"Those who
for the sake of sacrifice
for the sake of wealth
we have killed in the past,
against their will
have trembled & babbled
from fear.
But you --
you show no fear;
your complexion brightens.
Why don't you lament
in the face of what is greatly to be feared?"
[Ven. Adhimutta:]

"There are no painful mental states, chieftain,
in one without longing.
In one whose fetters are ended,
all fears are overcome.
With the ending of (craving)
the guide to becoming,
when phenomena are seen
for what they are,
then just as in the laying down of a burden,
there is no fear in death.
I have lived well the holy life,
well-developed the path.
Death holds no fear for me.
It's like the end of a disease.
I have lived well the holy life,
well-developed the path.
I have seen states of becoming
as devoid of allure,
like poison spit out
after it's drunk.
One gone to the far shore
without clinging
without effluent
his task completed,
welcomes the ending of life,
as if freed from a place of execution.
Having attained the supreme Rightness,
unconcerned with all the world,
as if released from a burning house,
he does not sorrow at death.
Whatever is compounded,
wherever a state of becoming is obtained,
all that has no one in charge:
so says the Great Seer.
Whoever discerns this,
as taught by the Awakened One,
would no more grasp hold of any state of becoming
than he would a hot iron ball.
I have no "I was,"
no "I will be."
Processes will simply go out of existence.
What's to lament there in that?
For one who sees, as it actually is,
the pure arising of phenomena,
the pure seriality of processes,
there's no fear.
When seeing the world with discernment
as on a par with grass & twigs,
finding no "mine-ness,"
thinking, "There is nothing of mine,"
he feels no sorrow.
I am dissatisfied with this carcass,
unconcerned with becoming.
This body will break up
and there will not be another.
Do as you like with this carcass.
From that I will feel
neither hatred nor love."
Hearing these awesome, hair-raising words,
the young men threw down their weapons and said:
"What have you done, sir,
or who have you taken as mentor?
Because of whose teachings
is this lack of sorrow acquired?"

[Ven. Adhimutta:]

"The all-knowing,
all-seeing conqueror:
He is my mentor.
Greatly compassionate teacher,
all the world's healer,
this doctrine is his,
unexcelled, leading to ending.
Because of his teachings
is this lack of sorrow acquired."
The bandits, hearing the good words of the seer,
threw down their swords & their weapons.
Some relinquished their life of crime,
some chose the going forth.
Having gone forth in the teachings
of the one well-gone,
developing the powers & factors of Awakening,
wise, happy,
exultant in mind,
their faculties ripened,
they touched uncompounded Unbinding.
[Thag. XVI.1]

§102. Once Ven. Sariputta and Ven. Upasena were staying near Rajagaha in the Cool Forest, at Snakeshood Grotto. Then it so happened that a snake fell on Ven. Upasena's body [and bit him]. Then Ven. Upasena said to the monks, "Quick, friends, lift this body of mine onto a couch and carry it outside before it is scattered like a fistful of chaff!"
When this was said, Ven. Sariputta said to Ven. Upasena, "But we don't see any alteration in your body or change in your faculties."

Then Ven. Upasena said, "Quick, friends, lift this body of mine onto a couch and carry it outside before it is scattered like a fistful of chaff! Friend Sariputta, in anyone who had the thought, 'I am the eye' or 'The eye is mine,' 'I am the ear' or 'The ear is mine,' 'I am the nose' or 'The nose is mine,' 'I am the tongue' or 'The tongue is mine,' 'I am the body or 'The body is mine,' 'I am the intellect' or 'The intellect is mine': in him there would be an alteration in his body or a change in his faculties. But as for me, the thought does not occur to me that 'I am the eye' or 'The eye is mine,' .... 'I am the tongue' or 'The tongue is mine,' .... 'I am the intellect' or 'The intellect is mine.' So what alteration should there be in my body, what change should their be in my faculties?"

Now, Ven. Upasena's I-making, my-making, & tendencies to conceits had already been well rooted out for a long time, which is why the thought did not occur to him that "I am the eye" or "The eye is mine," .... "I am the tongue" or "The tongue is mine," .... "I am the intellect" or "The intellect is mine."

Then the monks lifted Ven. Upasena's body on a couch and carried it outside. And Ven. Upasena's body was scattered right there like a fistful of chaff.

[SN XXXV.69]

§103. Ven. Revata's Farewell
Since I went forth
from home into homelessness,
I haven't known
an ignoble, aversive resolve.
"May these beings
be destroyed,
be slaughtered,
fall into pain" --
I've not known this resolve
in this long, long time.
But I have known good will,
unlimited,
fully developed,
nurtured step after step,
as taught by the One
Awake:
to all, a friend;
to all, a comrade;
for all beings, sympathetic.
And I develop a mind of good will,
delighting in non-malevolance -- always.
Unvanquised, unshaken,
I gladden the mind.
I develop the sublime abiding,
not frequented by
the lowly.

Attaining no-thinking,
the disciple of the Rightly
Self-awakened One
is endowed with noble silence
straightaway.

As a mountain of rock
is unmoving,
firmly established,
so a monk, with the ending of delusion,
like a mountain, doesn't quake.

To a person without blemish,
constantly in search of what's pure,
a hair-tip of evil
seems a storm cloud.

As a frontier fortress is guarded
within & without,
you should safeguard yourselves.
Don't let the moment
pass you by.

I don't delight in death,
don't delight in living.
I await my time
like a worker his wage.
I don't delight in death,
don't delight in living.
I await my time
mindful, alert.

The Teacher has been served by me;
the Awakened One's bidding,
done;
the heavy load, laid down;
the guide to becoming, uprooted.
And the goal for which I went forth
from home life into homelessness
I've reached:
the end
of all fetters.

Attain completion through heedfulness:
that is my message.
So then, I'm about to be
unbound. I'm
released
everywhere.

[Thag XIV.1]

§104. I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. Then Ven. Dabba Mallaputta went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: "Now is the time for my total Unbinding, O One-Well-Gone!"
"Then do, Dabba, what you think it is now time to do."

Then Ven. Dabba Mallaputta, rising from his seat, bowed down to the Blessed One and, circling him on the right, rose up into the air and sat cross-legged in the sky, in space. Entering the fire property and emerging from it, he was totally unbound. Now, when Dabba Mallaputta rose up into the air and, sitting cross-legged in the sky, in space, entered the fire property and then emerged from it and was totally unbound, his body burned and was consumed so that neither ashes nor soot could be discerned. Just as when ghee or oil is burned and consumed, neither ashes nor soot can be discerned, in the same way, when Dabba Mallaputta rose up into the air and, sitting cross-legged in the sky, in space, entered the fire property and then emerged from it and was totally unbound, his body burned and was consumed so that neither ashes nor soot could be discerned.

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

The body disintegrated,
perception ceased,
pain & rapture were entirely consumed,
fabrications were stilled:
consciousness has come to its end.
[Ud VIII.9]

§105. I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. There he addressed the monks, "Monks!"
"Yes, lord," the monks replied.

The Blessed One said, "When Dabba Mallaputta rose up into the air and, sitting cross-legged in the sky, in space, entered the fire property and then emerged from it and was totally unbound, his body burned and was consumed so that neither ashes nor soot could be discerned. Just as when ghee or oil is burned and consumed, neither ashes nor soot can be discerned, in the same way, when Dabba Mallaputta rose up into the air and, sitting cross-legged in the sky, in space, entered the fire property and then emerged from it and was totally unbound, his body burned and was consumed so that neither ashes nor soot could be discerned."

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

Just as the destination of a glowing fire
struck with a [blacksmith's] iron hammer,
gradually growing calm,
is not known:
Even so, there's no destination to describe
for those who are rightly released
-- having crossed over the flood
of sensuality's bond --
for those who have attained

unwavering bliss.

[Ud VIII.10]

§106. Then the Blessed One went with a large number of monks to the Black Rock on the slope of Isigili. From afar he saw Ven. Vakkali lying dead on a couch. Now at that time a smokiness, a darkness was moving to the east, moved to the west, moved to the north, the south, above, below, moved to the intermediate directions. The Blessed One said, "Monks, do you see that smokiness, that darkness...?"
"Yes, Lord."

"That is Mara, the Evil One. He is searching for the consciousness of Vakkali the Clansman: 'Where is the consciousness of Vakkali the Clansman established?' But, monks, it is through unestablished consciousness that Vakkali the Clansman has attained total Unbinding."

[SN XXII.87]

* * *

Separation
§107. Ven. Sariputta said, "Friends, just now as I was withdrawn in seclusion, this train of thought arose to my awareness: 'Is there anything in the world with whose change or alteration there would arise within me sorrow, lamentation, pain, distress, & despair?' Then the thought occurred to me: 'There is nothing in the world with whose change or alteration there would arise within me sorrow, lamentation, pain, distress, & despair.'"
When this was said, Ven. Ananda said to Ven. Sariputta, "Sariputta my friend, even if there were change & alteration in the Teacher would there arise within you no sorrow, lamentation, pain, distress, or despair?"

"Even if there were change & alteration in the Teacher, my friend, there would arise within me no sorrow, lamentation, pain, distress, or despair. Still, I would have this thought: 'What a great being, of great might, of great prowess, has disappeared! For if the Blessed One were to remain for a long time, that would be for the benefit of many people, for the happiness of many people, out of sympathy for the world; for the welfare, benefit, & happiness of human & divine beings.'"

"Surely," [said Ven. Ananda,] "it's because Ven. Sariputta's I-making & mine-making and latent tendencies to conceit have long been well uprooted that even if there were change & alteration in the Teacher, there would arise within him no sorrow, lamentation, pain, distress, or despair."

[SN XXI.2]

The Buddha's Last Days
§108. Then [after relinquishing the will to continue fabricating his life processes] the Blessed One went to the audience hall and on arrival sat down on the seat prepared for him. When he was seated, he addressed the monks: "The qualities I have pointed out, having known them directly: You should grasp them thoroughly, cultivate them, develop them, & pursue them so that this holy life may long endure & remain steadfast for the benefit, welfare, & happiness of the multitude, out of sympathy for the world, for the benefit, welfare, & happiness of human & celestial beings. And what are those qualities? The four frames of reference, the four right exertions, the four bases of power, the five faculties, the five strengths, the seven factors of awakening, the noble eightfold path. These are the qualities I have pointed out, having known them directly, that you should grasp thoroughly, cultivate, develop, & pursue...for the benefit, welfare, & happiness of human & celestial beings." Then the Blessed One addressed the monks, "I exhort you, monks: All fabrications are subject to decay. Bring about completion by means of heedfulness. It will not be long before the Tathagata's total Unbinding. He will attain total Unbinding in three month's time."
That is what the Blessed One said. Then...he said further:

Young & old
wise & foolish
rich & poor:
all end up dying.
As a potter's clay vessels
large & small
fired & unfired
all end up broken,
so too life
heads to death.
Then the Teacher said further:

Ripe my age, little the life
remaining to me.
Leaving you, I will go,
having made a refuge
for myself.
Be heedful, monks,
mindful, virtuous.
With your resolves well-concentrated,
look after your minds.
He who, in this
doctrine & discipline,
remains heedful,
leaving the round
of birth,
will make an end
of stress.

* * *

Then the Blessed One with a large community of monks went to the far shore of the Hiraññavati River and headed for Upavattana, the Mallans' sal-grove near Kusinara. On arrival, he said to Ven. Ananda, "Ananda, please prepare a bed for me between the twin sal-trees, with its head to the north. I am tired, and will lie down."
Responding, "As you say, lord," Ven. Ananda prepared a bed between the twin sal-trees, with its head to the north. Then the Blessed One lay down on his right side in the lion's sleeping posture, with one foot on top of the other, mindful & alert.

Now at that time the twin sal-trees were in full bloom, even though it was not the time for flowering. They showered, strewed, & sprinkled on the Tathagata's body in homage to him. Heavenly coral-tree blossoms fell from the sky, showering, strewing, & sprinkling the Tathagata's body in homage to him. Heavenly sandalwood powder fell from the sky, showering, strewing, & sprinkling the Tathagata's body in homage to him. Heavenly music was playing in the sky, in homage to the Tathagata. Heavenly songs were sung in the sky, in homage to the Tathagata.

Then the Blessed One said to Ven. Ananda, "Ananda, the twin sal-trees are in full bloom, even though it's not the flowering season. They shower, strew, & sprinkle on the Tathagata's body in homage to him. Heavenly coral-tree blossoms are falling from the sky .... Heavenly sandalwood powder is falling from the sky .... Heavenly music is playing in the sky .... Heavenly songs are sung in the sky, in homage to the Tathagata. But it is not to this extent that a Tathagata is worshipped, honored, respected, venerated, or paid homage to. Rather, the monk, nun, male lay follower, or female lay follower who keeps practicing the Dhamma in accordance with the Dhamma, who keeps practicing masterfully, who lives in accordance with the Dhamma: that is the person who worships, honors, respects, venerates, & pays homage to the Tathagata with the highest homage. So you should train yourselves: 'We will keep practicing the Dhamma in accordance with the Dhamma, we will keep practicing masterfully, we will live in accordance with the Dhamma.' That's how you should train yourselves" ....

Then Ven. Ananda, going into a [nearby] building, stood leaning against the door jamb, weeping: "Here I am, still in training, with work left to do, and the total Unbinding of my teacher is about to occur -- the teacher who has had such sympathy for me!"

Then the Blessed One said to the monks, "Monks, where is Ananda?"

"Lord, Ven. Ananda, having gone into that building, stands leaning against the door jamb, weeping: 'Here I am, still in training, with work left to do, and the total Unbinding of my teacher is about to occur -- the teacher who has had such sympathy for me!'"

Then the Blessed One told a certain monk, "Come, monk. In my name, call Ananda, saying, 'The Teacher calls you, my friend.'"

"As you say, lord," the monk answered and, having gone to Ven. Ananda, on arrival he said, "The Teacher calls you, my friend."

"As you say, my friend," Ven. Ananda replied. Then he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him, "Enough, Ananda. Don't grieve. Don't lament. Haven't I already taught you the state of growing different with regard to all things dear & appealing, the state of becoming separate, the state of becoming otherwise? What else is there to expect? It's impossible that one could forbid anything born, existent, fabricated, & subject to disintegration from disintegrating.

"For a long time, Ananda, you have waited on the Tathagata with physical acts of good will -- helpful, happy, whole-hearted, without limit; with verbal acts of good will ... with mental acts of good will -- helpful, happy, whole-hearted, without limit. You are one who has made merit. Commit yourself to exertion, and soon you will be without mental fermentations."

Then the Blessed One addressed the monks, "Monks, those who, in the past, were worthy ones, rightly self-awakened, had foremost attendants, just as I have had Ananda. Those who, in the future, will be worthy ones, rightly self-awakened, will have foremost attendants, just as I have had Ananda. Ananda is wise, he knows, 'This is the time to approach to see the Tathagata. This is the time for monks, this the time for nuns, this the time for male lay-followers, this the time for female lay-followers, this the time for kings & their ministers, this the time for sectarians, this the time for the followers of sectarians.

"There are these four marvelous & amazing qualities in Ananda. If a group of monks approaches to see Ananda, they are gratified at the sight of him. If he speaks Dhamma to them, they are gratified with what he says. Before they are sated, he falls silent. If a group of nuns approaches to see Ananda ... If a group of male lay followers approaches to see Ananda ... If a group of female lay followers approaches to see Ananda, they are gratified at the sight of him. If he speaks Dhamma to them, they are gratified with what he says. Before they are sated, he falls silent. These are the four marvelous & amazing qualities in Ananda. There are these four marvelous & amazing qualities in a wheel-turning monarch. If a group of noble warriors approaches to see him ... If a group of brahmans approaches to see him ... If a group of householders approaches to see him ... If a group of contemplatives approaches to see him, they are gratified at the sight of him. If he speaks to them, they are gratified with what he says. Before they are sated, he falls silent. In the same way, monks, there are these four marvelous & amazing qualities in Ananda. If a group of monks ... a group of nuns ... a group of male lay followers ... a group of female lay followers approaches to see Ananda, they are gratified at the sight of him. If he speaks Dhamma to them, they are gratified with what he says. Before they are sated, he falls silent. These are the four marvelous & amazing qualities in Ananda" ....