Part 48 - The Buddha’s Parinibbāna

Dear reader, worthy man and virtuous, you should take note here that after the Buddha had uttered these words “appamādena sampādetha” ("strive diligently with mindfulness"), no more word was uttered. The whole Sal grove fell silent. The Buddha was then engaged in mental activity only, preparing Himself to realize utter cessation through passing away. His mind was now purely absorbed in meditation.

First, the Buddha entered into the first fine material jhāna (rūpāvacara kriyā paṭhana jhāna). Rising from the first jhāna, He entered into the second jhāna. Rising from the second jhāna, He entered into the third jhāna. Rising from the third jhāna, He entered into the fourth fine material jhāna (rūpāvacara kriyā cattuttha jhāna). Rising from the fourth jhāna, He entered and became absorbed in the non-material jhāna of the sphere of Infinity of Space (arūpāvacara kriyā ākāsānañcāyatana samāpatti). Rising from the absorption of the sphere of Infinity of Space, He entered and became absorbed in the sphere of the Infinity of Consciousness (viññānañcāyatana samāpatti). Rising from the absorption of the

Sphere of Infinity of consciousness, He entered and became absorbed in the Sphere of Nothingness (ākiñcañāyatana samāpatti). Rising from the absorption of the Sphere of Nothingness, He entered and became absorbed in the Sphere of Neither-consciousness-nornon-consciousness (nevasaññā-nāsaññāyatana samāpatti). Rising from the absorption of the Sphere of Neither-consciousness-nor-non-consciousness, He entered and became absorbed in Cessation (nirodha samāpatti) so called because consciousness and sensation cease during the absorption.

While the Buddha was absorbed in Cessation, there was no breathing. When Ānanda noticed the stoppage of breathing, he was alarmed and asked the Venerable Anuruddha: “Venerable Sir, is the Bhagavā dead?” Venerable Anuruddha explained to Ānanda: “No, friend, the Bhagavā is only remaining in the absorption of Cessation which is marked by a complete cessation of consciousness and sensation.”

(“How did the Venerable Anuruddha know that the Bhagavā was absorbed in Cessation?” The answer: the Venerable Anuruddha was entering and remaining absorbed in the first jhāna throughout the absorptions of non-material Sphere jhāna along with every step that the Buddha went through, entering and rising from each jhāna, up to the absorption of the Sphere of Neither-consciousness-nor-nonconsciousness. Only when the Buddha became absorbed in Cessation, Anuruddha did not join Him at this stage. Therefore, he knew that the Buddha was remaining in the absorption of Cessation and he knew that during this kind of absorption death never takes place.)

Then the Buddha, rising from the absorption of Cessation, entered and became absorbed in the Sphere of Neither-consciousness-nor-non-unconsciousness. Rising from the absorption of the Sphere of Neither-consciousness-nor-non-consciousness, He entered and became absorbed in the Sphere of Nothingness. Rising form the Absorption of the Sphere of Nothingness, He entered and became absorbed in the Sphere of Infinite Consciousness. Rising from the absorption of the Sphere of Infinite Consciousness, He entered and became absorbed in the Sphere of Infinite Space. Rising from the absorption of the Sphere of Infinite Space, He entered into the fourth fine material jhāna. Rising from the fourth jhāna, He entered into the third jhāna. Rising from the third jhāna, He entered into the second jhāna. Rising from the second jhāna, He entered into the first jhāna.

(A few technical details:)

The Buddha entered upon the first Fine Material Jhāna with the following 24 objects of meditation:

(a) Concept of loathsomeness 10

(b) Concept of the 8 preliminary mental objects (kasiṇa) 8

(c) Concept of corporeality group which is the mental object of mindfulness of the body 1

(d) Concept of out-breathing and in-breathing which is the mental object of ānāpanasati 1

(e) Three Concepts of boundless living beings which in the mental object of the three Brahmavihāra (Divine) Abidings of mettā, karuṇā and muditā 3

(f) Concept of the limit of Space 1

Total: 24

He entered upon the second and third Fine Material Jhānas with the thirteen objects of meditation comprising the five out of six groups of the above table (i.e., minus (a) and (c) groups). He entered upon the Fourth jhāna with fifteen objects of meditation mentioned below:

(a) Concept of the 8 preliminary mental objects (kasiṇa) 8 (b) Concept of out-breathing and in-breathing 1

(c) Concept of boundless living beings which is the mental object of the Divine Abiding of upekkhā (equanimity) 1

(d) Concept of the Limit of Space 1

(e) Four meditation objects of Non-materiality 4

Total: 15

This is only a broad outline. In fact, at the last moment, just before entering the utter cessation, the Buddha remained in the myriads of absorptions numbering 2.4 million crores which was his daily routine. (Refer to Chapter 42: Contemplation of the Buddha). Like a traveller leaving home would bid all the family farewell with embraces and kisses, the Buddha dwelled in the bliss of the absorptions to the full before realizing Parinibbāna.

Then again, rising from the first jhāna, the Buddha entered into the second jhāna. Rising from the second jhāna, He entered into the third jhāna. Rising from the third jhāna, He entered into the fourth jhāna. Rising from the fourth jhāna, He contemplated on equanimity and one-pointedness of mind, the two jhāna factors of the fourth jhāna, alternatively or both of them together. Then at the end of the reviewing impulsion (paccavekkhaṇā mahā kriyā javana), with the life-continuum thought-moment (consciousness) (which is associated with happiness, associated with knowledge, unprompted resultant of the firstorder), which is dukkha-sacca of neither meritorious nor demeritorious thought, the Buddha realized Parinibbāna and made an end of dukkha.

Note: There are two kinds of parinibbāna, namely:

(i) Passing away after the end of dwelling in jhāna where the incumbent arahat, after entering into jhāna and rising from it, he reverts to life-continuum thought moment, during which he passes away.

(ii) Passing away after the reviewing impulsion where the incumbent arahat, after entering into jhāna and rising from it, he contemplates on the jhāna and factors combinedly or separately, and at the end of such contemplation, which is the reviewing impulsion, he reverts to life continuum thought-moment, during which he passes away. Of the above two kinds, the Buddha passed away after the second kind.