~ a legendary Romance ~ By karl gjellerup
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remains of a wheel‐turning monarch, and they should deal with the Tathāgata’s body in the same way. A stupa should be erected at the crossroads for the Tathāgata. And whoever lays wreaths or puts sweet perfumes and colours there with a devout heart will reap benefit and happiness for a long time. 5.12. ‘Ānanda, there are four persons worthy of a stupa. Who are they? A Tathāgata, Arahant, fully‐enlightened Buddha is one, a Pacceka Buddha is one, a disciple of the Tathāgata is one, and wheel‐turning monarch is one. And why is each of these worthy of a stupa? Because, Ānanda, at the thought: “This is the stupa of a Tathāgata, of a Pacceka Buddha, of a disciple of the Tathāgata, of a wheel‐turning monarch,” people’s hearts are made peaceful, and then, at the breaking‐up of the body after death they go to a good destiny and rearise in a heavenly world. That is the reason, and those are the four who are worthy of a stupa.’ 5.13. And the Venerable Ānanda went into his lodging and stood lamenting, leaning on the door‐post: ‘Alas, I am still a learner with much to do! And the Teacher is passing away, who was so compassionate to me!’ Then the Lord enquired of the monks where Ānanda was, and they told him. So he said to a certain monk: ‘Go, monk, and say to Ānanda from me: “Friend Ānanda, the Teacher summons you.”’ ‘Very good, Lord,’ said the monk, and did so. ‘Very good, friend,’ Ānanda replied to that monk, and he went to the Lord, saluted him and sat down to one side. 5.14. And the Lord said: ‘Enough, Ānanda, do not weep and wail! Have I not already told you that all things that are pleasant and delightful are changeable, subject to separation and becoming other? So how could it be, Ānanda — since whatever is born, become, compounded is subject to decay — how could it be that it should not pass away? For a long time, Ānanda, you have been in the Tathāgata’s presence, showing loving‐kindness in acts of body, speech and mind, beneficially, blessèdly, whole‐heartedly and unstintingly. You have achieved much merit, Ānanda. Make the effort, and in a short time you will be free of the corruptions.’ 5.15. Then the Lord addressed the monks: ‘Monks, all those who were Arahant, fully‐enlightened Buddhas in the past have had just such a chief attendant as Ānanda, and so too will those Blessèd Lords who come in the future. Monks, Ānanda is wise. He knows when it is the right time for monks to come to see the Tathāgata, when it is the right time for nuns, for male
512 lay‐followers, for female lay‐followers, for kings, for royal ministers, for leaders of other schools, and for their pupils. 5.16. ‘Ānanda has four remarkable and wonderful qualities. What are they? If a company of monks comes to see Ānanda, they are pleased at the sight of him, and when Ānanda talks Dhamma to them they are pleased, and when he is silent they are disappointed. And so it is, too, with nuns, with male and female lay‐followers. And these four qualities apply to a wheel‐turning monarch: if he is visited by a company of Khattiyas, of Brahmins, of householders, or of ascetics, they are pleased at the sight of him and when he talks to them, and when he is silent they are disappointed. And so too it is with Ānanda.’ 5.17. After this the Venerable Ānanda said: ‘Lord, may the Blessèd Lord not pass away in this miserable little town of wattle‐and‐daub, right in the jungle in the back of beyond! Lord, there are other great cities such as Campā, Rājagaha, Sāvatthi, Sāketa, Kosambī or Vārānasī. In those places there are wealthy Khattiyas, Brahmins and householders who are devoted to the Tathāgata, and they will provide for the Tathāgata’s funeral in proper style.’ ‘Ānanda, don’t call it a miserable little town of wattle‐ and‐daub, right in the jungle in the back of beyond! 5.18. ‘Once upon a time, Ānanda, King Mahāsudassana was a wheel‐turning monarch, a rightful and righteous king, who had conquered the land in four directions and ensured the security of his realm, and who possessed the seven treasures. And, Ānanda, this King Mahāsudassana had this very Kusinārā, under the name of Kusāvatī, for his capital. And it was twelve yojanas long from east to west, and seven yojanas wide from north to south. Kusāvatī was rich, prosperous and well‐populated, crowded with people and well‐stocked with food. Just as the deva‐city of Ālakamandā is rich, prosperous and well
populated, crowded with yakkhas and well‐stocked with food, so was the royal city of Kusāvatī. And the city of Kusāvatī was never free of ten sounds by day or night: the sound of elephants, horses, carriages, kettle‐drums, side‐drums, lutes, singing, cymbals and gongs, with cries of “Eat, drink and be merry!” as tenth. 5.19. ‘And now, Ānanda, go to Kusinārā and announce to the Mallas of Kusinārā: “Tonight, Vāsetthas, in the last watch, the Tathāgata will attain final Nibbāna. Approach him, Vāsetthas, approach him, lest later you should regret it, saying: ‘The Tathāgata passed away in our parish, and we did not take the
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opportunity to see him for the last time!’”’ ‘Very good, Lord,’ said Ānanda and, taking robe and bowl, he went with a companion to Kusinārā. 5.20. Just then the Mallas of Kusinārā were assembled in their meeting‐hall on some business. And Ānanda came to them and delivered the Lord’s words. 5.21. And when they heard Ānanda’s words, the Mallas, with their sons, daughters‐in‐law and wives were struck with anguish and sorrow, their minds were overcome with grief so that they were all weeping and tearing their hair... Then they all went to the Sāla grove where the Venerable Ānanda was. 5.22. And Ānanda thought: ‘If I allow the Mallas of Kusinārā to salute the Lord individually, the night will have passed before they have all paid homage. I had better let them pay homage family by family, saying: “Lord, the Malla so‐and‐so with his children, his wife, his servants and his friends pays homage at the Lord’s feet.”’ And so he presented them in that way, and thus allowed all the Mallas of Kusinārā to pay homage to the Lord in the first watch. 5.23. And at that time a wanderer called Subhadda was in Kusinārā, and he heard that the ascetic Gotama was to attain final Nibbāna in the final watch of that night. He thought: ‘I have heard from venerable wanderers, advanced in years, teachers of teachers, that a Tathāgata, a fully‐enlightened Buddha, only rarely arises in the world. And tonight in the last watch the ascetic Gotama will attain final Nibbāna. Now a doubt has arisen in my mind, and I feel sure that the ascetic Gotama can teach me a doctrine to dispel that doubt.’ 5.24. So Subhadda went to the Mallas’ Sāla grove, to where the Venerable Ānanda was, and told him what he had thought: ‘Reverend Ānanda, may I be permitted to see the ascetic Gotama?’ But Ānanda replied: ‘Enough, friend Subhadda, do not disturb the Tathāgata, the Lord is weary.’ And Subhadda made his request a second and a third time, but still Ānanda refused it. 5.25. But the Lord overheard this conversation between Ānanda and Subhadda, and he called to Ānanda: ‘Enough, Ānanda, do not hinder Subhadda, let him see the Tathāgata. For whatever Subhadda asks me he will ask in quest of enlightenment and not to annoy me, and what I say in reply to his questions he will quickly understand.’ Then Ānanda said: ‘Go in, friend Subhadda, the Lord gives you leave.’ 5.26. Then Subhadda approached the Lord, exchanged
514 courtesies with him, and sat down to one side, saying: ‘Venerable Gotama, all those ascetics and Brahmins who have orders and followings, who are teachers, well‐known and famous as founders of schools, and popularly regarded as saints, like Pūrana Kassapa, Makkhali Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, Sañjaya Belatthaputta and the Nigantha Nātaputta — have they all realised the truth as they all make out, or have none of them realised it, or have some realised it and some not?’ ‘Enough, Subhadda, never mind whether all, or none, or some of them have realised the truth. I will teach you Dhamma, Subhadda. Listen, pay close attention, and I will speak.’ ‘Yes, Lord,’ said Subhadda, and the Lord said: 5.27. ‘In whatever Dhamma and discipline the Noble Eightfold Path is not found, no ascetic is found of the first, the second, the third or the fourth grade. But such ascetics can be found, of the first, second, third and fourth grade in a Dhamma and discipline where the Noble Eightfold Path is found. Now, Subhadda, in this Dhamma and discipline the Noble Eightfold Path is found, and in it are to be found ascetics of the first, second, third and fourth grade. Those other schools are devoid of [true] ascetics; but if in this one the monks were to live the life to perfection, the world would not lack for Arahants. Twenty‐nine years of age I was When I went forth to seek the Good. Now over fifty years have passed Since the day that I went forth To roam the realm of wisdom’s law Outside of which no ascetic is [First, second, third or fourth degree]. Other schools of such are bare, But if here monks live perfectly, The world won’t lack for Arahants.’ 5.28. At this the wanderer Subhadda said: ‘Excellent, Lord, excellent! It is as if someone were to set up what had been knocked down, or to point out the way to one who had got lost, or to bring an oil lamp into a dark place, so that those with eyes could see what was there. Just so the Blessèd Lord has expounded the Dhamma in various ways. And I, Lord, go for refuge to the Blessèd Lord, the Dhamma and the Sangha. May I receive the going‐forth in the Lord’s presence! May I receive ordination!’ 5.29. ‘Subhadda, whoever, coming from another school, seeks the going‐forth and ordination in this Dhamma and
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discipline, must wait four months on probation. And at the end of four months, those monks who are established in mind may let him go forth and give him ordination to the status of a monk. However, there can be a distinction of persons.’ ‘Lord, if those coming from other schools must wait four months on probation,... I will wait four years, and then let them give me the going‐forth and the ordination!’ But the Lord said to Ānanda: ‘Let Subhadda go forth!’ ‘Very good, Lord,’ said Ānanda. 5.30. And Subhadda said to the Venerable Ānanda: ‘Friend Ānanda, it is a great gain for you all, it is very profitable for you, that you have obtained the consecration of discipleship in the Teacher’s presence.’ Then Subhadda received the going‐forth in the Lord’s presence, and the ordination. And from the moment of his ordination the Venerable Subhadda, alone, secluded, unwearying, zealous and resolute, in a short time attained to that for which young men of good family go forth from the household life into homelessness, that unexcelled culmination of the holy life, having realised it here and now by his own insight, and dwelt therein: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is nothing further here.’ And the Venerable Subhadda became another of the Arahants. He was the last personal disciple of the Lord. [End of the fifth recitation‐section]
that you will think: “The Teacher’s instruction has ceased, now we have no teacher!” It should not be seen like this, Ānanda, for what I have taught and explained to you as Dhamma and discipline will, at my passing, be your teacher. 6.2. ‘And whereas the monks are in the habit of addressing one another as “friend,” this custom is to be abrogated after my passing. Senior monks shall address more junior monks by their name, their clan or as “friend,” whereas more junior monks are to address their seniors either as “Lord” or as “Venerable Sir.” 6.3. ‘If they wish, the order may abolish the minor rules after my passing. 6.4. ‘After my passing, the monk Channa is to receive the Brahmā‐penalty.’ ‘But, Lord, what is the Brahmā‐penalty?’ ‘Whatever the monk Channa wants or says, he is not to be spoken to, admonished or instructed by the monks.’
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6.5. Then the Lord addressed the monks, saying: ‘It may be, monks, that some monk has doubts or uncertainty about the Buddha, the Dhamma, the Sangha, or about the path or the practice. Ask, monks! Do not afterwards feel remorse, thinking: “The Teacher was there before us, and we failed to ask the Lord face to face!”’ At these words the monks were silent. The Lord repeated his words a second and a third time, and still the monks were silent. Then the Lord said: ‘Perhaps, monks, you do not ask out of respect for the Teacher. Then, monks, let one friend tell it to another.’ But still they were silent. 6.6. And the Venerable Ānanda said: ‘It is wonderful, Lord, it is marvellous! I clearly perceive that in this assembly there is not one monk who has doubts or uncertainty...’ ‘You, Ānanda, speak from faith. But the Tathāgata knows that in this assembly there is not one monk who has doubts or uncertainty about the Buddha, the Dhamma or the Sangha or about the path or the practice. Ānanda, the least one of these five hundred monks is a Stream‐Winner, incapable of falling into states of woe, certain of Nibbāna.’ 6.7. Then the Lord said to the monks: ‘Now, monks, I declare to you: all conditioned things are of a nature to decay — strive on untiringly.’ These were the Tathāgata’s last words. 6.8. Then the Lord entered the first jhāna. And leaving that he entered the second, the third, the fourth jhāna. Then leaving the fourth jhāna he entered the Sphere of Infinite Space, then the Sphere of Infinite Consciousness, then the Sphere of No‐Thingness, then the Sphere of Neither‐Perception‐Nor‐Non‐ Perception, and leaving that he attained the Cessation of Feeling and Perception. Then the Venerable Ānanda said to the Venerable Anuruddha: ‘Venerable Anuruddha, the Lord has passed away.’ ‘No, friend Ānanda, the Lord has not passed away, he has attained the Cessation of Feeling and Perception.’ 6.9. Then the Lord, leaving the attainment of the Cessation of Feeling and Perception, entered the Sphere of Neither‐Perception‐Nor‐Non‐Perception, from that he entered the Sphere of No‐Thingness, the Sphere of Infinite Consciousness, the Sphere of Infinite Space. From the Sphere of Infinite Space he entered the fourth jhāna, from there the third, the second, and the first jhāna. Leaving the first jhāna, he entered the second, the third, the fourth jhāna. And, leaving the fourth jhāna, the Lord finally passed away. 6.10. And at the Blessèd Lord’s final passing there was a
517 great earthquake, terrible and hair‐raising, accompanied by thunder. And Brahmā Sahampati uttered this verse: ‘All beings in the world, all bodies must break up: Even the Teacher, peerless in the human world, The mighty Lord and perfect Buddha’s passed away.’
And Sakka, ruler of devas, uttered this verse: ‘Impermanent are compounded things, prone to rise and fall, Having risen, they’re destroyed, their passing truest bliss.’
And the Venerable Anuruddha uttered this verse: ‘No breathing in and out — just with steadfast heart The Sage who’s free from lust has passed away to peace. With mind unshaken he endured all pains: By Nibbāna the Illumined’s mind is freed.’
And the Venerable Ānanda uttered this verse: ‘Terrible was the quaking, men’s hair stood on end, When the all‐accomplished Buddha passed away.’ And those monks who had not yet overcome their passions wept and tore their hair, raising their arms, throwing themselves down and twisting and turning, crying: ‘All too soon the Blessèd Lord has passed away, all too soon the Well‐Farer has passed away, all too soon the Eye of the World has disappeared!’ But those monks who were free from craving endured mindfully and clearly aware, saying: ‘All compounded things are impermanent — what is the use of this?’ 6.11. Then the Venerable Anuruddha said: ‘Friends, enough of your weeping and wailing! Has not the Lord already told you that all things that are pleasant and delightful are changeable, subject to separation and to becoming other? So why all this, friends? Whatever is born, become, compounded is subject to decay, it cannot be that it does not decay. The devas, friends, are grumbling.’ ‘Venerable Anuruddha, what kind of devas are you aware of?’ ‘Friend Ānanda, there are sky‐devas whose minds are earth‐ bound they are weeping and tearing their hair...And there are earth‐devas whose minds are earth‐bound, they do likewise. But those devas who are free from craving endure patiently, saying: “All compounded things are impermanent. What is the use of this?”’ 6.12 Then the Venerable Anuruddha and the Venerable Ānanda spent the rest of the night in conversation on Dhamma.
518 And the Venerable Anuruddha said: ‘Now go, friend Ānanda, to Kusinārā and announce to the Mallas: “Vāsetthas, the Lord has passed away. Now is the time for you to do as you think fit.” “Yes, Lord,” said Ānanda, and having dressed in the morning and taken his bowl and robe, he went with a companion to Kusinārā...
(Maurice Walshe trans., Wisdom Publications)
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