Looking Back like a Noble Tusker

186. Then the Bhagava, rearranging his robes in the morning time, took alms-bowl and great robe and went into Vesali for alms-food.

After the alms-round and after the meal, when he left (the place of the meal), the Bhagava (turned around bodily and) looked back towards Vesali like an elephant looking back1. He said to Venerable Ananda, "Ananda, this will be the last time the Tathagata looks on Vesali. Come, Ananda, let us go to Bhanda village."

The Venerable Ananda, saying "Very well, Venerable Sir," respectfully assented. Then the Bhagava, with a large company of bhikkhus, (went to and) reached Bhanda village, and took up his residence there.

While there, the Bhagava said to the bhikkhus:

O Bhikkhus, it is through not having proper understanding and penetrating comprehension of four Principles that I as well as yourselves have had to go incessantly through this long stretch (of samsara, round of existences), that we have had to go through one life after another continuously.

What are these four? (They are as follows:)

O Bhikkhus, it is through not having proper understanding and penetrating comprehension of Noble Morality, Ariya Sila, that I as well as yourselves have had to go incessantly through this long stretch (of samsara, round of existence), that we have had to go through one life after another continuously.

O Bhikkhus, it is through not having proper understanding and penetrating comprehension of Noble Concentration, Ariya samadhi, that I as well as yourselves have had to go incessantly through this long stretch (of samsara, round of existences), that we have had to go through one life after another continuously.

O Bhikkhus, it is through not having proper understanding and penetrating comprehension of Noble Wisdom, Ariya panna, that I as well as yourselves have had to go incessantly through this long stretch (of samsara, round of existences), that we have had to go through one life after another continuously.

O Bhikkhus, it is through not having proper understanding and penetrating comprehension of Noble Emancipation, Ariya vimutti, that I as well as yourselves have had to go incessantly through this long stretch (of samsara, round of existences), that we have had to go through one life after another continuously.

O Bhikkhus, I have properly understood and penetratingly comprehended (i.e., thoroughly realized) that Noble Morality: I have properly understood and penetratingly comprehended that Noble Concentration; I have properly understood and penetratingly comprehended that Noble Wisdom; I have properly understood and penetratingly comprehended that Noble Emancipation. The craving for existence, bhavatanha, has been cut off without any vestige remaining. The bhavatanha, which is like a rope that drags one to renewed existence, is exhausted (i.e., destroyed). Now, there will be no more rebirth.

Having said this, the Bhagava, the Sugata, the Teacher again made this further (lit., other) utterance (in verse):

"Gotama Buddha, of glorious fame, has perfectly understood these Principles of highest Morality Concentration, Wisdom and Emancipation, Sila, Samadhi, Panna and Vimutti. Having perfectly understood them through Magga Insight, he has expounded them to the bhikkhus. The Possessor of the Eye of Wisdom2, the Teacher (of devas and men), having put out the fires of kilesa, moral defilements, and being serenely at peace, has made an end of dukkha."

While the Bhagava was thus sojourning at that Bhanda village, there, too, he repeatedly expounded to the bhikkhus this very discourse:

"Such is sila, morality; such is samadhi, concentration of mind; such is panna, wisdom. Samadhi, when based upon Sila, is rich in result and of great effect. Panna, when based upon samadhi, is rich in result and of great effect. The mind, when developed through panna, is thoroughly liberated from the asavas, taints, namely, kamasava, bhavasava, and avijjasava."

1. The Commentary says that the Buddhas, when looking back, turn the whole body round, as an elephant does.

2. Eye of Wisdom: Cakkhu: The Commentary explains that this is fivefold. The Sub-Commentary lists them as:

(i) Buddha-cakkhu, the Buddha-Eye, complete intuition of another's inclinations, intentions, hopes, hankerings, will, disposition, proclivities, moral state;

(ii) Samanta-cakkhu, the Eye of all-round knowledge, the Eye of a Being perfected in wisdom;

(iii) Dhamma-cakkhu (or nana-cakkhu), the Eye of Truth, apperception of the attainment of the first three Maggas which leads to the fourth and final Magga, Arahatship;

(iv) Dibba-cakkhu, the Eye of supernormal power, the deva-eye of super-sensuous perception, the "clear" sight of a seer, all pervading and seeing all that proceeds in hidden worlds; and

(v) Pasada-cakkhu, (or mamsa-cakkhu), the physical eye.

Source: Mahaparinibbana Sutta

Discourse on the Great Events of Passing away of the Buddha

Mahavagga, Dighanikaya, Suttanta Pitaka

"TEN SUTTAS FROM DIGHA NIKAYA" Burma Tipitaka Association, 1984

(Received from Yahoo Group)