The Last Days of the Buddha

The Last Days of the Buddha

The Buddha had not been staying very long at Beluva during the rainy season when he became sick. The severe sickness attacked him with violent and deadly pains. But, mindful and self-possessed, he bore them without complaint. And this thought came into his mind: "It would not be right for me to pass away without addressing the disciples, without taking leave of the order. Let me now by a strong effort of the will suppress this sickness." He suppressed the sickness and it abated.

And when he began to recover, he went out of the monastery, and sat down on a seat spread out for him. The Venerable Ananda went to where the Buddha was, sat respectfully beside him, and said, "I have seen how the Blessed One suffered, and at that sight my body became weak as a creeper. Yet I had some little comfort in thinking that the Blessed one would not pass away until he had left some instructions for the order."

"What more then, Ananda does the order expect from me?" said the Buddha. "Now, a Perfect One does not think that it is he who shall lead the order or that it is dependent upon him. Ananda, I am now grown old and full of years. My journey is drawing to its close. Therefore, Ananda, each of you should make the Dharma his island, and have no other as his refuge. And whoever after I am dead shall be an island unto themselves, who makes the Dharma their island, the Dharma their refuge, they will be the foremost amongst my monks."

Though old and feeble, the Buddha continued to use every opportunity to teach the Dharma to his disciples. He also went on alms rounds when there were no private invitations from the villagers at Beluva.

One morning the Buddha robed himself early in the morning and, taking his bowl, went into Vesali for alms. When he returned from his alms round, he spoke to the Venerable Ananda: "Take a mat, Ananda, let us go to the Capala Shrine to pass the day."

They sat down on a mat and the Buddha spoke about the pleasant surroundings in all the shrines in Vesali, and then addressed Venerable Ananda thus:"When anyone has practiced and developed the Four Means of Accomplishment, he could, if he wished, live for a longer period. I have completely mastered the Four Means of Accomplishment, and if I so wish, I could live longer."

Even though the Buddha gave a clear suggestion, Venerable Ananda could not understand its meaning and therefore ask the Buddha to live longer for the good, benefit, and happiness of the many, out of compassion for the world. At that time Venerable Ananda could not understand because his mind was confused.

The Buddha addressed him, saying, "You may leave me, Ananda, for a while." So Ananda went and sat under a nearby tree.

The Buddha had appeared on earth to teach the seekers of Truth how to see things as they truly are and to show the path for deliverance from all the ills of life. The Buddha reflected about the long years of teaching he had performed to fulfil his mission. He felt that he had given all the necessary instructions to his followers, both monks and the lay followers. Not only were they following his teaching, they were also able to teach the teachings to others. He therefore decided not to live up to his full life span and announced to Venerable Ananda that he would pass away in three month's time.

Only then Venerable Ananda remembered what the Buddha had said earlier and begged him to live for a longer period for the good and happiness for all."Enough, Ananda, do not beg me. The time for making such a request is now past. Let us now go to the Hall with the Pointed Roof in the Great Wood," said the Buddha.

When they arrived at the Great Hall, he said, "Ananda, go and summon all the monks living in Vesali. Ask them to meet at the service hall." When the monks had all come, he spoke to them, "Whatever truths I have taught you, study them and put them into practice, so that the holy life may last long for the good and benefit of the many."

All component things must grow old and pass away. Work out your salvation with diligence. At the end of three months from this time, the Blessed One will pass away. My age is now full ripe; my life draws to its close. Be diligent, mindful and virtuous. Keep watch over your own hearts. Who lives out diligently the Dharma and Discipline will leave the round of rebirths and make an end of suffering."

All the Buddha's disciples were grieved to hear the sad announcement of his death in such a short time to come. All of them came forward to pay their last respects except one monk named Dhammarama. They did not know why he did not come and suspected him of not being loyal and dutiful to the Buddha.

This matter was reported to the Buddha, who summoned Dhammarama to his presence to explain his absence to all the other monks. He then replied that since the Buddha would be passing away in three month's time, he thought that the best way of honouring the teacher was by attaining arahantship before his death.

"Excellent, excellent! He who loves me should follow the example of Dhammarama. He honours me most who practises my teaching best," said the Buddha, in praise of this monk.

The Buddha decided to continue his last journey the next morning. His next destination was the little village of Pava.

After his 55th year, many incidents in the life of the Buddha were recorded without an exact indication of the year in which they happened. However, the incidents occurring in his eightieth year were dated and recorded in the Maha Parinibbana Sutta.

When the Buddha reached his eightieth year, he felt that his days in this world were coming to an end. Although he had suffered the sicknesses and effects of old age like any other man, he was different from ordinary men. With his mental powers, developed through advanced mental training, he was able to overcome certain painful feelings of the body. His mind was always sparkling like a radiant diamond, even though his body was beginning to weaken.

In this last year of his life, he decided to spend his last days in the peaceful and simple surroundings of Kusinaga, a small village in northern India. He preferred to leave behind him the large and prosperous cities such as Rajagaha and Savatthi with their crowds, their merchants and kings.

The starting point of his journey to the country was Rajagaha, the capital of Magadha. He journeyed on foot, accompanied by Venerable Ananda and many disciples. It was a long journey and the party travelled through many cities and villages on their way. By this time, Venerable Rahula and Yasodhara had already passed away, and so had the Buddha's two chief disciples, Venerable Moggallana and Venerable Sariputta.

During the journey, the Buddha's thoughts turned to the welfare of the order of monks. Many of his teachings were concerned with advising on how the monks should behave to ensure that the order would carry on after his death. He reminded his disciples to practice all the truths that he had taught them.

One teaching he gave reminded the disciples to practise the seven factors of enlightenment. Another teaching was on the four ways to check whether a teaching was a true teaching of the Buddha or not, by comparing it with the Vinaya (the disciplinary rules for the order) and the suttas (discourses of the Buddha).

There was one teaching which the Buddha gave again and again during the many stops on his last journey. It was a sermon on the fruits of following the three divisions of the Noble Eightfold Path — morality, concentration and wisdom — which would help his disciples put an end to all sufferings.

When the Buddha and his disciples arrived at Pava, the son of the village goldsmith, whose name was Cunda, invited the party to a meal called sukaramaddava, or "boar's delight". Some scholars believe it was a special delicious dish of mushrooms, while others believe it to be a dish of wild boar's flesh.

The Buddha advised Cunda to serve him only with the sukaramaddava that he had prepared. The other food that Cunda had prepared could be served to the other monks. After the meals were served Buddha told Cunda, "Cunda, if any sukaramaddava is left over, bury it in a hole. I do not see anyone in the world other than the Blessed One who could digest the food if he ate it."

"So be it, Lord," Cunda replied, and buried the leftovers in the ground. He went to the Buddha and, after paying homage to him, sat down at one side. Then the Buddha taught him the Dharma. The Buddha also praised Cunda for the meal that had refreshed and strengthened him after his journey. But soon after this, the Buddha suffered from an attack of the dysentery he had been suffering from earlier and sharp pains came upon him. By an effort of will he was able to bear the pain. Though extremely weak the Buddha decided to continue on immediately to Kusinaga, a little more than six miles away. After a painful struggle, he reached a grove of sala trees just outside the town.

The Buddha took his last bath in the Kakuttha river. After resting a while, he said, "Now it may happen that some people may make Cunda regret having given me the meal that made me sick. Ananda, if this should happen, you should tell Cunda that you have heard directly from the Buddha that it was a gain for him. Tell him that two offerings to the Buddha are of equal gain; the offering of food just before his supreme enlightenment and the offering of food just before he passes away. This is the final birth of the Buddha."

Then he said, "Ananda, please make a couch ready for me with its head to the North between two big sala trees. I am tired and I want to lie down."

Now, on that occasion, those two sala trees were covered with blossoms through the influence of the devas, though it was not the season. They scattered and sprinkled the Buddha with the falling blossoms, as though out of respect for him. Then the Buddha said to Venerable Ananda, "Ananda, the two big sala trees are scattering flowers on me as though they are paying their respects to me. But this is not how I should be respected and honoured. Rather, it is the monks or nuns, or the men or woman lay followers, who live according to my teaching, that should respect and honour me."

A little while later it was noticed that Venerable Ananda was nowhere to be seen. He had gone inside a hut and stood leaning against the door bar, weeping. He thought: "Alas! I remain still but a learner, one who has yet to work out his own perfection. And the Master is about to pass away from me — he who is so kind!"

And the Buddha, sending for Ananda, said to him, "Enough now, Ananda! Do not sorrow and cry. Have I not already repeatedly told you that there is separation and parting from all that is dear and beloved? How is it possible that anything that has been born, has had a beginning, should not again die? Such a thing is not possible.

"Ananda, you have served me with your acts of loving-kindness, helpfully, gladly, sincerely, and so too in your words and your thoughts. You have gained merit, Ananda. Keep on trying and you will soon be free of all your human weaknesses. In a very short time you too will become an arahant."

Now you can go, Ananda. But go into Kusinaga and tell all the people that tonight, in the last watch of the night, the Buddha will pass away into nirvana. Come and see the Buddha before he passes away."

So Venerable Ananda, taking with him another monk, did as the Buddha bid him and went to Kusinaga to tell the people. When they heard the news, they were much grieved. And all the people of Kusinaga, men, women and children came to the two big sala trees to bid a last farewell to the Buddha. Family by family, they bowed low down before him and so bade him farewell.

There are four places for faithful followers to see their inspiration. These are four holy places made sacred by their association with the Buddha. They are:

1. The Buddha's birth place (Lumbini)
2. The place where the Buddha attained enlightenment (Bodh Gaya)
3. The place where the Buddha gave his first teachings and set in motion the Wheel of the Dharma or Truth (Sarnath)
4. The place where the Buddha attained parinibbana, or final liberation (Kusinaga).

Now it happened that a certain wandering ascetic called Subhadda was staying near Kusinaga and, hearing that the Buddha was about to pass away, he resolved to go and see him. Subhadda had a question he could not resolve and was sure that the Buddha could answer his question and clear his doubts.

So Subhadda went to the sala tree grove, and asked Venerable Ananda whether he could see the Buddha. But Venerable Ananda said, "Enough, friend Subhadda, the Buddha is very weary. Do not trouble him."

For a second and third time Subhadda made his request and for the second and third time, Venerable Ananda replied in the same manner.

However, the Buddha caught a word or two of the conversation between Venerable Ananda and Subhadda, and called Venerable Ananda to him, saying, "Come, Ananda. Do not keep Subhadda from seeing me. Let him come. Whatever Subhadda may ask of me, he will ask from a desire for knowledge and not to annoy me. And whatever I may say in answer to his questions, that he will quickly understand."

Permission granted, Subhadda approached the Buddha, and after greeting him, said, "O Gotama, there are many famous religious teachers who teach other teachings, different from yours. Have they all, as they claim, discovered the truth? Or have only some of them discovered the truth while others have not?"

"Enough, O Subhadda," said the Buddha, "You should not worry about other teachings. Listen to me and pay close attention to what I say, and I will make known to you the truth."In whatever doctrine or teaching the Noble Eightfold Path is not found, there will neither be found those who have become sotapanna, sakadagami, anagami or arahant (four levels of sainthood). But in those teachings where the Noble Eightfold Path is found, there also you will find the sotapanna, the sakadagami, the anagami and the arahant. In this teaching of mine, O Subhadda, is to be found the Noble Eightfold Path, and in it alone the sotapanna, the sakadagami, the anagami, and the arahant are found. In no other schools of religious teachers can such arya beings (saints) be found. And if only my disciples live rightly and follow my precepts or training rules, the world will never be without genuine arahants."

Then Subhadda asked to be admitted to the order of monks and the Buddha granted his request. In this way Subhadda became the very last convert and disciple of the Buddha, just as Kondanna in the deer park at Benares was the first convert and disciple forty-five years earlier.

And by earnest and diligent effort in following the teaching, Subhadda very shortly became an arahant.