Part 25 - The Relinquishing of The Life-maintaining Mental Process

Summary: The Buddha relates The Whole Story about The Relinquishing of The Life-maintaining Mental Process.

Having discoursed on the eight stages of Release, the Buddha continued His discourse without letting Venerable Ānanda to say anything:

“Ānanda, on one occasion, soon after I attained Enlightenment (in the eighth week after the Enlightenment), I was staying at the foot of the goat-herd’s banyan tree, near the bank of the Nerañjarā river, in Uruveḷa forest.

At that time Māra the Evil One approached Me and standing at a certain place, said to Me thus:

‘Let the Bhagavā realize Parinibbāna now, let the Well-Spoken One pass away! Venerable Sir, it is time now for the Bhagavā to pass away.’ “Ānanda, when this was said, I replied to Māra the Evil One thus:

‘O Evil One, I shall not pass away so long as my disciple, the bhikkhus, are not yet well versed in the Doctrine, not yet well disciplined (in the threefold Training), not yet sure of themselves in the righteousness of their conduct, not yet possessed of wide knowledge, not yet able to memorize the Teaching, not yet able to practise according to the Teaching leading to the Supramundane, not yet able to take up the proper practice (i.e. the noble Life of Purity), not yet settled in their practice; not yet able to expound, to set forth, to show, to establish, to elucidate, to analyse, or to make evident their Teacher’s doctrine that they had learnt; so long as they are not yet able to thoroughly refute on righteous grounds such other doctrines as may arise, and expound the wonderful Teaching.’

‘O Evil One, so long as my female disciples, the bhikkhunīs...(repeat p1 & p2 below)

‘O Evil One, so long as my lay disciples...(repeat p1 & p2 below)

‘O Evil One, so long as my female lay-disciples (p1:) are not yet well versed in the Doctrine, not yet well disciplined (in the threefold Training), not yet sure of themselves in the righteousness of their conduct, not yet possessed of wide knowledge, not yet able to memorize the Teaching, not yet able practise according to the Teaching, leading to Supramundane, not yet able to take up the proper practice (i.e. the noble Life of Purity), not yet settled in their practice; not yet able to expound, to set forth, to show, to establish, to elucidate, to analyse, or to make evident their Teacher’s Doctrine that they had learnt; so long as they are not yet able to thoroughly refute on righteous grounds such other doctrines as may arise, and expound the wonderful Teaching.

(p2:)‘O Evil One, I shall not pass away so long as this Teaching of Mine which is the Practice of Purity is not yet sufficiently developed among the disciples, not yet prosperous, widespread, reached the multitudes, and renowned, to the extent that it can be thoroughly made known by wise devas and humans.’

“Ānanda, Māra the Evil One, just now came to Me at the Cāpāta Shrine, and standing at a suitable place, again addressed Me thus:

‘Venerable Sir, let the Bhagavā realize Parinibbāna now, let the Well Spoken one pass away! Venerable Sir, it is time now for the Bhagava to pass away.

‘Venerable Sir, the Bhagavā had said to me thus: ‘O Evil One, I shall not pass away so long as my disciples the bhikkhus...(p)...my female disciples the bhikkhunīs,...(p)...my male lay disciples...(p)... my female lay disciples...(p)...O Evil One, I shall not pass away so long as this Teaching of mine which is the practice of Purity is not yet sufficiently established among the disciples, not yet prosperous, widespread, reached the multitudes, and renowned, to the extent that it can be thoroughly made known by wise devas and humans.

‘Venerable Sir, now that the Bhagava’s Teaching which is the practice of Purity is sufficiently established among the disciples, is now prosperous, widespread, has reached the multitudes, and is renowned, to the extent that it can be thoroughly made known by wise devas and humans.

‘Venerable Sir, let the Bhagavā realize Parinibbāna now, let the Well Spoken One pass away! Venerable Sir, it is time now for the Bhagavā to pass away.’

“Ānanda, on being requested thus, I said to Māra: ‘O Evil One, don't you worry: the Parinibbāna of the Tathāgata will not be long in coming, three months hence the Tathāgata will realize Parinibbāna.’

“Ānanda, today at the Cāpāta shrine, the Tathāgata has decided, mindfully and with deliberation, to give up the life-maintaining mental process (three months from now).”

Thus related the Buddha the whole story about the relinquishing of the life-maintaining mental process.

The Venerable Ānanda entreats The Buddha to live on

When the Buddha said this, the Venerable Ānanda entreated Him thus:

“Venerable Sir, may the Bhagavā, for the welfare of mankind, for the benefit, wellbeing and happiness of devas and humans, out of compassion for the world, live the maximum life span! May the Well-Spoken One live the maximum life span!”

Thereupon the Buddha said:

“Enough, Ānanda, Do not implore the Tathāgata now. The time for such entreaty is past.”

For a second time the Venerable Ānanda repeated his entreaty and the Buddha rejected it in the same words. When for a third time he repeated his entreaty the Buddha said to him: “Do you have faith in the Enlightenment wisdom (Bodhi-ñāṇa) of the Tathāgata?”

“Yes, I do, Venerable Sir.”

“Why, then, in spite of your belief, do you persist entreating Me thrice?”

“Venerable Sir, I have been told by the Bhagavā Himself thus:

‘Ānanda, whoever has cultivated, practised, used as a medium, taken as his basis, kept up, mastered, and fully developed the Four bases of Psychic Power (iddhipāda) could, if he so wishes, live the maximum life span or even beyond the maximum life span. Ānanda, the Tathāgata has cultivated, practised, used as a medium, taken as His basis, kept up, mastered, and fully developed the Four Bases of Psychic Power. Therefore, Ānanda, the Tathāgata could, if He so wishes, live the maximum life span or even beyond the maximum life span.’ (Venerable Sir, it is on account of those words of the Bhagavā that I make the appeal thrice).”

“Do you believe that, Ānanda?”

“Yes, Venerable Sir, I do.”

“Ānanda, although the Tathāgata thus gave clear hints, you failed to grasp them. It never occurred to you to entreat the Bhagavā: ‘May the Bhagavā, for the welfare of mankind, for the benefit, wellbeing and happiness of devas and humans, out of compassion for the world, live the maximum life span! May the Well-Spoken One live the maximum life span!’ Therefore, Ānanda, this failure to entreat Me then is your doing, your own omission.

“Ānanda, if you had entreated Me then, the Tathāgata might have refused the entreaty twice but might have acceded to it on the third time. Therefore, Ānanda, this failure to entreat Me then is your own doing, your own omission.”

The Buddha relates Similar Instances of Omission on The Past of Ānanda to allay His Sorrow

(1) “Ānanda, on one occasion, I was staying on the mountain abode on the Gijjhakuṭa hill in Rājagaha. (p1:) At that time I had said to you: ‘Ānanda, pleasant is the city of Rājagaha. Ānanda, pleasant is the Gijjhakuṭa hill. Ānanda, whosoever has cultivated, practised, used as a vehicle (medium), taken as his basis, kept up, mastered, and fully developed the Four Bases of Psychic Power (iddhipāda), could, if he so wishes, live the maximum life span or even beyond the maximum life span. Ānanda, the Tathāgata has cultivated, practised, used as a vehicle (medium), taken as His basis, kept up, mastered, and fully developed the Four Bases of Psychic Powered.

Therefore, Ānanda, the Tathāgata could, if He so wishes, live the maximum life span or even beyond the maximum life span.

“Ānanda, although the Tathāgata thus gave clear hints, you failed to grasp them. It never occurred to you to entreat the Bhagavā: ‘May the Bhagavā, for the welfare of mankind, for the benefit, wellbeing and happiness of devas and men, out of compassion for the world, live the maximum life span! May the Bhagavā live the maximum life span!

“Ānanda, if you had entreated Me then, the Tathāgata might have refused the entreaty twice but might have acceded to it on the third time. Therefore, this failure to entreat Me then is your own doing, your own omission.

“Ānanda, on one occasion,.....

(2) I was dwelling at the foot of Gotama banyan tree in Rājagaha...(Repeat p1: above)

(3) I was dwelling at the Corapāta cliff near Rājagaha...(Repeat p1: above)

(4) I was dwelling in the Sattapaṇṇi cave in the side of Vebhāra mountain (where the Astonic scholaris tree grows) near Rājagaha...(Repeat p1: above)

(5) I was at Kaḷasia at the side of the Isigili mountain near Rājagaha...(Repeat p1: above)

(6) at the ebony grove in the Sappasoṇḍika mountain range near Rājagaha...(Repeat p1: above:)

(7) at the Tapodārāma monastery in Rājagaha...(Repeat p1: above)

(8) at Veḷuvana monastery where black squirrels are fed...(Repeat p1: above)

(9) at the mango grove of Jīvaka...(Repeat p1: above)

(10) at the Migadāya wood in Maddakucahi near Rājagaha...(Repeat p1: above)

Ānanda, while I was dwelling at those places, too, I had said to you:

(1) Ānanda, Rājagaha is pleasant...(2) Ānanda, Gotama banyan tree is pleasant... (3) Corapāpta cliff is pleasant...(4) Sattapaṇṇi cave is pleasant..(5) Kaḷasla at the side of Isigli mountain is pleasant... (6) The ebony grove in the Sappasoṇḍika mountain rage is pleasant... (7) Tapodārāma monastery is pleasant...(8) Veḷuvana monastery where black squirrels are fed is pleasant...(9) the mango grove of Jīvaka is pleasant...(10) the Migadāya Wood in Maddakucchi is pleasant. Ānanda, whoever has cultivated, practised, used as a vehicle, medium, taken as his basis, kept up, mastered, and fully developed the Four Bases of Psychic Power could, if he so wishes, live the maximum life span or even beyond the maximum life span. Ānanda, the Tathāgata has cultivated, practised, used as (vehicle) medium, taken as His basis, kept up, mastered, and fully developed the Four Bases of Psychic Power. Therefore, Ānanda, the Tathāgata could, if He so wishes, live the maximum life span or even beyond the maximum life span.

“Ānanda, although the Tathāgata thus gave clear hints, you failed to grasp them. It never occurred to you to entreat the Bhagavā: ‘May the Bhagavā, for the welfare of mankind, for the benefit, wellbeing and happiness of devas and men, out of compassion for the world, live the maximum life span! May the Well-Spoken One live the maximum life span!’

“Ānanda, if you had entreated Me then, the Tathāgata might have refused the entreaty twice but might have acceded to it on the third time. Therefore, Ānanda, this failure to entreat Me then is your own doing, your own omission.”

a) “Ānanda, on one occasion, while I was living at the Udena Shrine in Vesālī, (p2:) there too, I said to you: ‘Ānanda, Vesālī is pleasant. The Udena shrine is pleasant. Ānanda, whoever has cultivated, practised, used as a (vehicle) medium, taken as his basis, kept up, mastered, and fully developed the Four-Bases of Psychic Power could, if he so wishes, live the maximum life span or even beyond the maximum life span. Ānanda, the Tathāgata has cultivated, practised, used as a (vehicle) medium, taken as His basis, kept up, mastered, and fully developed the Four Bases of Psychic Power. Therefore, Ānanda, the Tathāgata could, if He so wishes, live the maximum life span or even beyond the maximum life span.

“Ānanda, although the Tathāgata thus gave clear hints, you failed to grasp them. It never occurred to you to entreat the Bhagavā: ‘May the Bhagavā, for the welfare of mankind, for the benefit, wellbeing and happiness of devas and humans, out of compassion for the world, live the maximum life span! May the Well-Spoken One live the maximum life span!

“Ānanda, if you had entreated Me then, the Tathāgata might have refused the entreaty twice but might have acceded to it on the third time. Therefore, Ānanda, this failure to entreat the Bhagavā then is your own doing, your own omission.

“Ānanda, on one occasion, while I was staying.....

b) at the Gotama Shrine in this very city of Vesālī--(Repeat p2: above)

c) at the Sattamba shrine in this very city of Vesālī,...(Repeat p2: above)

d) at the Bahuputta shrine in this very city of Vesālī...(Repeat p2: above)

e) at the Sāranada shrine in this very city of Vesālī...(Repeat p2: above)

f) “Ānanda, today, at the Cāpāla shrine, the Tathāgata has just said to you: ‘Ānanda, Vesālī is pleasant, the Cāpāla shrine is pleasant. Ānanda, whosoever has cultivated, practised, used as a (vehicle) medium, taken as his basis, kept up, mastered, and fully developed the Four Bases of Psychic Power could, if he so wishes, live the maximum life span or even beyond the maximum life span. Ānanda the Tathāgata has cultivated, practised, used as a (vehicle) medium, taken as His basis, kept up, mastered, and fully developed the Four Bases of Psychic Power. Therefore, Ānanda, the Tathāgata could, if He so wishes, live the maximum life span or even beyond the maximum life span.

“Ānanda, although the Tathāgata thus gave clear hints, you failed to grasp them. It never occurred to you to entreat the Bhagavā: ‘May the Bhagavā, for the welfare of mankind, for the benefit, wellbeing and happiness of devas and humans, out of compassion for the world, live the maximum life span! May the Well-Spoken One live the maximum life span!’

“Ānanda, if you had entreated Me then, the Tathāgata might have refused the entreaty twice but might have acceded to it on the third time. Therefore, Ānanda, this failure to entreat the Bhagavā then is your own doing, your own omission.”

(The Buddha related the fifteen previous instances of Ānanda’s failure to entreat Him to continue to live. That latest occasion, the sixteenth, took place at the Cāpāla shrine. All these cases of omission were pointed out here by the Buddha to attenuate the sorrow Ānanda was feeling at that time. Of course, Ānanda’s failure on all these various occasions was due to Māra’s mischief.)

“Ānanda, have I not previously told you that it is in the very nature of things most near and dear to us that we must part with them somehow, even while we are living, or when death divides us, or when we are of different planes of existence? Ānanda, in this matter, how could one expect anything that has the nature of arising, of appearing, of being conditioned, and of dissolution, not to disintegrate? It is not possible for anyone to wish so.

“Ānanda, the Tathāgata has discarded, thrown up, given up, abandoned, thrown away, and relinquished the life-maintaining mental process. And the Tathāgata has spoken out in no uncertain terms that the Parinibbāna of the Tathāgata will not be long in coming, that three months hence the Tathāgata will realize Parinibbāna. There is no possibility of the Tathāgata, for the sake of living, to go back on His word. Come, Ānanda, let us go to the pinnacled hall at the Mahāvana forest.”

“Very well, Venerable Sir,” assented Ānanda.

Then the Buddha, accompanied by the Venerable Ānanda, went to the pinnacled hall at the Mahāvana forest. There, He said to him: “Ānanda, go and summon all bhikkhus living in Vesālī to come and assemble in the assembly hall.” Ānanda caused all the bhikkhus living in Vesālī to gather in the Assembly Hall. Then he went to the Buddha, made obeisance to Him, and standing in a certain place, reported: “Venerable Sir, the bhikkhus are assembled. May the Bhagavā go to them as and when He wishes.”