Final Teachings of Buddha

Final Teachings of Buddha

THE SIXTEENTH of the thirty-four discourses (suttas) in the Collection of Long Discourses (Digha Nikaya), contains Buddha's last exhortations. It gives a good general idea of Buddha's teaching. Buddha's personal servant, Ananda, plays a vital part in the discourse. In the following extracts very little is added and much is left out to make the most central ideas stand out.

In Magadha

Once the Happy One [Buddha] dwelt on the hill called Vultures' Peak. At that time the king of Magadha wanted to to go war against a neighbouring country, and asked his prime minister to go to Buddha and keep it well in mind any comment on that venture, for "Truth-arrivers do not speak falsely."

When the minister arrived there, Ananda was standing behind Buddha, fanning him, and Buddha thought:

• the people of the neighbouring country have frequent and well attended spiritual gatherings;
• assemble and disperse peacefully and attend to their affairs in concord;
• show due respect, honor, esteem, and veneration towards their elders and think it worthwhile to listen to them;
• refrain from abducting women and maidens of good families and from detaining them, [and so on]

Then Buddha addressed the minister, "Do as now seems fit to you," and the man, approving of Buddha's words and delighted by them, rose from his seat and left.

General Conditions Conductive to Welfare

Later Buddha gathered an assembley of monks, took his appointed seat in the hall of audience, and addressed the bhikkhus thus:

"Here are conditions that lead to welfare. The growth of the bhikkhus is to be expected, not their decline, if they live according to these principles and proceed in accordance with the code of training (Vinaya) laid down; so long as they establish themselves in mindfulness. One may expect all right growth from it, hardly decline.

There can be all right growth and not decline so long as they are not fond of activities, talk, sleep, and company; so long as they do not harbor bad desires; have no bad friends, associates, or companions; and do not stop halfway on account of some trifling achievement.

Sevens

Seven Factors of Enlightenment: They are to cultivate the main factors of enlightenment: mindfulness, investigation into phenomena, energy, bliss, tranquillity, concentration, and equanimity.

Seven Perceptions: Listen and pay heed to what I shall say. The monks are to cultivate all right dispassion.

Councel to the Assembley

Buddha: "Monks are to attend to each other with loving-kindness in deed, word, and thought, both openly and in private.

Sharing goods with virtuous members, with their brethren, they train themselves, openly and in private, in spotless, liberating and pure rules of conduct, and favorable to concentration of mind; and in company with their brethren, preserve liberating and noble insight.

Counsel to the mendicant monks: Great is the gain of concentration when it is fully developed by virtuous conduct; great is the gain of wisdom when it is fully developed by concentration without taints."

Then Buddha went to Ambalatthika to stay in a king's rest house there. There he counseled the bhikkus similarly, and likewise in Nalanda, in the mango grove of Pavarika.

Sariputta's Misunderstood Roar

The Venerable Sariputta went to Buddha, respectfully greeted him and said Buddha was the greatest of all, past and future.

Buddha in reply, "How is this, Sariputta? Those Fully Enlightened Ones of the past - do you have direct personal knowledge of all of them, their virtue, their meditation, their wisdom, their abiding, and their emancipation?"

"Not so, Lord."

And those of the future - do you have direct personal knowledge of that as well?

"Not so."

"And do you have direct personal knowledge of my virtue, my meditation, my wisdom, my abiding, and my emancipation?"

"Not so, Lord."

"Then it is clear that you have no direct personal knowledge of the Arahats, the Fully Enlightened Ones of the past, the future, and the present. How then dare you set forth that there has not been, there will not be, nor is there now another recluse or brahman more exalted in Enlightenment than Buddha?"

In Nalanda too, in the mango grove of Pavarika, Buddha often gave counsel to the ascetic monks, and then he went to Pataligama where he visited their council hall on their request along with the company of bhikkhus, and they sat down.

Fruits of the Immoral and the Moral Life

Buddha addressed the devotees of Pataligama thus: "The immoral man, householders, by falling away from virtue, encounters five perils: great loss of wealth through heedlessness; an evil reputation; a timid and troubled demeanor in every society, be it that of nobles, brahmans, householders, or ascetics; death in bewilderment; and, at the breaking up of the body after death, rebirth in a realm of misery, in an unhappy state, in the nether world, in [a] hell.
      On the other hand five blessings accrue to the righteous man through his practice of virtue: great increase of wealth through his diligence; a favorable reputation; a confident deportment without timidity, in every society, be it that of nobles, brahmans, householders, or ascetics; a serene death; and, at the breaking up of the body after death, rebirth in a happy state, in a heavenly world."

After the meeting Buddha retired into privacy. Later he went to the neighbouring countries, was godly treated, and thanked with these stanzas:

Wherever he may dwell, the prudent man
Ministers to the chaste and virtuous;

He who enjoys the devas' grace,
And is loved by them, sees good fortune.

Buddha also said at the brink of the Ganges:

They who have bridged the vast ocean,
Leaving the lowlands far behind,
Are saved by unsurpassed wisdom,
While others still bind their frail rafts.

Next Buddha, Andanda, and a large community of bhikkhus.went to Kotigama, where Buddha said,

Through not seeing the Four Noble Truths,
Long was the weary path from birth to birth.

Then he went to Nadika with his company. At that place Ananda approached Buddha, greeted respectfully, sat down beside him and said: "Here in Nadika, the layman Sudatta and the laywoman Sujata and others have passed away. What is their destiny? Their future state?"
      Buddha told him, "The layman Sudatta has become a once-returner and has to come but once more to this world. The laywoman Sujata, Ananda, through the destruction of the three fetters has become a stream-enterer, bound for Enlightenment."

The Mirror of the Dharma

Buddha, "It is nothing strange that human beings should die. But if each time it happens you should come to the Tathagata and ask about them in this manner, indeed it would be troublesome to him. Therefore I will give you the teaching called the Mirror of the Dharma. Have faith thus:

"Buddha is Fully Enlightened, the Happy One, and the knower of the world. His Dharma teachings are essentially timeless and inviting investigation, leading to emancipation, to be comprehended by the wise, each for himself.

The order of disciples is to fare well, righteously, wisely, and dutifully - worthy of honor, of hospitality, of offerings, of veneration; that is the supreme field for meritorious deeds in the world."

Virtues dear to the Noble Ones, are liberating, praised by the wise, uninfluenced (by worldly concerns), and favours concentration of mind (including deep meditation).
      This, Ananda, is the teaching called the Mirror of the Dharma. Through it the worthy disciple may know how far he has come toward Enlightenment, roughly speaking."
      Then they went to Vesali, where they stayed in Ambapali's grove.

Mindfulness and Clear Comprehension

Buddha addressed the monks, saying: "Mindful should you dwell, clearly comprehending; I exhort you. How is a monk mindful? When he is clearly comprehending, aware of the [deep] mind in his mind [etc.], then is he said to be mindful.

Clear comprehension is had by being fully aware of his coming and going, his looking forward and his looking away, his bending and stretching, his eating and drinking, masticating and savoring, his defecating and urinating, his walking, standing, sitting, lying down, going to sleep or keeping awake, his speaking or being silent. Then is he said to have clear comprehension.

To repeat, mindful should you dwell, clearly comprehending; thus I exhort you."

Ambapali and the Licchavis

Ambapali the courtesan had choice food prepared in her park, and announced it to Buddha: "It is time, Lord; the meal is ready."

Ambapali herself attended on the community of bhikkhus headed by Buddha, and served them choice food. Then she took a low seat and said to Buddha, "I offer this park to the community of bhikkhus headed by Buddha."

Buddha accepted the park, and when he had stayed in Ambapali's grove as long as he pleased, he went to the village of Beluva. There he took up his abode along with a large community of bhikkhus.

Buddha's Deadly Sickness

When the rainy season came, Buddha got a severe illness. Sharp and deadly pains came on him. He endured them mindfully. Then it occurred to him:

"It would not be fitting if I came to my final passing away without addressing those who attended on me, without taking leave of the community of bhikkhus. Then let me suppress this illness by strength of will, resolve to maintain the life process, and live on."
      And Buddha lived on and his illness was allayed and asked Ananda:
      "What more does the community of bhikkhus expect from me, Ananda? I have set forth the Dharma without making any distinction of esoteric and exoteric doctrine; nothing is held back. The Truth-arriver (Tathagatha) holds no idea that he should lead the community of bhikkhus, or that the community depends upon him.

And now I am frail, Ananda, old, aged, far gone in years. This is my eightieth year, and my life is spent. It is only when the Tathagata attains to and abides in the signless concentration of mind that his body is more comfortable.

Be islands to yourselves, refuges to yourselves, seeking no external refuge; with the Dharma as your island, the Dharma as your refuge, seeking no other refuge.
      When someone attentively - earnestly, clearly comprehending, and mindfully - contemplates the body in the body, contemplates feelings in feelings, the mind in the mind, (and some other things), he is an island to himself, a refuge to himself, seeking no external refuge; having the Dharma as his island, the Dharma as his refuge, seeking no other refuge."

Buddha's Prompting

One day Buddha said to his attendant Ananda: "Take a mat, Ananda and let us spend the day at the Capala shrine."

Buddha went there and sat down on the seat prepared for him. He told Ananda:

"Whoever has developed, practiced, employed, strengthened, maintained, scrutinized, and brought to perfection the four constituents of psychic power may remain throughout a world-period or till the end of it if he desires.I (theTathagata) have done so. Therefore I could, if desired, remain throughout a world-period or till the end of it."

Ananda was not able to grasp the subtle prompting by Buddha, and did not beseech: "May Buddha remain. May the Happy One remain throughout the world-period for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men!"

Also, when for a second and a third time Buddha repeated his words, Ananda remained silent. Then Buddha said to Ananda: "Go now, Ananda, and do as seems fit to you."
      And Ananda took his seat under a tree some distance away.

What Buddha Taught the Evil One

Buddha also taught the evil one on that occasion,

"True disciples are wise, well disciplined, apt and learned, preservers of Right Living according to the Great Dharma, abiding by appropriate conduct.

Having learned Buddha's word they are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear.

When adverse opinions arise, they shall be able to refute them thoroughly and well, and to preach this convincing and liberating Dharma. It will be successful, prosperous, far-renowned, popular, and widespread, well proclaimed among gods and men. So do not trouble yourself, Evil One."

At that time Buddha dropped the will to live on. There came a tremendous earthquake, and thunder rolled across the heavens as he said,

With inward calm and joy I break
The cause of living further.

Gladdening

Ananda made his way to Buddha and commented, "The earth shakes mightily! Dreadful and astonishing the thunders roll across the heavens!"

Buddha said: "I recall how, before seating myself and starting conversations or discussions with many others, I made my appearance resemble that of the others, my voice resemble theirs. And so I taught them the Dharma, and roused, edified, and gladdened them. Then, having taught them the Dharma, I used to vanish straight away."

[There is more in store.]

Literature  

Extracts from the Mahaparinibbanasuttanta (in Pali), aka Mahaparinirvana Sutra in the Mahayana tradition.



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