CHAPTER 43: THE PASSING OF THE TATHĀGATA
1. Page 341, the Generals of the Dharma as we named
them… This title — Dhamma‐senāpati — was actually only
ascribed to the Ven. Sāriputta. As an example, an incident where
it was employed can be found in the Inspired Utterances, at Ud. 2.8,
where a delighted mother, Suppavāsā declares — “My son
is conversing with the General of the Dhamma!” (She might well
have been trebly inspired since, according to the story, the child
had only been born a few days before and, furthermore, she
had had a troublesome seven year pregnancy with him.
Obviously a prodigious child, he eventually was ordained as
Bhikkhu Sīvalī and became one of the Buddha’s most eminent
disciples).
In a passage in the Middle Length Discourses, there is a
dialogue between a brahmin called Sela and the Buddha. Sela asks:
“Who is your general, that disciple,
Who follows in the Masterʹs own way?
Who is it that helps you to turn
The wheel set in motion by you?”
The wheel set in motion by me,”
The Blessed One replied,
“That same supreme Wheel of Dhamma,
Sāriputta the Tathāgataʹs son
Helps me in turning this wheel.”
M 92.18–9,
(Bhikkhu Ñānamoli & Bhikkhu Bodhi trans.)
2. Page 342, a rich woman… who made it her special
care to minister in every possible way to the needs of
the monks and nuns… This passage brings to mind what
are known as ‘The Eight Boons’ that the great lay disciple Visākhā
requested of the Buddha. She was a good example of the
mothering principle (she had ten daughters and ten sons, each
of whom had the same, and so on down to the fourth generation
— she was mentioned above, at Chapter 41, note §4). She lived
in Sāvatthi (not Vesāli) and was chief among the female lay
disciples of the Buddha.
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One time she requested the opportunity to always offer:
food for arriving bhikkhus and bhikkhunīs; food for bhikkhus
and bhikkhunīs setting out travelling; food for the sick; food for
those who tend the sick; medicine for the sick; a daily supply of
rice porridge for the Sangha; and bathing cloths for both the
orders of bhikkhus and bhikkhunīs. The passage mentioning
this is found at MV 8.15.
3. Page 342, the Master himself foretold that he would
enter Final Nirvāna in three months’ time… From this
point on we refer over and over again to the Mahā‐parinibbāna
Sutta (‘The Discourse on the Buddha’s Last Days,’ D 16) — the
mid‐portion of the sutta is included as Appendix 4. The exchange
described here is another of the very well‐known incidents of
the Buddha’s life. The speaker recounts it as a condensed
version of what is found at D 16.3.2‐48.
4. Page 345, In the Sāla grove of Bhoganagara… This is
mentioned at D 16.4.13.
5. Page 345, Immediately after the meal the Blessèd One
was taken with a violent illness… This was the Buddha’s last
meal, it was indeed offered to him by a smith, called Cunda.
The passage recounting the event is at D 16.4.14‐20.
6. Page 346, “This Kusinārā is, I expect, not much more
than a village… In the original this comment is actually made by
Ānanda, at D 16.5.17: “Lord, may the Blessèd One not pass away in
this miserable little wattle and daub town, out in the jungle in the
back of beyond! There are other great cities such as Campā, Rājagaha,
Sāvatthi, Sāketa, Kosambī or Vārānasī. In those places there are
wealthy warrior nobles, brahmins and householders who are
devoted to the Tathāgata, and they will provide for the Tathāgata’s
funeral in proper style.” (See also Appendix 4).
7. Page 349, ‘This very day, people of Mallā… This comes
almost verbatim from D 16.5.19.
8. Page 349, a monk leaning against the door‐post of a
small lodging, weeping… This passage appears at D 16.5.13.
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9. Page 351, about to disappear from the sight of gods
and humans… This expression was also used by the Buddha
at the end of Chapter 19; it is the most that is ever said about
what ‘becomes’ of an enlightened being after the death of the
body. An example of its use is found in the Brahmajāla Sutta at
D 1.3.73 (see also Chapter 19, note 11, and Chapter 45, note 11).
10. Page 351, “I know well, Ānanda, that you were
weeping… This passage is a combination of D 16.5.13 & 14.
11. Page 351, “Don’t let that trouble you, Ānanda… This is
based on D 16.5.10.
12. Page 352, “It may be, disciples, that your thought is…
This is a combination of two well‐known sayings: the first comes
at D 16.6.1; the second one, (as above in Chapter 41, note §5) is
at D 16.2.26. The latter sentence reflects, as before, the ambiguity
of the Pāli: the words for ‘light’ and ‘island’ are identical: dīpa.
13. Page 352, Thus he spoke, and gave to every one the
opportunity of speaking… This is based on D 16.6.5.
14. Page 353, “You have spoken out of the fullness of
your faith, Ānanda… This comes verbatim from D 16.6.6. The
standard three characteristics of one who has reached the first
stage of enlightenment are: 1) they have let go of identification
with the body and the personality (sakkāyaditthi); 2) they are
not attached to religious or other conventions (sīlabbataparāmāsa);
3) they have no doubts about the Teaching or the way to practise
it (vicikicchā).
“Such a one has entered the stream to Nibbāna, they are
no more subject to rebirth in the lower worlds, they are firmly
established, destined to full enlightenment. After having passed
through the round of rebirths among heavenly and human beings
a maximum of seven more times, they will certainly put an end
to suffering.”
15. Page 353, “All created things are of the nature to pass
away — mindfully fare onwards to the Goal… This comes
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