The Last Convert

At that time, a wandering ascetic named Subhadda, who was at Kusinârâ, heard the news of the Blessed One�s approaching death; and in order to clear up certain doubts that troubled his mind, he hurried to the Sâla Grove to speak to the Buddha. The Venerable Ânanda, however, did not wish the Buddha to be disturbed in his last moments, and though Subhadda made several appeals, access to the Master was refused. The Blessed One overheard the conversation. He knew at once that Subhadda was making his investigations with a genuine desire for knowledge; and knowing that Subhadda was capable of quickly grasping the answers, he desired that Subhadda be allowed to see him.

Subhadda�s uncertainty was whether the leaders of the other schools of thought such as Pûrana Kassapa, Nigantha Nâtaputta, and others had attained a true understanding. The Blessed One then spoke:

"In whatsoever Doctrine and Discipline (dhamma-vinaya), Subhadda, the Noble Eightfold Path is not found, neither in it is there found a man of true saintliness of the first, or of the second, or of the third, or of the fourth degree. And in whatsoever Doctrine and Discipline, Subhadda, the Noble Eightfold Path is found, in it is found the man of true saintliness of the first, and the second, and the third, and the fourth degree.ⁿ⁵⁸ Now, in this Doctrine and Discipline, Subhadda, is found the Noble Eightfold Path, and in it too are found the men of true saintliness of all the four degrees. Void are the systems of other teachers, void of true saints. And in this one, Subhadda, may the brethren live the life that is right, so that the world be not bereft of arahats."

Hearing the words of the Blessed One, Subhadda gained confidence, and took refuge in the Buddha, the Dhamma, and the Sangha. Furthermore, he desired to be admitted into the Order, and the Buddha requested the Venerable Ânanda to receive him. Subhadda thus became the last convert and the last disciple of the Blessed One, and before long by his strenuous effort he attained the final stage of arahatship.

The Last Days

The Mahâ Parinibbâna Sutta, n⁵⁷ the discourse on the passing away of the Blessed One, records in moving detail all the events that occurred during the last months and days of the Buddha's life.

The Blessed One had now reached the ripe age of eighty; his two chief disciples, Sâriputta and Mahâ Moggallâna, had passed away three months earlier. Pajâpati Gotami, Yasodharâ, and Râhula were also no more. The Buddha was now at Vesâli, and the rainy season having come, he went together with a great company of monks to Beluva to spend the rains there. There a severe sickness fell upon him, causing him much pain and agony, but the Blessed One, mindful and self-possessed, bore it patiently. He was on the verge of death; but he felt he should not pass away without taking leave of the Order. So with a great effort of will he suppressed that illness and kept his hold on life. His sickness gradually abated, and when quite recovered he called the Venerable Ânanda, his personal attendant, and addressing him said:

"Ânanda, I am now grown old and full of years, my journey is drawing to a close. I have reached my sum of days, I am turning eighty years of age; and just as a worn-out cart, Ânanda, can only with much additional care be made to move along, so the body of the Tathågata can only be kept going with much infusion of will-power. It is only when the Tathâgata, ceasing to attend to any outward thing and to experience any worldly sensation, attains to the signless (animitta) concentration of mind, and dwells in it,it is only then that the body of the Tathâgata is at ease.

"Therefore, Ânanda, be islands unto yourselves. Be your own refuge. Have recourse to none else for refuge. Hold fast to the Dhamma as an island. Hold fast to the Dhamma as a refuge. Resort to no other refuge. Whosoever, Ânanda, either now or after I am gone, shall be islands unto themselves, refuges unto themselves, shall seek no external refuge,it is they, Ânanda, among my disciples who shall reach the very topmost height! But they must be keen to progress."

From Beluva the Buddha journeyed to the Mahâvana, and there calling up an assembly of all the monks residing in the neighbourhood of Vesâli, addressed them saying: "Disciples, the Dhamma realized by me, I have made known to you. Make yourselves masters of the Dhamma, practise it, meditate upon it, and spread it abroad: out of pity for the world, for the good and the gain and welfare of gods and men."

The Buddha concluded his exhortation by saying:

"My age is now full ripe, my life draws to its close;
I leave you, I depart, relying on myself alone!
Be earnest then, O disciples, holy, full of thought!
Be steadfast in resolve! Keep watch o'er your own hearts!
Who wearies not but holds fast to this Truth and Law
Shall cross this sea of life, shall make an end of grief."

Worn out with sickness, with feeble limbs, the Blessed One now journeyed on with much difficulty, followed by the Venerable Ânanda and a great company of monks. Even in this last, long, wearisome journey of his, the Buddha never failed in his attention to others. He instructed Cunda, the smith, who offered him his last meal. Then on the way, he stopped for Pukkusa, a disciple of Âlâra Kâlâma, replied to all his questions, and so instructed him that Pukkusa offered himself as a follower of the Buddha, the Dhamma, and the Sangha.

The Blessed One now reached the Sâla Grove of the Mallas at Kusinârâ,the journey's end. Knowing that here would be his last resting place, he told the Venerable Ânanda: "I am weary, Ânanda, and would lie down. Spread over for me the couch with its head to the north between the twin såla trees."

He then lay down on his right side, composed and mindful, with one leg resting on the other. Speaking now to the Venerable Ânanda, the Blessed One said:

"They who fulfil the greater and lesser duties, they who are correct in life, walking according to the precepts,it is they who rightly honour, reverence, and venerate the Tathâgata, the Perfect One, with the worthiest homage. Therefore, Ânanda, be steady in the fulfilment of the greater and the lesser duties, and be correct in life, walking according to the precepts. Thus, Ânanda, should you train yourselves."

The Last Scene

Now the Blessed One, addressing the Venerable Ânanda, said:

"I have taught the Dhamma, Ânanda, without making any distinction between exoteric and esoteric doctrine, for in respect of the truth, Ânanda, the Tathâgata has no such thing as the 'closed fist' of a teacher who hides some essential knowledge from the pupil.

"It may be, Ânanda, that in some of you the thought may arise, 'The word of the Master is ended. We have no teacher any more.' But it is not thus, Ânanda, that you should think.

"The Doctrine and the Discipline which I have set forth and laid down for you,let them, after I am gone, be your teacher. It may be, monks, that there may be doubts in the minds of some brethren as to the Buddha, or the Dhamma, or the Sangha, or the path (magga) or method (patipadâ). Inquire, monks, freely. Do not have to reproach yourselves afterwards with the thought: 'Our teacher was face to face with us, and we could not bring ourselves to inquire of the Exalted One when we were face to face with him.' "

When the Buddha had thus spoken the monks were silent.

A second and a third time the Blessed One repeated these words to the monks, and yet the monks were silent. And the Venerable Ânanda said to the Blessed One: "How wonderful a thing is it, Lord, how marvellous! Truly, I believe that in this whole assembly of the monks there is not one who has any doubt or misgivings as to the Buddha or the Dhamma or the Sangha, or the path or the method."

The Blessed One confirmed the words of the Venerable Ânanda, adding that in the whole assembly even the most backward one was assured of final deliverance. And after a short while the Master made his final exhortation to those who wished to follow his teaching now and in the future:

"Behold now, O monks, I exhort you: impermanent are all compounded things. Work out your deliverance with mindfulness (vayadhammâ samkhârâ, appamâdena sampâdetha).^"n59

These were the last words of the Buddha.

Then the Master entered into those nine successive stages of meditative absorption (jhâna) which are of increasing sublimity: first the four fine-material absorptions (rûpa-jhâna), then the four immaterial absorptions (arûpa-jhâna), and finally the state where perceptions and sensations entirely cease (sañña-vedayita-nirodha). Then he returned through all these stages to the first fine-material absorption and rose again to the fourth one. Immediately after having re-entered this stage (which has been described as having "purity of mindfulness due to equanimity"), the Buddha passed away (parinibbâyi). He realized Nibbâna that is free from any substratum of further becoming (parinibbâna).n⁶⁰

In the Mahâ Parinibbâna Sutta are recorded, in moving detail, all the events that occurred during the last months and days of the Master's life.

In the annals of history, no man is recorded as having so consecrated himself to the welfare of all beings, irrespective of caste, class, creed, or sex, as the Supreme Buddha. From the hour of his enlightenment to the end of his life, he strove tirelessly and unostentatiously to elevate humanity regardless of the fatigue involved and oblivious to the many obstacles and handicaps that hampered his way. He never relaxed in his exertion for the common weal and was never subjected to moral or spiritual fatigue. Though physically he was not always fit, mentally he was ever vigilant and energetic.

Therefore it is said:

"Ah, wonderful is the Conqueror,
who e'er untiring strives,
for the blessings of all beings,
for the comfort of all lives."

Though twenty-five centuries have gone since the passing away of the Buddha, his message of love and wisdom still exists in its purity, decisively influencing the destinies of humanity. Forests of flowers are daily offered at his shrines and countless millions of lips daily repeat the formula: Buddham saranam gacchâmi, "I take refuge in the Buddha." His greatness yet glows today like a sun that blots out lesser lights, and his Dhamma yet beckons the weary pilgrim to Nibbâna's security and peace.