The Great Discourse on the Buddha’s Extinguishment (DN16)

12. Commencing the Rains at Beluva

When the Buddha had stayed in Ambapālī’s Mango Grove as long as he pleased, he addressed Venerable Ānanda,

“Come, Ānanda, let’s go to the little village of Beluva.”⁸⁷

“Yes, sir,” Ānanda replied.

Then the Buddha together with a large Saṅgha of mendicants arrived at the little village of Beluva,

and stayed there.

There the Buddha addressed the mendicants:

“Mendicants, please enter the rainy season residence with whatever friends or acquaintances you have around Vesālī.⁸⁸

I’ll commence the rainy season residence right here in the little village of Beluva.”

“Yes, sir,” those mendicants replied. They did as the Buddha said,

while the Buddha commenced the rainy season residence right there in the little village of Beluva.

After the Buddha had commenced the rainy season residence, he fell severely ill, struck by dreadful pains, close to death.

But he endured unbothered, with mindfulness and situational awareness.

Then it occurred to the Buddha,

“It would not be appropriate for me to be fully extinguished before informing my supporters and taking leave of the mendicant Saṅgha.⁸⁹

Why don’t I forcefully suppress this illness, stabilize the life force, and live on?”⁹⁰

So that is what he did.

Then the Buddha’s illness died down.

Soon after the Buddha had recovered from that sickness, he left his dwelling and sat in the shade of the porch on the seat spread out.

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him,

“Sir, it’s fantastic that the Buddha is comfortable and well. Because when the Buddha was sick, my body felt like it was drugged. I was disorientated, and the teachings didn’t spring to mind.⁹¹

Still, at least I was consoled by the thought that

the Buddha won’t be fully extinguished without bringing something up regarding the Saṅgha of mendicants.”⁹²

“But what could the mendicant Saṅgha expect from me, Ānanda?⁹³

I’ve taught the Dhamma without making any distinction between secret and public teachings.⁹⁴

The Realized One doesn’t have the closed fist of a tutor when it comes to the teachings.⁹⁵

If there’s anyone who thinks:

‘I shall lead the mendicant Saṅgha,’ or ‘the Saṅgha of mendicants is meant for me,’ let them bring something up regarding the Saṅgha.

But the Realized One doesn’t think like this,

so why should he bring something up regarding the Saṅgha?⁹⁶

I’m now old, elderly and senior. I’m advanced in years and have reached the final stage of life.

I’m currently eighty years old.

Just as a decrepit old cart is kept going by a rope,⁹⁷

in the same way, the Realized One’s body is kept going as if by a rope.⁹⁸

Sometimes the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and remains in the signless immersion of the heart. Only then does the Realized One’s body become more comfortable.⁹⁹

So Ānanda, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.¹⁰⁰

And how does a mendicant do this?

It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.

They meditate observing an aspect of feelings …

mind …

principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

That’s how a mendicant lives with themselves as island and refuge, without other refuge; with the teachings as island and refuge, without other refuge.

Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those mendicants of mine who want to train shall be among the best of the best.”¹⁰¹

The second recitation section.

13. An Obvious Hint

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.

Then, after the meal, on his return from almsround, he addressed Venerable Ānanda:

“Ānanda, get your sitting cloth.¹⁰²

Let’s go to the Cāpāla Shrine for the day’s meditation.”

“Yes, sir,” replied Ānanda. Taking his sitting cloth he followed behind the Buddha.

Then the Buddha went up to the Cāpāla Shrine, where he sat down on the seat spread out.

Ānanda bowed to the Buddha and sat down to one side.

The Buddha said to him:

“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Shrines are all lovely.

Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.¹⁰³

The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.”

But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign.

He didn’t beg the Buddha:

“Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.¹⁰⁴

For a second time …

And for a third time, the Buddha said to Ānanda:

“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Shrines are all lovely.

Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.

The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.”

But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign.

He didn’t beg the Buddha:

“Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.

Then the Buddha got up and said to Venerable Ānanda,

“Go now, Ānanda,

at your convenience.”

“Yes, sir,” replied Ānanda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by.

14. The Appeal of Māra

And then, not long after Ānanda had left, Māra the Wicked went up to the Buddha, stood to one side, and said to him:¹⁰⁵

“Sir, may the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.¹⁰⁶

Sir, you once made this statement:

‘Wicked One, I shall not be fully extinguished until I have monk disciples who are competent, educated, assured, learned, have memorized the teachings, and practice in line with the principle of the teaching. Not until they practice properly, living in line with the teaching. Not until they’ve learned their denomination, and explain, teach, assert, establish, disclose, analyze, and make it clear. Not until they can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.’¹⁰⁷

Today you do have such monk disciples.

May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.

Sir, you once made this statement:

‘Wicked One, I shall not be fully extinguished until I have nun disciples who are competent, educated, self-assured, learned …’¹⁰⁸

Today you do have such nun disciples.

May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.

Sir, you once made this statement:

‘Wicked One, I shall not be fully extinguished until I have layman disciples who are competent, educated, self-assured, learned …’

Today you do have such layman disciples.

May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.

Sir, you once made this statement:

‘Wicked One, I shall not be fully extinguished until I have laywoman disciples who are competent, educated, self-assured, learned …’

Today you do have such laywoman disciples.

May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.

Sir, you once made this statement:

‘Wicked One, I will not be fully extinguished until my spiritual path is successful and prosperous, extensive, popular, widespread, and fully revealed among gods and humans.’

Today your spiritual path is successful and prosperous, extensive, popular, widespread, and fully revealed among gods and humans.

May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.”

When this was said, the Buddha said to Māra,

“Relax, Wicked One. The full extinguishment of the Realized One will be soon.¹⁰⁹

Three months from now the Realized One will be fully extinguished.”¹¹⁰

15. Surrendering the Life Force

So at the Cāpāla Shrine the Buddha, mindful and aware, surrendered the life force.¹¹¹

When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.¹¹²

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

“Comparing the incomparable with the creation of prolonged life,¹¹³

the sage surrendered the life force.¹¹⁴

Happy inside, serene,

he shattered self-creation like a suit of armor.”¹¹⁵

16. The Causes of Earthquakes

Then Venerable Ānanda thought,

“How incredible, how amazing! That was a really big earthquake!

That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky!

What’s the cause, what’s the reason for a great earthquake?”

Then Venerable Ānanda went up to the Buddha,

bowed, sat down to one side,

and said to him,

“How incredible, sir, how amazing!

That was a really big earthquake!

That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky!

What’s the cause, what’s the reason for a great earthquake?”

“Ānanda, there are these eight causes and reasons for a great earthquake.

What eight?

This great earth is established on water, the water is established on air, and the air stands in space. At a time when a great wind blows, it stirs the water, and the water stirs the earth.¹¹⁶

This is the first cause and reason for a great earthquake.

Furthermore, there is an ascetic or brahmin with psychic power who has achieved mastery of the mind, or a god who is mighty and powerful. They’ve developed a limited perception of earth and a limitless perception of water. They make the earth shake and rock and tremble.¹¹⁷

This is the second cause and reason for a great earthquake.

Furthermore, when the being intent on awakening passes away from the host of joyful gods, he’s conceived in his mother’s womb, mindful and aware. Then the earth shakes and rocks and trembles.¹¹⁸

This is the third cause and reason for a great earthquake.

Furthermore, when the being intent on awakening comes out of his mother’s womb mindful and aware, the earth shakes and rocks and trembles.

This is the fourth cause and reason for a great earthquake.

Furthermore, when the Realized One awakens to the supreme perfect awakening, the earth shakes and rocks and trembles.¹¹⁹

This is the fifth cause and reason for a great earthquake.

Furthermore, when the Realized One rolls forth the supreme Wheel of Dhamma, the earth shakes and rocks and trembles.¹²⁰

This is the sixth cause and reason for a great earthquake.

Furthermore, when the Realized One, mindful and aware, surrenders the life force, the earth shakes and rocks and trembles.

This is the seventh cause and reason for a great earthquake.

Furthermore, when the Realized One becomes fully extinguished in the element of extinguishment with no residue, the earth shakes and rocks and trembles.¹²¹

This is the eighth cause and reason for a great earthquake.

These are the eight causes and reasons for a great earthquake.

17. Eight Assemblies

There are, Ānanda, these eight assemblies.¹²²

What eight?

The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods of the four great kings. An assembly of the gods of the thirty-three. An assembly of Māras. An assembly of divinities.¹²³

I recall having approached an assembly of hundreds of aristocrats.

There I used to sit with them, converse, and engage in discussion.

And my appearance and voice became just like theirs.

I educated, encouraged, fired up, and inspired them with a Dhamma talk.

But when I spoke they didn’t know:

‘Who is this that speaks? Is it a god or a human?’

And when my Dhamma talk was finished I vanished.

But when I vanished they didn’t know:

‘Who was that who vanished? Was it a god or a human?’¹²⁴

I recall having approached an assembly of hundreds of brahmins …

householders …

ascetics …

the gods of the four great kings …

the gods of the thirty-three …

Māras …

divinities.

There too I used to sit with them, converse, and engage in discussion.

And my appearance and voice became just like theirs.

I educated, encouraged, fired up, and inspired them with a Dhamma talk.

But when I spoke they didn’t know:

‘Who is this that speaks? Is it a god or a human?’

And when my Dhamma talk was finished I vanished.

But when I vanished they didn’t know:

‘Who was that who vanished? Was it a god or a human?’

These are the eight assemblies.

18. Eight Dimensions of Mastery

Ānanda, there are these eight dimensions of mastery.¹²⁵

What eight?

Perceiving form internally, someone sees forms externally, limited, both pretty and ugly.¹²⁶

Mastering them, they perceive: ‘I know and see.’

This is the first dimension of mastery.

Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly.

Mastering them, they perceive: ‘I know and see.’

This is the second dimension of mastery.

Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly.¹²⁷

Mastering them, they perceive: ‘I know and see.’

This is the third dimension of mastery.

Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly.

Mastering them, they perceive: ‘I know and see.’

This is the fourth dimension of mastery.

Not perceiving form internally, someone sees forms externally that are blue, with blue color and blue appearance.¹²⁸

They’re like a flax flower that’s blue, with blue color and blue appearance. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color and blue appearance.

In the same way, not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance.

Mastering them, they perceive: ‘I know and see.’

This is the fifth dimension of mastery.

Not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance.

They’re like a champak flower that’s yellow, with yellow color and yellow appearance. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color and yellow appearance.

In the same way, not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance.

Mastering them, they perceive: ‘I know and see.’

This is the sixth dimension of mastery.

Not perceiving form internally, someone sees forms externally that are red, with red color and red appearance.

They’re like a scarlet mallow flower that’s red, with red color and red appearance. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color and red appearance.

In the same way, not perceiving form internally, someone sees forms externally that are red, with red color and red appearance.

Mastering them, they perceive: ‘I know and see.’

This is the seventh dimension of mastery.

Not perceiving form internally, someone sees forms externally that are white, with white color and white appearance.

They’re like the morning star that’s white, with white color and white appearance. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color and white appearance.

In the same way, not perceiving form internally, someone sees forms externally that are white, with white color and white appearance.

Mastering them, they perceive: ‘I know and see.’

This is the eighth dimension of mastery.

These are the eight dimensions of mastery.

19. The Eight Liberations

Ānanda, there are these eight liberations.¹²⁹

What eight?

Having physical form, they see forms.

This is the first liberation.

Not perceiving form internally, they see forms externally.

This is the second liberation.

They’re focused only on beauty.

This is the third liberation.

Going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.

This is the fourth liberation.

Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.

This is the fifth liberation.

Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.

This is the sixth liberation.

Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.

This is the seventh liberation.

Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.

This is the eighth liberation.

These are the eight liberations.

Ānanda, this one time, when I was first awakened, I was staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.¹³⁰

Then Māra the wicked approached me, stood to one side, and said:

‘Sir, may the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.’

When he had spoken, I said to Māra:

‘Wicked One, I shall not be fully extinguished until I have monk disciples …

nun disciples …

layman disciples …

laywoman disciples who are competent, educated, self-assured, learned.

I shall not be fully extinguished until my spiritual path is successful and prosperous, extensive, popular, widespread, and fully revealed among gods and humans.’

Today, just now at the Cāpāla Shrine Māra the Wicked approached me once more with the same request, reminding me of my former statement, and saying that those conditions had been fulfilled.

When he had spoken, I said to Māra:

‘Relax, Wicked One. The full extinguishment of the Realized One will be soon.

Three months from now the Realized One will be fully extinguished.’

So today, just now at the Cāpāla Shrine, mindful and aware, I surrendered the life force.”

20. The Appeal of Ānanda

When he said this, Venerable Ānanda said to the Buddha,

“Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.”

“Enough now, Ānanda.

Do not beg the Realized One. Now is not the time to beg the Realized One.”

For a second time …

For a third time, Ānanda said to the Buddha,

“Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.”

“Ānanda, do you have faith in the Realized One’s awakening?”

“Yes, sir.”

“So why then do you keep pressing me up to the third time?”

“Sir, I have heard and learned this in the presence of the Buddha:¹³¹

‘Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.

The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’”

“Do you have faith, Ānanda?”

“Yes, sir.”

“Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone. For even though the Realized One dropped such an obvious hint, such a clear sign, you didn’t beg me to remain for the proper lifespan, or what’s left of it.¹³²

If you had begged me, I would have turned you down twice, but consented on the third time.

Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.

Ānanda, this one time I was staying near Rājagaha, on the Vulture’s Peak Mountain.¹³³

There I said to you:

‘Ānanda, Rājagaha is lovely, and so is the Vulture’s Peak.

Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.

The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’

But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the proper lifespan, or what’s left of it.

If you had begged me, I would have turned you down twice, but consented on the third time.

Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.

Ānanda, this one time I was staying right there near Rājagaha, at the Gotama banyan tree …¹³⁴

at Bandit’s Cliff …¹³⁵

in the Sattapaṇṇi cave on the slopes of Vebhāra …¹³⁶

at the Black Rock on the slopes of Isigili …¹³⁷

in the Cool Grove, under the Cobra’s Hood Grotto …¹³⁸

in the Hot Springs Monastery …¹³⁹

in the Bamboo Grove, the squirrels’ feeding ground …¹⁴⁰

in Jīvaka’s Mango Grove …

in the Maddakucchi deer park …¹⁴¹

And in each place I said to you:

‘Ānanda, Rājagaha is lovely, and so are all these places. …

If he wished, the Realized One could live for the proper lifespan or what’s left of it.’

But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the proper lifespan, or what’s left of it.

Ānanda, this one time I was staying right here near Vesālī, at the Udena Shrine …¹⁴²

at the Gotamaka Shrine …¹⁴³

at the Seven Maidens Shrine …¹⁴⁴

at the Many Sons Shrine …¹⁴⁵

at the Sārandada Shrine …¹⁴⁶

and just now, today at the Cāpāla Shrine. There I said to you:

‘Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Shrines are all lovely.

Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.

The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’

But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the proper lifespan, or what’s left of it, saying:

‘Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.’

If you had begged me, I would have turned you down twice, but consented on the third time.

Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.

Did I not prepare for this when I explained that

we must be parted and separated from all we hold dear and beloved?

How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out?

The Realized One has discarded, eliminated, released, given up, relinquished, and surrendered the life force. He has categorically stated:

‘The full extinguishment of the Realized One will be soon.

Three months from now the Realized One will be fully extinguished.’

It’s not possible for the Realized One, for the sake of life, to take back the life force once it has been given up like that.¹⁴⁷

Come, Ānanda, let’s go to the Great Wood, the hall with the peaked roof.”¹⁴⁸

“Yes, sir,” Ānanda replied.

So the Buddha went with Ānanda to the hall with the peaked roof, and said to him,

“Go, Ānanda, gather all the mendicants staying in the vicinity of Vesālī together in the assembly hall.”¹⁴⁹

“Yes, sir,” replied Ānanda. He did what the Buddha asked, went up to him, bowed, stood to one side, and said to him,

“Sir, the mendicant Saṅgha has assembled. Please, sir, go at your convenience.”

Then the Buddha went to the assembly hall, where he sat down on the seat spread out

and addressed the mendicants:

“So, mendicants, having carefully memorized those things I have taught you from my direct knowledge, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.¹⁵⁰

And what are those things I have taught from my direct knowledge?

They are: the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.¹⁵¹

These are the things I have taught from my direct knowledge. Having carefully memorized them, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.”

Then the Buddha said to the mendicants:

“Come now, mendicants, I say to you all:

‘Conditions fall apart. Persist with diligence.’¹⁵²

The full extinguishment of the Realized One will be soon.

Three months from now the Realized One will be fully extinguished.”

That is what the Buddha said.

Then the Holy One, the Teacher, went on to say:

“I’ve reached a ripe old age,¹⁵³

and little of my life is left.

Having given it up, I’ll depart;

I’ve made a refuge for myself.

Diligent and mindful,

be of good virtues, mendicants!

With well-settled thoughts,¹⁵⁴

take good care of your minds.

Whoever meditates diligently

in this teaching and training,

giving up transmigration through rebirths,

will make an end to suffering.”

The third recitation section.

21. The Elephant Look

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.

Then, after the meal, on his return from almsround, he turned to gaze back at Vesālī, the way that elephants do. He said to Venerable Ānanda:¹⁵⁵

“Ānanda, this will be the last time the Realized One sees Vesālī.

Come, Ānanda, let’s go to Wares Village.”¹⁵⁶

“Yes, sir,” Ānanda replied.

Then the Buddha together with a large Saṅgha of mendicants arrived at Wares Village,

and stayed there.

There the Buddha addressed the mendicants:

“Mendicants, due to not understanding and not penetrating four things, both you and I have wandered and transmigrated for such a very long time.

What four?

Noble ethics,¹⁵⁷

immersion,

wisdom,

and freedom.

These noble ethics, immersion, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the leash to existence is ended; now there’ll be no more future lives.”

That is what the Buddha said.

Then the Holy One, the Teacher, went on to say:

“Ethics, immersion, and wisdom,

and the supreme freedom:

these things have been understood

by Gotama the renowned.

And so the Buddha, having insight,¹⁵⁸

explained this teaching to the mendicants.

The teacher made an end of suffering,

seeing clearly, he is fully quenched.”¹⁵⁹

And while staying there, too, he often gave this Dhamma talk to the mendicants:

“Such is ethics, such is immersion, such is wisdom.

When immersion is imbued with ethics it’s very fruitful and beneficial.

When wisdom is imbued with immersion it’s very fruitful and beneficial.

When the mind is imbued with wisdom it is rightly freed from the defilements, namely,

the defilements of sensuality, desire to be reborn, and ignorance.”

22. The Four Great References

When the Buddha had stayed in Wares Village as long as he pleased, he addressed Ānanda,

“Come, Ānanda, let’s go to Elephant Village.” …¹⁶⁰

“Let’s go to Mango Village.” …¹⁶¹

“Let’s go to Black Plum Village.” …¹⁶²

“Let’s go to Bhoga City.”¹⁶³

“Yes, sir,” Ānanda replied.

Then the Buddha together with a large Saṅgha of mendicants arrived at Bhoga City,

where he stayed at the Ānanda Shrine.

There the Buddha addressed the mendicants:

“Mendicants, I will teach you the four great references.¹⁶⁴

Listen and apply your mind well, I will speak.”

“Yes, sir,” they replied.

The Buddha said this:

“Take a mendicant who says:

‘Reverend, I have heard and learned this in the presence of the Buddha:¹⁶⁵

this is the teaching, this is the training, this is the Teacher’s instruction.’¹⁶⁶

You should neither approve nor reject that mendicant’s statement.¹⁶⁷

Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.¹⁶⁸

If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:¹⁶⁹

‘Clearly this is not the word of the Buddha.

It has been incorrectly memorized by that mendicant.’

And so you should discard it.

If they do fit in the discourse and are exhibited in the training, you should draw the conclusion:

‘Clearly this is the word of the Buddha.

It has been correctly memorized by that mendicant.’

You should remember it. This is the first great reference.¹⁷⁰

Take another mendicant who says:

‘In such-and-such monastery lives a Saṅgha with seniors and leaders.¹⁷¹

I’ve heard and learned this in the presence of that Saṅgha:

this is the teaching, this is the training, this is the Teacher’s instruction.’

You should neither approve nor reject that mendicant’s statement.

Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.

If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:

‘Clearly this is not the word of the Buddha.

It has been incorrectly memorized by that Saṅgha.’

And so you should discard it.

If they do fit in the discourse and are exhibited in the training, you should draw the conclusion:

‘Clearly this is the word of the Buddha.

It has been correctly memorized by that Saṅgha.’

You should remember it. This is the second great reference.

Take another mendicant who says:

‘In such-and-such monastery there are several senior mendicants who are very learned, inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines.¹⁷²

I’ve heard and learned this in the presence of those senior mendicants:

this is the teaching, this is the training, this is the Teacher’s instruction.’

You should neither approve nor reject that mendicant’s statement.

Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.

If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:

‘Clearly this is not the word of the Buddha.

It has not been correctly memorized by those senior mendicants.’

And so you should discard it.

If they do fit in the discourse and are exhibited in the training, you should draw the conclusion:

‘Clearly this is the word of the Buddha.

It has been correctly memorized by those senior mendicants.’

You should remember it. This is the third great reference.

Take another mendicant who says:

‘In such-and-such monastery there is a single senior mendicant who is very learned, an inheritor of the heritage, who has memorized the teachings, the monastic law, and the outlines.¹⁷³

I’ve heard and learned this in the presence of that senior mendicant:

this is the teaching, this is the training, this is the Teacher’s instruction.’

You should neither approve nor reject that mendicant’s statement.

Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.

If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:

‘Clearly this is not the word of the Buddha.

It has been incorrectly memorized by that senior mendicant.’

And so you should discard it.

If they do fit in the discourse and are exhibited in the training, you should draw the conclusion:

‘Clearly this is the word of the Buddha.

It has been correctly memorized by that senior mendicant.’

You should remember it. This is the fourth great reference.

These are the four great references.”¹⁷⁴

And while staying at the Ānanda Shrine, too, the Buddha often gave this Dhamma talk to the mendicants:

“Such is ethics, such is immersion, such is wisdom.

When immersion is imbued with ethics it’s very fruitful and beneficial.

When wisdom is imbued with immersion it’s very fruitful and beneficial.

When the mind is imbued with wisdom it is rightly freed from the defilements, namely,

the defilements of sensuality, desire to be reborn, and ignorance.”