’ teachers, when they said: ‘Only occasionally, rarely, do Realised Ones, Worthy Ones, Perfect Sambuddhas arise in the world.’ Today, in the last watch of the night, will be the Realised One’s attainment of Final Emancipation. There is a doubt that has arisen for me, and I have confidence in the ascetic Gotama thus: ‘The ascetic Gotama is able to teach the Teaching in such a way that I will be able to abandon that doubt’. It would be well, dear Ānanda, if I was allowed to see the ascetic Gotama.

For a second time venerable Ānanda said this to the wanderer Subhadda: “Enough, friend Subhadda, do not trouble the Realised One, the Gracious One is exhausted.”

For a third time the wanderer Subhadda said this to venerable Ānanda: “I have heard this from old, elderly wanderers, dear Ānanda, who are teachers and teachers’ teachers, when they said: ‘Only occasionally, rarely, do Realised Ones, Worthy Ones, Perfect Sambuddhas arise in the world.’ Today, in the last watch of the night, will be the ascetic Gotama’s attainment of Final Emancipation. There is a doubt that has arisen for me, and I have confidence in the ascetic Gotama thus: ‘The ascetic Gotama is able to teach the Teaching in such a way that I will be able to abandon that doubt’. It would be well, dear Ānanda, if I was allowed to see the ascetic Gotama.”

For a third time venerable Ānanda said this to the wanderer Subhadda: “Enough, friend Subhadda, do not trouble the Realised One, the Gracious One is exhausted.”

The Gracious One heard venerable Ānanda having this conversation with the wanderer Subhadda. Then the Gracious One said this to venerable Ānanda: “Enough, Ānanda, do not obstruct Subhadda allow Subhadda to see the Realised One. Whatever Subhadda will ask of me all of it he will ask of me seeking for deep knowledge, and not to trouble me. Whatever question is put I will answer, and he will quickly understand it.”

Then venerable Ānanda said this to the wanderer Subhadda: “Go, friend Subhadda, the Gracious One has given you permission.”

Then the wanderer Subhadda approached the Gracious One, and after approaching, he exchanged greetings with the Gracious One, and after exchanging courteous talk and greetings, he sat down on one side.

While sitting on one side the wanderer Subhadda said this to the Gracious One: “Those ascetics and brahmins, dear Gotama, who have a community, a group, who teach a group, well-known, famous, religious founders, agreed upon as good for the people, such as: Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambala, Pakudha Kaccāyana, Sañjaya Belaṭṭhaputta, Nigaṇṭha Nāṭaputta, have they all understood, according to their own avowal? Have they all not understood? Or, have some understood? Or, have some not understood?”

“Enough, Subhadda, stop this: ‘Have they all understood, according to their own avowal? Have they all not understood? Or, have some understood? Or, have some not understood?’ I will teach the Teaching to you, Subhadda, listen to it, apply your mind well, and I will speak.”

“Very well, reverend Sir,” the wanderer Subhadda replied to the Gracious One, and the Gracious One said this: “Wherever, Subhadda, the Noble Eightfold Path is not found in a Teaching and Discipline there a true ascetic is not found, there a second true ascetic is not found, there a third true ascetic is not found, there a fourth true ascetic is not found.

But wherever, Subhadda, the Noble Eightfold Path is found in a Teaching and Discipline there a true ascetic is found, there a second true ascetic is found, there a third true ascetic is found, there a fourth true ascetic is found.

In this Teaching and Discipline, Subhadda, the Noble Eightfold Path is found, here a true ascetic is found, here a second true ascetic is found, here a third true ascetic is found, here a fourth true ascetic is found.

Void are the outside doctrines of these other ascetics, Subhadda, but if monks should live well, the world will not be void of Worthy Ones.

At twenty-nine years, Subhadda,
I went forth a seeker of what is good,
More than fifty years ago,
Wherefore I am truly gone forth, Subhadda.

Existing in the realm of the right Teaching
Outside of this there is no true ascetic,

a second true ascetic is not found, a third true ascetic is not found, a fourth true ascetic is not found. Void are the outside doctrines of these other ascetics, Subhadda, but if monks should live well, the world will not be void of Worthy Ones.”

After this was said, the wanderer Subhadda said this to the Gracious One: “Excellent, reverend Sir! Excellent, reverend Sir! Just as, reverend Sir, one might set upright what has been overturned, or open up what has been closed, or show a path to one who is lost, or bear an oil lamp in the darkness, so that one who has eyes can see forms, just so has the Teaching been made clear by the Gracious One in more than one way. I go to the Gracious One for refuge, reverend Sir, and to the Teaching, and to the Community of monks. May I receive the going-forth, reverend Sir, in the presence of the Gracious One, may I receive the full ordination.”

“Those who were formerly of another sect who in this Teaching and Discipline desire the going-forth, who desire full ordination, live on probation for four months, and at the end of four months, the minds of the monks being satisfied, they give the going-forth and the full ordination into the monkhood. But I understand there is a distinction between persons in this case.”

“If, reverend Sir, those who were formerly of another sect who in this Teaching and Discipline, desire the going-forth, who desire full ordination, live on probation for four months, and at the end of four months, the minds of the monks being satisfied, they give the going-forth and the full ordination into the monkhood, then I will live on probation for four years, and at the end of four years, the minds of the monks being satisfied, they can give the going-forth and the full ordination into the monkhood.”

Then the Gracious One said this to venerable Ānanda: “Then, Ānanda, give the going-forth to Subhadda.”

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One.

Then the wanderer Subhadda said this to venerable Ānanda: “There are certainly gains for you, friend Ānanda, it is certainly a good gain for you, friend Ānanda, that here, face to face with the Teacher, you have been consecrated with an attendant’s consecration.”

The wanderer Subhadda received the going forth in the presence of the Gracious One, received full ordination.

Then not long after ordination, venerable Subhadda, while dwelling solitary, secluded, heedful, ardent, and resolute, after no long time attained that good for which young gentlemen rightly go forth from the house to the houseless life, that unsurpassed conclusion to the spiritual life, and dwelt having known, experienced, and attained it himself in this very life.

Destroyed is rebirth, accomplished is the spiritual life, done is what ought to be done, there is no more of this mundane state—this he knew.

And venerable Subhadda became another of the Worthy Ones. He was the last direct disciple of the Gracious One.

The Fifth Chapter for Recital is Finished

The Sixth Chapter for Recitation

40: The Last Instructions of the Realised One

Then the Gracious One addressed venerable Ānanda, saying: “It may be, Ānanda, that some of you may think in this way: ‘Past is the Teacher’s word, there is now no Teacher for us.’ But it should not be seen like that, Ānanda, whatever Teaching and Discipline has been taught by me or laid down, Ānanda, that is your Teacher after my passing away.

At present, Ānanda, the monks address each other with the word ‘friend’, but after my passing away they are not to address one another thus. The elder monk, Ānanda, should address the younger monk by his name or by his clan name or by the word ‘friend’. But the younger monk should address the elder monk as reverend Sir or venerable Sir.

Desiring to do so, Ānanda, the Community after my passing away, can abolish the minor and subsidiary training rules.

The highest penalty, Ānanda, after my passing away, is to be handed out to the monk Channa.” “But what is the highest penalty, reverend Sir?” “The monk Channa, Ānanda, may say whatever he wishes but he is not to be spoken to or advised or instructed by the monks.”

Then the Gracious One addressed the monks, saying: “It may be, monks, that for one of the monks there is doubt or confusion about the Buddha, or about the Teaching, or about the Community, or about the Path, or about the practice. Ask, monks, do not be regretful later thinking: ‘The Teacher was face to face with us and we didn’t ask the Gracious One directly about the training.’” After this was said those monks were silent.

For a second time the Gracious One addressed the monks, saying: “It may be, monks, that for one of the monks there is doubt or confusion about the Buddha, or about the Teaching, or about the Community, or about the Path, or about the practice. Ask, monks, do not be regretful later thinking: ‘The Teacher was face to face with us and we didn’t ask the Gracious One directly about the training.’” For a second time those monks were silent.

For a third time the Gracious One addressed the monks, saying: “It may be, monks, that for one of the monks there is doubt or confusion about the Buddha, or about the Teaching, or about the Community, or about the Path, or about the practice. Ask, monks, do not be regretful later thinking: ‘The Teacher was face to face with us and we didn’t ask the Gracious One directly about the training.’” For a third time those monks were silent.

Then the Gracious One addressed the monks, saying: “It may be, monks, that out of respect for the Teacher you do not ask, then one friend, monks, can inform another friend about his doubts.” After this was said those monks were silent.

Then venerable Ānanda said this to the Gracious One: “It is wonderful, reverend Sir, it is marvellous, reverend Sir, I am confident, reverend Sir, that in this Community of monks there is not one of the monks in this Community of monks who has doubt or confusion about the Buddha, or about the Teaching, or about the Community, or about the Path, or about the practice.”

“Out of confidence, Ānanda, you speak, but the Realised One, Ānanda, has knowledge that there is not one of the monks in this Community of monks who has doubt or confusion about the Buddha, or about the Teaching, or about the Community, or about the Path, or about the practice. For amongst these five hundred monks, Ānanda, he who is the last monk, is a Stream-Enterer, no longer subject to falling into the lower realms, and has a fixed destiny ending in Final Awakening.”

Then the Gracious One addressed the monks, saying: “Come now, monks, for I tell you all conditioned things are subject to decay, strive on with heedfulness!” These were the last words of the Realised One.

41: The Final Emancipation

Then the Gracious One attained the first absorption, and after emerging from the first absorption he attained the second absorption, and after emerging from the second absorption he attained the third absorption, and after emerging from the third absorption he attained the fourth absorption, and after emerging from the fourth absorption he attained the sphere of endless space, and after emerging from the sphere of endless space he attained the sphere of endless consciousness, and after emerging from the sphere of endless consciousness he attained the sphere of nothingness, and after emerging from the sphere of nothingness, he attained the sphere of neither-perception-nor-non-perception, and after emerging from the sphere of neither-perception-nor-non-perception, he attained the cessation of perception and feeling.

Then venerable Ānanda said this to venerable Anuruddha: “Has the Gracious One, reverend Anuruddha, attained Final Emancipation?”

“The Gracious One, reverend Ānanda, has not attained Final Emancipation, he has attained the cessation of perception and feeling.”

Then the Gracious One, after emerging from the cessation of perception and feeling, attained the sphere of neither-perception-nor-non-perception, and after emerging from the sphere of neither-perception-nor-non-perception he attained the sphere of nothingness, and after emerging from the sphere of nothingness he attained the sphere of endless consciousness, and after emerging from the sphere of endless consciousness he attained the sphere of endless space, and after emerging from the sphere of endless space he attained the fourth absorption, and after emerging from the fourth absorption he attained the third absorption, and after emerging from the third absorption he attained the second absorption, and after emerging from the second absorption he attained the first absorption, and after emerging from the first absorption he attained the second absorption, and after emerging from the second absorption he attained the third absorption, and after emerging from the third absorption he attained the fourth absorption, and after emerging from the fourth absorption, immediately the Gracious One attained Final Emancipation.

When the Gracious One attained Final Emancipation along with the Emancipation, there was a great earthquake, and an awful, horrifying crash of the Divinities’ thunder drum.

When the Gracious One attained Final Emancipation along with the Emancipation, Brahmā Sahampati spoke this verse:

“All beings in the world will surely lay aside the body,
In the same way the Teacher, Such-like, unmatched in the world,

the Realised One, attained to the ten strengths, the Sambuddha, has attained Final Emancipation.”

When the Gracious One attained Final Emancipation along with the Emancipation, Sakka, the Lord of the Divinities, spoke this verse:

“Impermanent, indeed, are all processes, arisen they have the nature to decay,
After arising they come to cessation, the stilling of them is blissful.”

When the Gracious One attained Final Emancipation along with the Emancipation, venerable Anuruddha spoke these verses:

“There is no more breathing for that Such-like one of steady mind,
Freed from lust, the Sage who has died, has entered the peace of Nibbāna.

With an unshaken heart, he endured the painful feelings,
Like a flame when it goes out so his mind was liberated in Nibbāna.”

When the Gracious One attained Final Emancipation along with the Emancipation, venerable Ānanda spoke this verse:

“With that there was fear, with that there was horror,
When the Sambuddha, endowed with all noble qualities, attained Emancipation.”

When the Gracious One attained Final Emancipation those monks there who were not free from passion, throwing up their arms, falling down as though cut down, rolling backwards and forwards as though with their feet cut off, were crying: ‘Too quickly the Gracious One has attained Final Emancipation, too quickly the Fortunate One has attained Final Emancipation, too quickly the Visionary in the world has disappeared!’ But those monks who were free from passion, mindfully, with full awareness, endured, thinking: “Impermanent are all processes, how can it be otherwise?”

Then venerable Anuruddha said this to the monks: “Enough, friends, do not grieve, do not lament, were you not warned by the Gracious One when he declared: ‘There is alteration in, separation from, and changeability in all that is dear and appealing.’ How can it be otherwise, friends, for that which is obtained, born, become, in process, subject to dissolution? It is not possible to say this: ‘It should not dissolve’. The Divinities, friends, are complaining.”

“But what beings and Divinities is the venerable Anuruddha thinking of?”

“There are, friend Ānanda, Divinities in the sky, perceiving the Earth, who, having dishevelled hair, are weeping, throwing up their arms, falling down as though cut down, rolling backwards and forwards as though with their feet cut off, crying: ‘Too quickly the Gracious One has attained Final Emancipation, too quickly the Fortunate One has attained Final Emancipation, too quickly the Visionary in the world has disappeared!’

There are, friend Ānanda, Divinities on the Earth, perceiving the Earth, who, having dishevelled hair, are weeping, throwing up their arms, falling down as though cut down, rolling backwards and forwards as though with their feet cut off, crying: ‘Too quickly the Gracious One has attained Final Emancipation, too quickly the Fortunate One has attained Final Emancipation, too quickly the Visionary in the world has disappeared!’

But those Divinities, who have cut off passion, they mindfully, with full awareness, endure, thinking: ‘Impermanent are all processes, how can it be otherwise?’”