The Final Nirvana Under the Sal Trees

After resting in the mango grove by the River Kakuttha, the Buddha was ready to move on to Kushinagara, though most likely he had to be carried on a stretcher. Kushinagara was not a large town, but there it would be more likely that the Buddha could get more adequate care. Many heavenly signs like music and flowers falling from the sky heralded his arrival. This prompted the Buddha to instruct Ananda on how the Buddha wished to be honored after his passing.

The Lord said: “Ananda, let us cross the Hiranyavatai River and go to the Mallas’ sal grove in the vicinity of Kushinagara.” “Very good, Lord”, said Ananda, and the Lord with a large company of monks, crossed the river and went to the sal grove. There the Lord said, “Ananda, prepare me a bed between these twin sal trees with my head to the north. I am tired and want to lie down.” “Very good, Lord”, said Ananda, and did so. Then the Lord lay down on his right side in the lion posture, placing one foot on the other, mindful and clearly aware.

And those twin sal trees burst forth into an abundance of untimely blossoms, which fell upon the Tathagata’s body, sprinkling it and covering it in homage. Divine coral tree flowers fell from the sky, divine sandal wood powder fell from the sky, sprinkling and covering the Tathagata’s body in homage. Divine music and song sounded from the sky in homage to the Tathagata.

And the Lord said, “Ananda, these sal trees have burst forth into an abundance of untimely blossoms…Divine music and song sound from the sky in homage to the Tathagata. Never before has the Tathagata been so honored, revered, esteemed, worshipped and adored. And yet, Ananda, whatever monk, nun, male or female lay follower dwells practicing the Dharma properly, and perfectly fulfills the Dharma way, he or she honors the Tathagata, reveres and esteems him and pays him the supreme homage. Therefore, Ananda, “We will dwell practicing the Dharma properly and perfectly fulfill the Dharma way” – this must be your watchword.”  (Ibid, p. 262)

While the Buddha lay in bed, a monk named Upavana was fanning him. The Buddha asked Upavana to stand aside, and in response to Ananda’s question about this explained that the whole area was filled with gods who wished to see the Buddha’s final nirvana. Dr. Mettanando Bhikkhu points out that the Buddha was feeling a chill from blood loss and shock, and so would have hardly needed anyone to fan him. In any case, the Buddha described these gods to Ananda in order to contrast the great anguish of those who clung to the person of the Buddha from those who had fully realized the Buddha’s teachings.

“Ananda, there are sky gods whose minds are earth bound, they are weeping and tearing their hair, raising their arms, throwing themselves down and twisting and turning, crying: ‘All too soon the Blessed Lord is passing away, all too soon the Well Farer is passing away, all too soon the Eye of the World is disappearing!’ And there are earth gods whose minds are earth bound, who do likewise. But those gods who are free from craving endure patiently, saying: ‘All compounded things are impermanent – what is the use of this?’” (Ibid, p. 263)

Ananda then asked the Buddha what the monks should do when they could no longer gain merit or inspiration from visiting the Buddha and paying respects to him in person after his death. The Buddha told him that the monks, nuns, male and female lay followers could all gain merit and inspiration from visiting the Lumbini Garden where the Buddha was born, Bodhgaya where he attained enlightenment, the Deer Park in Varanasi where he first set in motion the Wheel of the Dharma, and Kushinagara where the Buddha entered final nirvana. He added that, “any who die while making the pilgrimage to these shrines with a devout heart, will, at the breaking up of the body after death, be reborn in a heavenly world.” (Ibid, p. 264)

Ananda also asked the Buddha what should be done with the Buddha’s remains, but the Buddha told him not to be concerned about this.

“Do not worry yourselves about the funeral arrangements, Ananda. You should strive for the highest goal, devote yourselves to the highest goal, and dwell with your minds tirelessly, zealously devoted to the highest goal. There are wise kshatriyas, Brahmins, and householders who are devoted to the Tathgata: they will take care of the funeral arrangements.” (Ibid, p. 264)

Ananda persisted, and so the Buddha instructed Ananda on the proper way to conduct the cremation and subsequent building of a stupa, just as would happen upon the death of a wheel turning king, who were legendary emperors who brought peace and justice to the world. The Buddha specified that such stupas should be made for Buddhas, privately-awakened ones (pratyeka-buddhas), the voice-hearer disciples of the Buddhas (shravakas), and wheel turning kings who were all worthy of them. Those who visited such stupas would gain a peaceful heart and a heavenly rebirth. Here then, is seed for the veneration of stupas that would become the mainstay of lay practice, and even many monastics, after the Buddha’s passing.

Ananda also asked the Buddha how they should regard women. Presumably by this he is asking for a clarification on how monks should conduct themselves towards nuns and lay women. This would have been of particular concern to Ananda, who was instrumental in convincing the Buddha to allow for the establishment of the nun’s order, and who afterwards taught the Dharma to the nuns and was quite popular with them. Naturally, Ananda’s affection for the nuns and their affection for him were viewed askance by many monks and lay followers.

“Lord, how should we act towards women?” “Do not see them, Ananda.” “But if we see them, how should we behave, Lord?” “Do not speak to them, Ananda” “But if they speak to us, Lord, how should we behave?” “Practice mindfulness, Ananda.” (Ibid, p. 264)

It must be borne in mind that the Buddha’s instruction here is for the monks. Buddhist monks are to refrain from all sexual relations, and in order to keep the trust of the community upon whom they depended for alms they had to avoid even the appearance of impropriety. So the Buddha is basically telling Ananda that it would be best for the monks if they avoided temptation. Ananda, however, is persistent, because he knew that both nuns and laywomen would seek out the monks for instruction in the Dharma, and that it would be both discourteous and lacking in compassion to turn away from them. The Buddha knew that this was what Ananda was concerned about, and so told him that monks approached by women should maintain their mindfulness and not give in to untoward affection or lust. They should regard women as fellow sentient beings and teach the Dharma or otherwise conduct whatever business is necessary without ulterior motives but with kindness and compassion, dignity and respect.

After questioning the Buddha about these things, Ananda went to his own lodging and was overcome with sadness. Thereupon the Buddha called him back to console him and encourage him to make efforts to overcome all sorrow by attaining enlightenment for himself.

And the Venerable Ananda went into his lodging and stood lamenting, leaning on the doorpost. “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 inquired of the monks where Ananda was, and they told him. So he said to a certain monk: “Go, monk, and say to Ananda from me: ‘Friend Ananda, the Teacher summons you.’” “Very good, Lord”, said the monk and did so. “Very good, friend”, Ananda replied to the monk, and he went to the Lord, saluted him, and sat down to one side.

“And the Lord said: “Enough, Ananda, 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, Ananda – since whatever is born, become, compounded is subject to decay – how could it be that it should not pass away? For a long time, Ananda, you have been in the Tathagata’s presence, showing loving-kindness in act of body, speech, and mind, beneficially, blessedly, wholeheartedly and unstintingly. You have achieved much merit, Ananda. Make the effort, and in a short time you will be free of the corruptions.” (Ibid, p. 265)

Then the Buddha addressed the gathered monks and praised Ananda. He told them that all buddhas had such a wise chief attendant. Ananda knew the right time to allow people to see and question the Buddha, whether monks, nuns, householders, kings, royal ministers, or even the leaders of other schools and their pupils. He also pointed out that all those who saw Ananda and heard the Dharma from him invariably went away pleased.  In fact, they were disappointed if they could not hear the Dharma from him.

After these words of consolation and praise, Ananda begged the Buddha not to “pass away in this miserable little town of wattle and daub, right in the jungle in the middle of nowhere,” (Ibid, p. 266) but instead to hold on until they could reach a larger town or city like Rajagriha or Shravasti. The Buddha however, informed Ananda that in many ages past Kushinagara had actually been the prosperous capital city of a wheel turning king. This was the Buddha’s way of pointing out that even though we may not recognize it, every place is a place of great significance with its own stories and inestimable value.

The Buddha then sent Ananda with a companion into town to inform the Mallas who lived there that the Buddha would pass away that very night. When they heard this, the Mallas were in great distress and all of them came to the sal grove to pay their respects. Ananda saw that there was no time for all of them to do so individually, so he had them come to honor the Buddha family by family.

While the Mallas were paying their respects to the Buddha, a wandering ascetic named Subhadra heard that the Buddha was to attain final nirvana that very night. Knowing that it is hard to meet one such as the Buddha, Subhadra hurried to see him in order to resolve his doubts about the spiritual life.

So Subhadra went to the Mallas’ sal grove, to where the Venerable Ananda was, and told him what he had thought: “Reverend Ananda, may I be permitted to see the ascetic Gautama?” But Ananda replied: “Enough, friend Subhadra, do not disturb the Tathagata, the Lord is weary.” And Subhadra made his request a second and a third time, but still Ananda refused it.

But the Lord overheard this conversation between Ananda and Subhadra, and he called to Ananda: “Enough, Ananda, do not hinder Subhadra, let him see the Tathagata. For whatever Subhadra 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 Ananda said: “Go in, friend Subhadra, the Lord gives you leave.”

Then Subhadra approached the Lord, exchanged courtesies with him, and sat down to one side, saying: “Venerable Gautama, 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 Purana Kashyapa, Maskarin Goshali, Ajita Keshakambala, Kakuda Katyayana, Samjayin Vairatiputra, and Nigrantha Jnatiputra – have they all realized the truth as they all make out, or have none of them realized it, or have some of them realized it and some not?” (Ibid, pp. 267-268)

What Subhadra asks in regard to the six teachers of non-Vedic doctrines in the Buddha’s time is the same question that many people now wonder about contemporary religions and philosophies. Who is correct? Are all of them, only some of them, or none of them correct? And more importantly, which path leads its adherents away from suffering to true everlasting happiness? Some people believe that the Buddha taught that all paths are different approaches to the same truth. But this is not actually what the Buddha taught. His actual answer was much more unequivocal and demanding:

“Enough, Subhadra, never mind whether all, or none, or some of them have realized the truth. I will teach you Dharma, Subhadra. Listen, pay close attention, and I will speak.” “Yes, Lord”, said Subhadra and the Lord said:

“In whatever Dharma 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 Dharma and discipline where the noble eightfold path is found. Now, Subhadra, in this Dharma 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 arhats.” (Ibid, p. 268)

At first the Buddha sets aside the claims and counter claims of his contemporaries in order to focus positively on the Dharma itself. The Buddha points out that in order to become an ascetic of one of the four grades, one must follow the noble eightfold path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. The ascetics of the four grades are the stream-enterers who will attain nirvana within seven lifetimes within the realm of desire, the once-returners who will attain it within one more lifetime within the realm of desire, the non-returners who will be reborn in the pure abodes of the realm of form and there attain nirvana if they do not do it within the present lifetime, and the arhats who attain nirvana in their present lifetime. Without following the eightfold path, one cannot attain nirvana, true freedom from the sufferings of birth and death. Apparently Subhadra accepts this premise. Therefore, none of the Buddha’s contemporaries were teaching the correct path because none of them were teaching the noble eightfold path.

Is this a sectarian claim on the part of the Buddha, that only his teaching is correct and leads to liberation? Perhaps, or perhaps the noble eightfold path could be viewed as a universal principle like gravity. The Buddha did not invent it; rather, he discovered or awakened to the fact that attaining liberation from suffering involves the practice and fulfillment of the noble eightfold path. The noble eightfold path is not just the teaching of the Buddha for Buddhists, but a nonsectarian description of enlightened conduct that transcends the proprietary concerns of any tribe, nation, or sect. The Buddha was the first to teach it so clearly and concisely in our present human history, but there have been other buddhas in other times and places who have awakened and taught it to others, and in times when there were no buddhas there were privately-awakened ones who discovered it on their own though they did not teach it or establish a community to uphold it and pass it on to others. Many of the elements of the noble eightfold path may in fact be found in other religions and philosophies, though perhaps not all, or not as deeply, or mixed in with extraneous ideas and beliefs that obscure it. Right view, in particular, is something that is usually not found as the Buddha taught it. The Buddha present the noble eightfold path here, however, not as something that only the Buddha or Buddhists can teach, but rather as an objective criteria by which to measure any spiritual path. Those who are in accord with it will attain liberation, those who don’t, will not. It is not even a question of being a Buddhist or not.

Subhadra seems to realize that the Buddha has not chosen sides in the ongoing philosophical debates of that time, nor has he made any egoistic claims or entered into any metaphysical speculations or made any appeals to blind faith. Rather, the Buddha has presented a reliable and practical guide to liberation that can be put into practice in order to realize the truth of it for oneself. Subhadra is suitably impressed and requests to become a monk right there and then. In fact, he uses the formula that signals the insight associated with stream-entry.

At this the wanderer Subhadra 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 Blessed Lord has expounded the Dharma in various ways. And I, Lord, go for refuge to the Blessed Lord, the Dharma, and the Sangha. May I receive the going forth in the Lord’s presence! May I receive ordination!” (Ibid, pp. 268-269)

The Buddha points out that it is their custom that those who wish to become members of the monastic Sangha who are coming from other schools of thought must first go through a four month probation. However, in Subhadra’s case, the probationary period is waived, though Subhadra states that he wished to become a monk even if he had to wait four years. Subhadra is then given the “going forth” ceremony of a novice and immediately after ordained as a monk and through diligent practice he later attained nirvana.

Then Subhadra received the going forth in the Lord’s presence, and the ordination. And from the moment of his ordination the Venerable Subhadra, 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 realized 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 Subhadra became another of the arhats. He was the last personal disciple of the Lord. (Ibid, p. 269)

The Buddha then gave a series of final instructions to Ananda and the monks gathered with him.

And the Lord said to Ananda: “Ananda, it may be that you will think: ‘The Teacher’s instruction has ceased, now we have no teacher!’ It should not be seen like this, Ananda, for what I have taught and explained to you as Dharma and discipline will, at my passing, be your teacher.” (Ibid, pp. 269-270)

Once more, the Buddha emphasizes that the Dharma and the discipline that he has taught should guide the Sangha after his final nirvana. There will be no designated heirs or successors to his leadership of the Sangha.

“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 should 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’.” (Ibid, p. 270)

While the Buddha was alive, all of the monks were equally juniors who could all look to the Buddha as their instructor and primary exemplar. Now they will only have each other, so the elders will have to instruct the juniors and set an example for them. The juniors, in turn, must now show proper respect for the elders and look to them for guidance.

“If they wish, the order may abolish the minor rules after my passing.” (Ibid, p. 270)

Unfortunately, neither Ananda nor any of the other monks present thought to ask for clarification about what could be considered the minor rules. As a result the first counsel of monks after the Buddha’s final nirvana left all of the monastic precepts in place. This statement, however, shows that the Buddha did not intend for Buddhism to become a rigid, narrow, inflexible, and petty monasticism. Buddhism was not supposed to be a religion of rules and regulations but of spiritual awakening. In fact, the Buddha did not even set forth any precepts until the misbehavior of some of the monks and nuns made it necessary to clarify what is and is not proper conduct for monastics. Each precept was given in response to specific situations and circumstance for the sake of training and guidance for those who had not matured enough to know for themselves what enlightened or even wholesome conduct consisted of. The precepts also facilitated harmony within the monastic Sangha and between the monastics and their lay supporters. The Buddha knew that the precepts needed to change and perhaps even undergo revision; and that many of the minor rules, perhaps those governing etiquette for instance, would need to change as customs changed over time or as Buddhism entered into different lands. Even during the lifetime of the Buddha he found that some rules needed to be relaxed or changed as situations arose that had not been taken into account when a given precept was first declared. For instance, for the sake of those in outlying regions where it was colder and the ground more rough, the Buddha allowed the monks and nuns to wear shoes and an extra robe, and to bathe more often in accordance with the local customs. The precepts, to fulfill their intended purpose of illuminating enlightened conduct, needed to be able to suit the time and place.

“After my passing, the monk Chandaka is to receive the Brahma-penalty.” “But, Lord, what is the Brahma-penalty?” “Whatever the monk Chandaka wants or says, he is not to be to spoken to, admonished or instructed by the monks.” (Ibid, p. 270)

Chandaka was the retainer who accompanied Siddhartha on the night that he left the palace to begin his quest for enlightenment. Chandaka eventually became a monk after the Buddha returned to Kapilavastu. Unfortunately he did not practice diligently and in fact became haughty and incorrigible. He presumed upon his former acquaintance with the Buddha when he was still Prince Siddhartha and refused to accept correction from any monk other than the Buddha himself. For this reason, the Buddha instructed Ananda that he be ostracized after the Buddha’s death. If Chandaka refused to respect or listen to the other monks, then there was no reason that they should listen to him. No doubt as the Buddha had foreseen, when Chandaka found out that the Buddha had instructed the other monks to shun him he was very shocked. With great remorse he reflected upon his conduct, repented, and then dedicated himself to practice. In time he became an arhat and was reinstated into the Sangha by Ananda.

Then the Lord addressed the monks, saying: “It may be monks, that some monk has doubts or uncertainty about the Buddha, the Dharma, the Sangha, or about the path to 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 the monks were silent.

And the Venerable Ananda said: “It is wonderful, Lord, it is marvelous! I clearly perceive that in this assembly there is not one monk who has doubts or uncertainty…” “You, Ananda, speak from faith. But the Tathagata knows that in this assembly there is not one monk who has doubts or uncertainly about the Buddha, Dharma, or the Sangha or about the path or the practice. Ananda, the least one of these five hundred monks is a stream-enterer, incapable of falling into states of woe, certain of nirvana.”

“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 Tathagata’s last words. (Ibid, p. 270)

The Buddha then entered into all the deep states of dhyana or meditative absorption, moving on from there into the four attainments of space, consciousness, nothingness, and the realm of neither perception nor yet non-perception. He then shifted his consciousness back down to the first dhyana and then back up to the fourth and from that point entered into parinirvana, or final nirvana, going beyond all suffering and pain forever. Aniruddha, who was able to use his supernatural perception to follow the Buddha’s mental states until the moment of his parinirvana, reported this to Ananda. The Buddha’s final passing was heralded by “a great earthquake, terrible and hair-raising, accompanied by thunder” (Ibid, p. 271)

Brahma, the god who had first requested that the Buddha teacher the Dharma after his enlightenment offered the following 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.”

(Ibid, p. 271)

The god Indra, chief of the 33 gods at the top of Mt. Sumeru offered this verse:

“Impermanent are compounded things, prone to rise and fall,

Having risen, they’re destroyed, their passing truest bliss.”

(Ibid, p. 271)

Aniruddha offered 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 nirvana the Illumined’s mind is freed.”

(Ibid, p. 271)

Ananda offered this verse:

Terrible was the quaking, men’s hair stood on end,

When the all accomplished Buddha passed away.”

(Ibid, p. 272)

The reaction of the enlightened and the non-enlightened monks to the Buddha’s death and Aniruddha’s attempts to console the latter are described as follows:

And those monks who had not yet overcome their passion wept and tore their hair, raising their arms, throwing themselves down and twisting and turning, crying: “All too soon the Blessed 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?”

Then the Venerable Aniruddha 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 gods, friends, are grumbling.” (Ibid, p. 272)

Aniruddha then described how the enlightened and non-enlightened gods were acting in the same way, and how the enlightened gods were giving the same advice to the unenlightened gods. This was, of course, the same advice that the Buddha had given to Ananda earlier. Even the Buddha himself is not to be an object of clinging.