Final Days of the Buddha (sutra)

Wisdom Quarterly, Great Final Nirvana Discourse (Parinibbana Sutta, DN 16), based on Sister Vajira/Francis Story translation, "Last Days of the Buddha," Part II: Journey to Vesali

(MaretH/flickr.com)

  
The Four Noble Truths
1. Now the Buddha spoke saying: "Come, Ananda, let us go to Kotigama."
 
"So be it, venerable sir." Then the Blessed One took up residence at Kotigama together with a large community of ascetics.
 

(Glowing Star/flickr.com)

2. There the Blessed One addressed them, saying: "It is through not realizing, not penetrating the Four Noble Truths that this long course of birth and death has been passed through and undergone by me as well as by you.
 
"What are the four? They are the noble truth of anguish; the noble truth of the origin of anguish; the noble truth of the cessation of anguish; and the noble truth of the way to the cessation of anguish.

"But now that these have been realized and penetrated, craving for rebirth is cut off, destroyed is that which leads to becoming, and there is no re-arising."
 
3. Thus did the Blessed One say, and further the Happy One, the Venerable One said:
 

"Through not seeing the Four Noble Truths,

Long was the weary path from birth to birth.

When these are known, removed is rebirth's cause,

The root of sorrow plucked; then ends rebirth....

 

Stages of Enlightenment

Golden Buddha (freestyle-thailand.com)

6. Ven. Ananda approached the Blessed One (Bhagavan), greeted him, sat respectfully to one side, and said: "Venerable sir, here in [the city of] Nadika there have passed away the monk Salha and the nun Nanda.

 

Likewise there have passed away the layman Sudatta and the laywoman Sujata; likewise the layman Kakudha, Kalinga, Nikata, Katissabha, Tuttha, Santuttha, Bhadda, and Subhadda. What is their destiny, venerable sir? What is their future state?"

 

7. "The monk Salha, Ananda, through the destruction of the taints in this very lifetime has attained to the taint-free deliverance of mind/heart and deliverance through wisdom, having directly known and realized it by himself [Note 17].

 

"The nun Nanda, Ananda, through the destruction of the five lower fetters (that bind beings to the world of the senses), has arisen spontaneously (among the Pure Abode devas) and will come to final cessation in that very place, not liable to return from that world.

 

"The layman Sudatta, Ananda, through the destruction of the three fetters (self-belief, doubt, and clinging to the belief that rules and rituals can result in enlightenment), and the lessening of lust, hatred, and delusion, has become a once-returner and is bound to make an end of suffering after having returned but once more to this world.

 

"The laywoman Sujata, Ananda, through the destruction of the three fetters has become a stream-enterer, and is safe from falling into the states of misery, assured, and bound for enlightenment.

 

"The layman Kakudha, Ananda, through the destruction of the five lower fetters (that bind beings to the Sense Sphere), has arisen spontaneously (among the Pure Abode devas), and will come to final cessation in that very place, not liable to return from that world.

 

"So it is with Kalinga, Nikata, Katissabha, Tuttha, Santuttha, Bhadda, and Subhadda, and with more than 50 laymen in Nadika. More than 90 laymen who have passed away in Nadika, Ananda, through the destruction of the three fetters, and the lessening of lust, hatred, and delusion, have become once-returners and are bound to make an end of suffering after having returned but once more to this world.

 

"More than 500 [an idiom that means "a large number" of] laymen who have passed away in Nadika, Ananda, through the complete destruction of the three fetters have become stream-enterers and are safe from falling into the states of misery, assured, and bound for enlightenment.

 

The Mirror of the Dharma

8. "Truly, Ananda, it is nothing strange that human beings should die. 

"But if each time it happens you should come to the Tathagata [a self-referential term for the Buddha] and ask about them in this manner, indeed it would be troublesome to him. 

"Therefore, Ananda, I will give you the teaching called the Mirror of the Dharma, possessing which the noble disciple [one who has attained at least the first stage of enlightenment], should it be desired, can declare of oneself: 'There is no more rebirth for me in hell, nor as an animal or ghost, nor in any realm of woe [beneath the human world]. A stream-enterer am I, safe from falling into the states of misery, assured am I and bound for enlightenment.'"

 

9. "And what, Ananda, is that teaching called the Mirror of Dharma, possessing which the noble disciple may thus declare?

 

Mara comes as a gentleman.

"In this case, Ananda, the noble disciple possesses unwavering confidence in the Buddha as follows: 'The Blessed One is an arhat, the Fully Enlightened One, supreme in knowledge and conduct, the Happy One, the Knower of the World, the foremost trainer of beings, the teacher of devas and humans, the Enlightened One, the Blessed One.'

 

"The noble disciple possesses unwavering confidence in the Dharma as follows: 'Well expounded by the Blessed One is the Dharma, evident, timeless [18], inviting investigation, leading to liberation, to be comprehended by the wise, each for oneself.'

Mara's Craving, Lust, and Aversion lure Siddhartha (omegafoundation.siriuscomputing.net)

 

"The noble disciple possesses unwavering confidence in the Blessed One's Order of Disciples as follows: 'Well faring is the Blessed One's Order of Disciples, harmoniously, wisely, and heedfully, that is to say, the four pairs, the eight classes of persons. The Blessed One's Order of Disciples is worthy of honor, worthy of hospitality, worthy of offerings, worthy of veneration -- the supreme field of merit [beneficial, exponentially profitable karma] in the world.'

 

"And the noble disciple possesses virtues that are dear to the Noble Ones, complete and perfect, spotless and pure, which are liberating, praised by the wise, uninfluenced (by worldly concerns), and favorable to composure/concentration of mind.

 

10. "This, Ananda, is the teaching called the Mirror of the Dharma, whereby the noble disciple may know: 'There is no more rebirth for me in hell realms, nor as an animal or ghost, nor in any realm of woe (apaya). A stream-enterer am I, safe from falling into the states of misery, assured am I and bound for enlightenment.'"
  

Mara under the Bodhi tree (sarvajan.ambedkar.org)

11. In Nadika, in the Brick House [Monastery], the Blessed One often gave counsel to the ascetics thus: "Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, [again-] becoming, and ignorance is the mind/heart that is fully developed in wisdom."
  

12. When the Blessed One had stayed in Nadika as long as he wished, he spoke to the Ven. Ananda, saying: "Come, Ananda, let us go to [the city of] Vesali."
 

"So be it, O venerable sir." And the Blessed One took up his abode in Vesali together with a large community of ascetics, and stayed in Ambapali's grove. ...
 
Mara's Appeal

Mara Devaputra (fabulousmasterpieces.co.uk)

7. And when Ven. Ananda had gone away, Mara Namuci approached the Blessed One. And standing to one side he spoke to the Buddha, saying: "Now, O venerable one, let the Blessed One come to his final passing away; let the Happy One utterly pass away! The time has come for the final nirvana of the Venerable One.
 

"For the Blessed One, O venerable sir, once spoke these words to me: 'I shall not come to my final passing away, Namuci, until my monks and nuns, laymen and laywomen, have come to be true disciples -- wise, well-disciplined, apt and learned, preservers of the Dharma, living according to the Dharma, abiding by the appropriate conduct, and having learned the Buddha's word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear. And when adverse opinions arise, they shall be able to refute them thoroughly and well, and to preach this convincing and liberating Dharma' [23].

The Buddha reclining into final nirvana, Thailand (perstephone/flickr.com)

 

8. "And now, O venerable sir, monks and nuns, laymen and laywomen, have become the Blessed One's disciples in just this way. So, O venerable sir, let the Blessed One come to his final passing away! The time has come for the final nirvana of the Venerable One.
  

"For the Blessed One, O venerable sir, spoke these words to me: 'I shall not come to my final passing away, Namuci, until this supreme life taught by me has become successful, prosperous, far-renowned, popular, and widespread, until it is well proclaimed among devas and humans.' And this too has come to pass in just this way. So, O venerable sir, let the Blessed One come to his final passing away, let the Happy One utterly pass away! The time has come for the final nirvana of the Venerable One."

9. When this was said, the Blessed One spoke to Mara Namuci saying: "Do not trouble yourself, Namuci. Before long the final nirvana of the Tathagata will come about. Three months hence the Tathagata will utterly pass away." More

• PHOTOS: Amazing Theravada Buddhist Thailand

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The Penultimate Day: Mayan Calendar (sutra)

Ashley Wells, Dhr. Seven, Amber Dorrian, Xochitl, CC Liu, Wisdom Quarterly, COUNTDOWN: -2

Siddhartha meets Mara under the Bodhi tree the night before the dawn of enlightenment.

"Therefore, since the world has still/Much good, but much less good than ill,/And while the sun and moon endure,/Luck's a chance, but trouble's sure,/I'd face it as a wise man would,/And train for ill and not for good./But take it: if the smack is sour/The better for the embittered hour;/It will do good to heart and head..." (A.E. Housman).

 
Well, this just about does it for us in the Old Age. "Any last words, Zaphod?" "No." "Trillian?" "No."

 

"I don't have any either," Arthur Dent exclaimed. 

"We figured that, monkey man."

"You, Ford?" "Well, I find the prospect of death contracts the mind wonderfully."

Fortunately, Trillian's been meditating. So she's saved, and her eventual liberation is guaranteed. Not as much can be said for the rest of us. We did make some merit, good karma, and that's a comfort.

 

(Dhammalokasuttas, Perth, Australia) Ajahn Brahmali explains the discourse on "Fear and Dread" (Bhayabherava Sutta, Middle Length Discourses 4).

Fear not for fear weakens one. Love.

Near the end, this is the end, what to do as it ends? Shall we glance at the nice town, review its war plan, tour the mass graves? If we know there's nothing to fear but this very fear itself, how shall we dispel the fear? It is a problem as old as ancient India. At that time the Buddha dispelled fear by delivering this sutra.  

 

Study Guide: Discourse on Fear and Dread
Sati Center for Buddhist Studies Sutta Study Program 2008-2009 (edited)

Fearless mudra (samuizoom.com)

The Pali commentary to this discourse explains that if someone attaining meditative absorption (jhana) with a white disk (kasina), focusing until whiteness fills the mind, emerges from absorption unexpectedly at night then he or she might mistakenly think it is daytime. But this explanation seems forced. 

Another explanation is that a mistake was made during the [memorization, repeating, and] transmission of this part of this discourse. In other words, perhaps the text originally had something that made better sense.

This theory is supported by the fact that the Chinese version has alternative wording:

 

Abhaya gesture (mesosyn.com)

“Both day and night, some recluses do not understand the path of the Dharma.” It also has a different description of the third knowledge (Section 31). It contains no mention of the Four Noble Truths or the fourfold formula for the taints (defilements of heart/mind).

The Chinese (EA 31.1) simply has: “When my mind became composed, purified, clarified, without blemish, without defilement, grown soft and workable, fixed, and immovable, I called to mind knowledge to eliminate the taints. Then I truly knew suffering” (T125 p666c15).
 

Given the centrality of the Four Noble Truths and the importance of the Buddha’s enlightenment, it seems unlikely that this would have been dropped during transmission. It is more likely that it was added to the Pali version sometime after the original composition. Some support for this idea is found in MN 6 (Section 19), MN12 (Section 19)... More
 

Penultimate?

(Wonderlane/flickr.com)

"Next to last." That's not today. That's not even tomorrow. We're always living in the last moment, because every moment ends with a falling phase. If we could see that, we would not cling. But we do not see that, so we fear (a kind of hate). Or we desire. Or we become confused. And in our aversion-attraction-delusion, we grasp. Then we cling. And so are born all manner of troubles. Fear not. Love more. Sit in self-development to quicken the personal evolution that is trying to happen. Let the solstice, the New age, the advent of the next cycle help speed up the process.

• Mayan Calendar may not end in our 2012
• PHOTOS: Life in Labrang Monastery, Tibet
• Watch Mt. Everest melt (Himalayan heat) 
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• Fearless Feng Shui in the home
• The art of Sam Antonio Photography
• Atheists suffer persecution

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Making "Merit" in Buddhism

Wisdom Quarterly edit of Wikipedia entry "Merit"

The Bodhisattva Ksitigarbha vowed to save others even from the hells (en.topictures.com)

  
The best merit contributes to one's growth towards liberation (nirvana, moksha, full emancipation). But it is generally useful and welcome however it manifests.

Merit can be gained in a number of ways. Before the Buddha's time, it was customary to pray and make vows (deals). Others chanted Brahminical-style mantras and engaged in unprofitable rites and rituals: 

   

According to a latter day Mahayana Buddhist invention, the Sutra of the Great Vows of Ksitigarbha Bodhisattva, one can "transfer" 1/7th of the merit of an act performed to a deceased loved one such as in the Shitro practice in order to diminish the deceased's suffering in his or her rebirth.

   

"Transferring" merit is possible but not in the way we might imagine. IF one makes merit then "shares" it by offering it for the benefit of relatives (which extend seven generations back) not able by their circumstances to perform very many profitable deeds, AND those relatives approve of such deeds, MERIT is produced by their approval. It is actually their own doing with the help of the living.

   

Great Sivali, an arhat of astounding merit, abundance

The extent of their merit is measured by the meritoriousness of the deed of which they approve (commend, laud, rejoice, and delight in).

      

Giving to the noble Sangha or the Buddha or giving the gift of the Dharma (Dharma-dana) is superior karma most beings in the universe do not have access to and of which few have knowledge.

   

Beings able to receive this transfer of merit is limited, but it is possible. And it is meritorious to offer. Shakespeare's ghost writer was right when he borrowed someone else's observation noting that mercy does not dissipate by being expressed; it is only strengthened:

  

The quality of mercy is not strain'd,
It droppeth as the gentle rain from heaven
Upon the place beneath: it is twice blest;
It blesseth him that gives and him that takes:
'Tis mightiest in the mightiest....

(Wm. Shakespeare, Merchant of Venice)

  

Transferring Merit
Pariṇāmanā is a Sanskrit term that may be translated as "transfer of merit" or "dedication." It involves helping others by generating merit then sharing it and thereby accruing even more as a result of having shared. The recipient to whom it is dedicated then has the opportunity to also generate merit IF s/he approves of the deed.

  

As humans we need never feel jealous or envious of others' accrual of good deeds, their riches of merit. Instead by approving, applauding, and rejoicing in them, we generate profitable mental karma based on the strength of their good. Our commendation and happiness for them, as well as the special strength of the deed(s) we are approving, enriches us. Unlike limited resources -- gold, greenbacks, oil, wage slaves, precious gems -- merit is a boundless fountain of happiness.

  

Sadly, the same goes for unprofitable karma: Often without realizing it we approve and applaud, sometimes silently at heart, karmically unwholesome deeds. One example is the death penalty. Or we celebrate the mistreatment or killing of others we have labelled "enemies" and members of other groups we distinguish ourselves from. 

   

Rejoicing in the foolish misbehavior of others (violating precepts, holding to wrong views, encouraging actions motivated by greed, aversion, and delusion) brings us harm. This is mental karma bearing a mental resultant and later coming to fruition as miserable outward circumstances.
  
In fact, merely suggesting or praising or encouraging that one kill another (e.g., abort) or commit suicide -- if that person then does it -- makes us co-guilty of the action from a karmic standpoint.

  

Three Bases of Merit

There are three bases of merit. In the "Meritorious Deeds" sutra (AN 8.36, A 8.4.6), the Buddha identifies them:

• giving (dāna-puñña)
• virtue (sīla-puñña)
• cultivation (bhāvanā-puñña)

And in the "Chanting Together" sutra (DN 33, Verse 38), Sariputra identifies the same three.

   

In the Khuddaka Nikaya's Itivuttaka (Iti. 1.22), these bases are defined as: giving, self-mastery, and refraining. In the same discourse the three are restated as: giving, a serene life of mental calm, and a mind of good-will (metta, universally extended friendship).

   

More Merit

Buddhist monastics accrue merit through Buddhist meditation (developing karmically profitable qualities), mindfulness (staying aware of the present moment), sustained contemplation (anussati), wise reflection (yoniso manasikara) while chanting sutras, personal restraint, higher virtue, preserving the Dharma for the human world, teaching the Dharma for the benefit of all beings, and practicing in accordance with the Dharma for the sake of liberation of oneself and others. It is not either-or, it is both.

   

A post-canonical commentary elaborates on the three bases of merit (D.III,218) by stating that lay practitioners can make merit by performing seven other actions:

1. honoring others
2. offering service
3. inviting and involving others in skillful deeds
4. rejoicing, being thankful, and appreciative for others' good deeds
5. listening or studying the Dharma
6. instructing others in the Dharma
7. straightening one's own views in accordance with the Dharma (ditthujukamma).

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The Three Buddhist Personality Types

Dhr. Seven, Amber Dorrian, Maya, Wisdom Quarterly; Wisdom-Books.com

The Couch, originally used for psychotherapy, Freud's office, England. Note Buddhist statuary.

  

Buddhist Character Analysis (Aukana)

Drawing from ancient Theravada Buddhist teachings, authors Robert Mann and Rose Youd present the three main human character types and their three counterparts.

 

This Abhidharmic "Buddhist Psychology" is preserved in The Path of Purification (Visuddhi Magga) by Buddhaghosa, All individuals possess each of the three traits and their flipside, but some personality types may be dominant in one or two.

 

These roots of character condition everything we do:

1. greed (craving) vs. confidence (faith)
2. hatred (ill will) vs. wisdom
3. delusion (confusion) vs. speculation (clarity).

Joyful novices (wellhappypeaceful.com)

Buddhist Character Analysis is the study of these psychological or "personality types." It gives greater insight into human behavior patterns, karmic habits, rebirth, and the nature of reality.

Observing how these roots permeate all aspects of our behavior -- mental, verbal, and physical -- we can begin to appreciate the depth and subtlety of the Buddha's insight and formulation of the Teachings.
   

The cause of and cure for suffering: ignorance vs. wisdom (balancedexistence.com)

  
Attraction, aversion, and delusion (lobha, dosa, and moha) are personality features we are all born with. They linger in our hearts manifesting to greater or lesser degrees.
  
Enlightenment is the result of attenuating them long enough for wisdom to uproot them. They are harmful tendencies, in an ultimate sense, although conventionally we may assume we are unable to do without them.
  
They have conditioned our karma for countless aeons leading to all manner of upset -- craving, resentment, wrong views, culminating again and again in disappointment and distress (suffering). So have their direct opposite categories: non-greed, non-hate, non-delusion. The positive personality types -- faith, wisdom, speculation -- are the other side of the coin. They are not ultimately good in and of themselves but lead to that ultimate good: nirvana as non-clinging because things are seen as they are really are and always have been.
 
We will not magically see things just as they are. We have carried the burden of delusion and ignorance for inconceivable lengths of time (uncountable maha kalpas). The Dharma, or what may really be called "Buddhism" is not ultimately a set of beliefs; it is a set of instructions on how to see the liberating Truth for ourselves. That knowledge-and-vision liberates. Faith, belief, allegiance, words, and books do not.

• Which Buddhist Personality Type Are You? 
• Transforming the Three Poisons (of the heart/mind)

(Khanh Hmoong/flickr.com)

Our understanding of human nature is considerably enhanced and much of the distress entailed in relating with people is smoothed out of our lives when we understand the types.

   

If we follow the "path of purification" laid out by the Buddha and gathered from wise scholar-monks by Buddhism's most famous commentator -- author not only of The Path of Purification but also the parallel work preserved in Chinese, The Path of Freedom (Vimutti Magga) -- we can utilize this increased sense of calm and ease as an essential step on the road to the beyond-beyond.

 

We can restrain craving, anger, and confusion; we can cultivate confidence (faith), wisdom (intelligent discernment), and speculation (clarity, non-confusion). And by developing understanding of the true nature of reality, we can finally transcend them all. Long before that, we can rein them in. And by doing so we reduce our suffering and increase the happiness and security of any realm we are in.

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