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## Beyond Coping:
The Buddha's Teachings on
Aging, Illness, Death, and Separation

# IV.
Advice

## Aging

> §73. Then two brahmans -- feeble old man, aged, advanced in years, having come to the last stage of life, 120 years old -- went to the Blessed One. On arrival, they exchanged courteous greetings with him and, after an exchange of friendly greetings & courtesies, sat to one side. As they were sitting there, they said to him: "Master Gotama, we are brahmans -- feeble old man, aged, advanced in years, having come to the last stage of life, 120 years old. And we have done no admirable deeds, no skillful deeds, no deeds that allay our fears. Teach us, Master Gotama. Instruct us, Master Gotama, for our long-term benefit & happiness."

> "Indeed, brahmans, you are feeble old man, aged, advanced in years, having come to the last stage of life, 120 years old. And you have done no admirable deeds, no skillful deeds, no deeds that allay your fears. This world is swept away by aging, by illness, by death. With the world thus swept away by aging, illness, & death, any restraint of body, speech, & intellect practiced here will be one's shelter, cave, island, & refuge after death in the world beyond."

> > It's swept along:
> > life, its next-to-nothing span.
> > For one swept on by aging
> > no shelters exist.
> > Keeping sight of this danger in death,
> > do meritorious deeds
> > that bring bliss.

> > Whoever here is restrained
> > in body, speech, & awareness,
> > who makes merit while he's alive:
> > that will be for his bliss after death.

> [AN III.52]

> §74. Then two brahmans -- feeble old man, aged, advanced in years, having come to the last stage of life, 120 years old -- went to the Blessed One. On arrival, they exchanged courteous greetings with him and, after an exchange of friendly greetings & courtesies, sat to one side. As they were sitting there, they said to him: "Master Gotama, we are brahmans -- feeble old man, aged, advanced in years, having come to the last stage of life, 120 years old. And we have done no admirable deeds, no skillful deeds, no deeds that allay our fears. Teach us, Master Gotama. Instruct us, Master Gotama, for our long-term benefit & happiness."

> "Indeed, brahmans, you are feeble old man, aged, advanced in years, having come to the last stage of life, 120 years old. And you have done no admirable deeds, no skillful deeds, no deeds that allay your fears. This world is on fire with aging, illness, & death. With the world thus on fire with aging, illness, & death, any restraint of body, speech, & intellect practiced here will be one's shelter, cave, island, & refuge after death in the world beyond."

> > When a house is on fire,
> > the vessel salvaged
> > is the one that will be of use,
> > not the one left there to burn.

> > So when the world is on fire
> > with aging & death,
> > one should salvage [one's wealth] by giving:
> > what's given is well salvaged.

> > Whoever here is restrained
> > in body, speech, & awareness;
> > who makes merit while he's alive:
> > that will be for his bliss after death.

> [AN III.53]

> §75. Then the householder Nakulapita... went to Ven. Sariputta and on arrival, having bowed down to him, sat to one side. As he was sitting there, Ven. Sariputta said to him, "Your faculties are clear & calm, householder, your complexion pure. Have you had the opportunity today of listening to a Dhamma talk in the presence of the Blessed One?"

> "How could it be otherwise, venerable sir? I have just now been sprinkled by the Blessed One with the deathless ambrosia of a Dhamma talk."

> "And how were you sprinkled by the Blessed One with the deathless ambrosia of a Dhamma talk?"

> "Just now I went to the Blessed One and on arrival, having bowed down to him, sat to one side. As I was sitting there I said to him, 'Lord, I am a decrepit old man, aged, advanced in years, having come to the last stage of life. I am afflicted in body & ailing with every moment. And it is only rarely that I get to see the Blessed One & the monks who nourish the heart. May the Blessed One teach me, may the Blessed One instruct me, for my long-term benefit & happiness.'

> "When this was said, the Blessed One said to me, 'So it is, householder. So it is. The body is afflicted, weak, & encumbered. For who, looking after this body, would claim even a moment of true health, except through sheer foolishness? So you should train yourself: "Even though I may be afflicted in body, my mind will be unafflicted." That is how you should train yourself.' That's how I was sprinkled by the Blessed One with the deathless ambrosia of a Dhamma talk."

> "But why didn't it occur to you to question the Blessed One further: 'In what way is one afflicted in body & afflicted in mind? And in what way is one afflicted in body but unafflicted in mind?'

> "I would come from a long way away to hear the explication of these words in Ven. Sariputta's presence. It would be good if Ven. Sariputta himself would enlighten me as to their meaning."

> "Then in that case, householder, listen & pay close attention. I will speak."

> "As you say, venerable sir," the householder Nakulapita responded.

> Ven. Sariputta said: "Now, how is one afflicted in body & afflicted in mind?

> "There is the case where an uninstructed, run-of-the-mill person -- who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma -- assumes form (the body) to be the self, or the self as possessing form, or form as in the self, or the self as in form. He is seized with the idea that 'I am form' or 'Form is mine.' As he is seized with these ideas, his form changes & alters, and he falls into sorrow, lamentation, pain, distress, & despair over its change & alteration.

> "He assumes feeling to be the self, or the self as possessing feeling, or feeling as in the self, or the self as in feeling. He is seized with the idea that 'I am feeling' or 'Feeling is mine.' As he is seized with these ideas, his feeling changes & alters, and he falls into sorrow, lamentation, pain, distress, & despair over its change & alteration.

> "He assumes perception to be the self, or the self as possessing perception, or perception as in the self, or the self as in perception. He is seized with the idea that 'I am perception' or 'Perception is mine.' As he is seized with these ideas, his perception changes & alters, and he falls into sorrow, lamentation, pain, distress, & despair over its change & alteration.

> "He assumes (mental) fabrications to be the self, or the self as possessing fabrications, or fabrications as in the self, or the self as in fabrications. He is seized with the idea that 'I am fabrications' or 'Fabrications are mine.' As he is seized with these ideas, his fabrications change & alter, and he falls into sorrow, lamentation, pain, distress, & despair over their change & alteration.

> "He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. He is seized with the idea that 'I am consciousness' or 'Consciousness is mine.' As he is seized with these ideas, his consciousness changes & alters, and he falls into sorrow, lamentation, pain, distress, & despair over its change & alteration.

> "This, householder, is how one is afflicted in body and afflicted in mind.

> "And how is one afflicted in body but unafflicted in mind? There is the case where a well-instructed disciple of the noble ones -- who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for men of integrity, is well-versed & disciplined in their Dhamma -- does not assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form. He is not seized with the idea that 'I am form' or 'Form is mine.' As he is not seized with these ideas, his form changes & alters, but he does not fall into sorrow, lamentation, pain, distress, or despair over its change & alteration.

> "He does not assume feeling to be the self...

> "He does not assume perception to be the self...

> "He does not assume fabrications to be the self...

> "He does not assume consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. He is not seized with the idea that 'I am consciousness' or 'Consciousness is mine.' As he is not seized with these ideas, his consciousness changes & alters, but he does not fall into sorrow, lamentation, pain, distress, or despair over its change & alteration.

> "This, householder, is how one is afflicted in body but unafflicted in mind."

> That is what Ven. Sariputta said. Gratified, the householder Nakulapita delighted in Ven. Sariputta's words.

> [SN XXII.1]

> §76. [Pingiya:]

> > I'm old & weak,
> > my complexion dull.
> > I've blurry eyes
> > and trouble hearing,
> > but may I not perish deluded,
> > confused!
> > Teach me the Dhamma
> > so that I may know
> > the abandoning here
> > of birth & aging.

> [The Buddha:]

> > Seeing people suffering
> > on account of their bodies --
> > heedless people are oppressed
> > on account of their bodies --
> > then heedful, Pingiya,
> > let go of the body
> > for the sake of no further becoming.

> [Pingiya:]

> > In the four cardinal directions,
> > the four intermediate,
> > above & below
> > -- the ten directions --
> > there is nothing in the world
> > unseen, unheard,
> > unsensed, uncognized by you.
> > Teach me the Dhamma
> > so that I may know
> > the abandoning here
> > of birth & aging.

> [The Buddha:]

> > Seeing people,
> > victims of craving --
> > aflame, overwhelmed with aging --
> > then heedful, Pingiya,
> > let go of craving
> > for the sake of no further becoming.

> [Sn V.16]

* * *

## Illness

> §77. "A sick person endowed with five qualities is easy to tend to: he does what is amenable to his cure; he knows the proper amount in things amenable to his cure; he takes his medicine; he tells his symptoms, as they actually are present, to the nurse desiring his welfare, saying that they are worse when they are worse, improving when they are improving, or remaining the same when they are remaining the same; and he is the type who can endure bodily feelings that are painful, fierce, sharp, wracking, repellent, disagreeable, life-threatening. A sick person endowed with these five qualities is easy to tend to.

> "A nurse endowed with five qualities is not fit to tend to the sick: He is not competent at mixing medicine; he does not know what is amenable or unamenable to the patient's cure, bringing to the patient things that are unamenable and taking away things that are amenable; he is motivated by material gain, not by thoughts of good will; he gets disgusted at cleaning up excrement, urine, saliva, or vomit; and he is not competent at instructing, urging, rousing, & encouraging the sick person at the proper occasions with a talk on Dhamma. A nurse endowed with these five qualities is not fit to tend to the sick.

> "A nurse endowed with five qualities is fit to tend to the sick: He is competent at mixing medicine; he knows what is amenable or unamenable to the patient's cure, taking away things that are unamenable and bringing things that are amenable; he is motivated by thoughts of good will, not by material gain; he does not get disgusted at cleaning up excrement, urine, saliva, or vomit; and he is competent at instructing, urging, rousing, & encouraging the sick person at the proper occasions with a talk on Dhamma. A nurse endowed with these five qualities is fit to tend to the sick."

> [Mv.VIII.26]

> §78. "Monks, when an uninstructed run-of-the-mill person makes the statement, 'There is a bottomless chasm in the ocean,' he is talking about something that doesn't exist, that can't be found. The word 'bottomless chasm' is actually a designation for painful bodily feeling.

> "When an uninstructed run-of-the-mill person is touched by a painful bodily feeling, he sorrows, grieves, & laments, beats his breast, becomes distraught. This is called an uninstructed run-of-the-mill person who has not risen up out of the bottomless chasm, who has not gained a foothold.

> "When a well-instructed disciple of the noble ones is touched by a painful bodily feeling, he does not sorrow, grieve, or lament, does not beat his breast or become distraught. This is called a well-instructed disciple of the noble ones who has risen up out of the bottomless chasm, whose foothold is gained."

> > Whoever can't endure them
> > once they've arisen --
> > painful bodily feelings
> > that could kill living beings --
> > who trembles at their touch,
> > who cries & wails,
> > a weakling with no resiliance:
> > he hasn't risen up
> > out of the bottomless chasm
> > or even gained
> > a foothold.

> > Whoever endures them
> > once they've arisen --
> > painful bodily feelings
> > that could kill living beings --
> > who doesn't tremble at their touch:
> > he's risen up
> > out of the bottomless chasm,
> > his foothold is gained.

> [SN XXXVI.4]

> §79. "Monks, an uninstructed run-of-the-mill person feels feelings of pleasure, feelings of pain, feelings of neither-pleasure-nor-pain. A well-instructed disciple of the noble ones also feels feelings of pleasure, feelings of pain, feelings of neither-pleasure-nor-pain. So what difference, what distinction, what distinguishing factor is there between the well-instructed disciple of the noble ones and the uninstructed run-of-the-mill person?"

> "For us, lord, the teachings have the Blessed One as their root, their guide, & their arbitrator. It would be good if the Blessed One himself would explicate the meaning of this statement. Having heard it from the Blessed One, the monks will remember it."

> "In that case, monks, listen & pay close attention. I will speak."

> "As you say, lord," the monks responded.

> The Blessed One said, "When touched with a feeling of pain, the uninstructed run-of-the-mill person sorrows, grieves, & laments, beats his breast, becomes distraught. So he feels two pains, physical & mental. Just as if they were to shoot a man with an arrow and, right afterward, were to shoot him with another one, so that he would feel the pains of two arrows. In the same way, when touched with a feeling of pain, the uninstructed run-of-the-mill person sorrows, grieves, & laments, beats his breast, becomes distraught. So he feels two pains, physical & mental.

> "As he is touched by that painful feeling, he is resistant. Any resistance-obsession with regard to that painful feeling obsesses him. Touched by that painful feeling, he delights in sensual pleasure. Why is that? Because the uninstructed run-of-the-mill person does not discern any escape from painful feeling aside from sensual pleasure. As he is delighting in sensual pleasure, any passion-obsession with regard to that feeling of pleasure obsesses him. He does not discern, as it actually is present, the origination, passing away, allure, drawback, or escape from that feeling. As he does not discern the origination, passing away, allure, drawback, or escape from that feeling, then any ignorance-obsession with regard to that feeling of neither-pleasure-nor-pain obsesses him.

> "Sensing a feeling of pleasure, he senses it as though joined with it. Sensing a feeling of pain, he senses it as though joined with it. Sensing a feeling of neither-pleasure-nor-pain, he senses it as though joined with it. This is called an uninstructed run-of-the-mill person joined with birth, aging, & death; with sorrows, lamentations, pains, distresses, & despairs. He is joined, I tell you, with suffering & stress.

> "Now, the well-instructed disciple of the noble ones, when touched with a feeling of pain, does not sorrow, grieve, or lament, does not beat his breast or become distraught. So he feels one pain: physical, but not mental. Just as if they were to shoot a man with an arrow and, right afterward, did not shoot him with another one, so that he would feel the pain of only one arrow. In the same way, when touched with a feeling of pain, the well-instructed disciple of the noble ones does not sorrow, grieve, or lament, does not beat his breast or become distraught. He feels one pain: physical, but not mental.

> "As he is touched by that painful feeling, he is not resistant. No resistance-obsession with regard to that painful feeling obsesses him. Touched by that painful feeling, he does not delight in sensual pleasure. Why is that? Because the well-instructed disciple of the noble ones discerns an escape from painful feeling aside from sensual pleasure. As he is not delighting in sensual pleasure, no passion-obsession with regard to that feeling of pleasure obsesses him. He discerns, as it actually is present, the origination, passing away, allure, drawback, and escape from that feeling. As he discerns the origination, passing away, allure, drawback, and escape from that feeling, no ignorance-obsession with regard to that feeling of neither-pleasure-nor-pain obsesses him.

> "Sensing a feeling of pleasure, he senses it disjoined from it. Sensing a feeling of pain, he senses it disjoined from it. Sensing a feeling of neither-pleasure-nor-pain, he senses it disjoined from it. This is called a well-instructed disciple of the noble ones disjoined from birth, aging, & death; from sorrows, lamentations, pains, distresses, & despairs. He is disjoined, I tell you, from suffering & stress.

> "This is the difference, this the distinction, this the distinguishing factor between the well-instructed disciple of the noble ones and the uninstructed run-of-the-mill person."

> > The discerning person, learned,
> > doesn't sense a (mental) feeling of pleasure or pain:
> > This is the difference in skillfulness
> > between the sage & the person run-of-the-mill.

> > For a learned person
> > who has fathomed the Dhamma,
> > clearly seeing this world & the next,
> > desirable things don't charm the mind,
> > undesirable ones bring no resistance.

> > His acceptance
> > & rejection are scattered,
> > gone to their end,
> > do not exist.
> > Knowing the dustless, sorrowless state,
> > he discerns rightly,
> > has gone, beyond becoming,
> > to the Further Shore.

> [SN XXXVI.6]

> §80. At that time Ven. Maha Kassapa was staying in the Pepper Tree Cave, diseased, in pain, severely ill. Then the Blessed One, in the late afternoon, left his seclusion and went to where Ven. Maha Kassapa was staying. On arrival, he sat down on a prepared seat and said to Ven. Maha Kassapa, "I hope you are getting better, Kassapa. I hope you are comfortable. I hope that your pains are lessening and not increasing. I hope that there are signs of their lessening, and not of their increasing."

> "I am not getting better, lord. I am not comfortable. My extreme pains are increasing, not lessening. There are signs of their increasing, and not of their lessening."

> "Kassapa, these seven factors for Awakening rightly taught by me, when developed and pursued, lead to direct knowledge, to self-Awakening, to Unbinding. Which seven?

> "Mindfulness as a factor for Awakening rightly taught by me, when developed and pursued, leads to direct knowledge, to self-Awakening, to Unbinding.

> "Analysis of qualities as a factor for Awakening, rightly taught by me, when developed and pursued, leads to direct knowledge, to self-Awakening, to Unbinding.

> "Persistence as a factor for Awakening...

> "Rapture as a factor for Awakening...

> "Serenity as a factor for Awakening...

> "Concentration as a factor for Awakening...

> "Equanimity as a factor for Awakening rightly taught by me, when developed and pursued, leads to direct knowledge, to self-Awakening, to Unbinding.

> "Kassapa, these are the seven factors for Awakening rightly taught by me that -- when developed and pursued -- lead to direct knowledge, to self-Awakening, to Unbinding."

> "They are indeed factors for Awakening, O Blessed One. They are indeed factors for Awakening, O One Well-Gone."

> That is what the Blessed One said. Gratified, Ven. Maha Kassapa delighted in the Blessed One's words. And Ven. Maha Kassapa recovered from his disease. That was how Ven. Maha Kassapa's disease was abandoned.

> [SN XLVI.14]

> §81. I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. And on that occasion Ven. Girimananda was diseased, in pain, severely ill. Then Ven. Ananda went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, "Lord, Ven. Girimananda is diseased, in pain, severely ill. It would be good if the Blessed One would visit Ven. Girimananda, out of sympathy for him."

> "Ananda, if you go to the monk Girimananda and tell him ten perceptions, it's possible that when he hears the ten perceptions his disease may be allayed. Which ten? The perception of inconstancy, the perception of non-self, the perception of unattractiveness, the perception of drawbacks, the perception of abandoning, the perception of dispassion, the perception of cessation, the perception of distaste for every world, the perception of the undesirability of all fabrications, mindfulness of in-&-out breathing.

> [1] "And what is the perception of inconstancy? There is the case where a monk -- having gone to the wilderness, to the shade of a tree, or to an empty building -- reflects thus: 'Form is inconstant, feeling is inconstant, perception is inconstant, fabrications are inconstant, consciousness is inconstant.' Thus he remains focused on inconstancy with regard to the five aggregates. This, Ananda, is called the perception of inconstancy.

> [2] "And what is the perception of not-self? There is the case where a monk -- having gone to the wilderness, to the shade of a tree, or to an empty building -- reflects thus: 'The eye is not-self, forms are not-self; the ear is not-self, sounds are not-self; the nose is not-self, aromas are not-self; the tongue is not-self, flavors are not-self; the body is not-self, flavors are not-self; the intellect is not-self, ideas are not-self.' Thus he remains focused on not-selfness with regard to the six inner & outer sense media. This is called the perception of not-self.

> [3] "And what is the perception of unattractiveness? There is the case where a monk ponders this very body -- from the soles of the feet on up, from the crown of the head on down, surrounded by skin, filled with all sorts of unclean things: 'There is in this body: hair of the head, hair of the body, nails, teeth, skin, muscle, tendons, bones, bone marrow, spleen, heart, liver, membranes, kidneys, lungs, large intestines, small intestines, gorge, feces, gall, phlegm, lymph, blood, sweat, fat, tears, oil, saliva, mucus, oil in the joints, urine.' Thus he remains focused on unattractiveness with regard to this very body. This is called the perception of unattractiveness.

> [4] "And what is the perception of drawbacks? There is the case where a monk -- having gone to the wilderness, to the foot of a tree, or to an empty dwelling -- reflects thus: 'This body was many pains, many drawbacks. In this body many kinds of disease arise, such as: seeing-diseases, hearing-diseases, nose-diseases, tongue-diseases, body-diseases, head-diseases, ear-diseases, mouth-diseases, teeth-diseases, cough, asthma, catarrh, fever, aging, stomach-ache, fainting, dysentery, grippe, cholera, leprosy, boils, ringworm, tuberculosis, epilepsy, skin-disease, itch, scab, psoriasis, scabies, jaundice, diabetes, hemorrhoids, fistulas, ulcers; diseases arising from bile, from phlegm, from the wind-property, from combinations of bodily humors, from changes in the weather, from uneven care of the body, from attacks, from the result of kamma; cold, heat, hunger, thirst, defecation, urination.' Thus he remains focused on drawbacks with regard to this body. This is called the perception of drawbacks.

> [5] "And what is the perception of abandoning? There is the case where a monk does not tolerate an arisen thought of sensuality. He abandons it, destroys, it dispels it, & wipes it out of existence. He does not tolerate an arisen thought of ill-will. He abandons it, destroys, it dispels it, & wipes it out of existence. He does not tolerate an arisen thought of harmfulness. He abandons it, destroys, it dispels it, & wipes it out of existence. He does not tolerate arisen evil, unskillful mental qualities. He abandons them, destroys them, dispels them, & wipes them out of existence. This is called the perception of abandoning.

> [6] "And what is the perception of dispassion? There is the case where a monk -- having gone to the wilderness, to the shade of a tree, or to an empty building -- reflects thus: 'This is peace, this is exquisite -- the stilling of all fabrications, the relinquishment of all acquisitions, the ending of craving, dispassion, Unbinding.' This is called the perception of dispassion.

> [7] "And what is the perception of cessation? There is the case where a monk -- having gone to the wilderness, to the shade of a tree, or to an empty building -- reflects thus: 'This is peace, this is exquisite -- the stilling of all fabrications, the relinquishment of all acquisitions, the ending of craving, cessation, Unbinding.' This is called the perception of cessation.

> [8] "And what is the perception of distaste for every world? There is the case where a monk abandoning any attachments, clingings, fixations of awareness, biases, or obsessions with regard to any world, refrains from them and does not get involved. This is called the perception of distaste for every world.

> [9] "And what is the perception of the undesirability of all fabrications? There is the case where a monk feels horrified, humiliated, & disgusted with all fabrications. This is called the perception of the undesirability of all fabrications.

> [10] "And what is mindfulness of in-&-out breathing? There is the case where a monk -- having gone to the wilderness, to the shade of a tree, or to an empty building -- sits down folding his legs crosswise, holding his body erect, and setting mindfulness to the fore. Always mindful, he breathes in; mindful he breathes out.

> "[i] Breathing in long, he discerns that he is breathing in long; or breathing out long, he discerns that he is breathing out long. [ii] Or breathing in short, he discerns that he is breathing in short; or breathing out short, he discerns that he is breathing out short. [iii] He trains himself to breathe in sensitive to the entire body, and to breathe out sensitive to the entire body. [iv] He trains himself to breathe in calming the bodily processes, and to breathe out calming the bodily processes.

> "[v] He trains himself to breathe in sensitive to rapture, and to breathe out sensitive to rapture. [vi] He trains himself to breathe in sensitive to pleasure, and to breathe out sensitive to pleasure. [vii] He trains himself to breathe in sensitive to mental processes, and to breathe out sensitive to mental processes. [viii] He trains himself to breathe in calming mental processes, and to breathe out calming mental processes.

> "[ix] He trains himself to breathe in sensitive to the mind, and to breathe out sensitive to the mind. [x] He trains himself to breathe in satisfying the mind, and to breathe out satisfying the mind. [xi] He trains himself to breathe in steadying the mind, and to breathe out steadying the mind. [xii] He trains himself to breathe in releasing the mind, and to breathe out releasing the mind.

> "[xiii] He trains himself to breathe in focusing on inconstancy, and to breathe out focusing on inconstancy. [xiv] He trains himself to breathe in focusing on dispassion [literally, fading], and to breathe out focusing on dispassion. [xv] He trains himself to breathe in focusing on cessation, and to breathe out focusing on cessation. [xvi] He trains himself to breathe in focusing on relinquishment, and to breathe out focusing on relinquishment.

> "This, Ananda, is called mindfulness of in-&-out breathing.

> "Now, Ananda, if you go to the monk Girimananda and tell him these ten perceptions, it's possible that when he hears these ten perceptions his disease may be allayed."

> Then Ven. Ananda, having learned these ten perceptions in the Blessed One's presence, went to Ven. Girimananda and told them to him. As Ven. Girimananda heard these ten perceptions, his disease was allayed. And Ven. Girimananda recovered from his disease. That was how Ven. Girimananda's disease was abandoned.

> [AN X.60]

> §82. I have heard that on one occasion the Blessed One was staying near Vesali, in the Great Forest, at the Gabled Pavilion. Then, in the late afternoon, he left his seclusion and went to the sick ward, where he saw a monk who was weak & sickly. Seeing him, he sat down on a prepared seat. As he was sitting there, he addressed the monks: "When these five things don't leave a monk who is weak & sickly, it can be expected of him that, before long, he will -- with the ending of the fermentations -- he will enter & remain in the fermentation-free release of awareness & release of discernment, having realized & directly known them for himself in the here & now. Which five?

> "There is the case where a monk [1] remains focused on unattractiveness with regard to the body, [2] is percipient of foulness with regard to food, [3] is percipient of distaste with regard to every world, [4] is percipient of the undesirability of all fabrications, and [5] has the perception of death well established within himself.

> "When these five things don't leave a monk who is weak & sickly, it can be expected of him that, before long, he will -- with the ending of the fermentations -- he will enter & remain in the fermentation-free release of awareness & release of discernment, having realized & directly known them for himself in the here & now."

> [AN V.121]

* * *

## Death

> §83. At that time, Nakula's father, the householder, was diseased, in pain, severely ill. Then Nakula's mother said to him: "Don't be worried as you die, householder. Death is painful for one who is worried. The Blessed One has criticized being worried at the time of death.

> "Now it may be that you are thinking, 'Nakula's mother will not be able to support the children or maintain the household after I'm gone,' but you shouldn't see things in that way. I am skilled at spinning cotton, at carding matted wool. I can support the children and maintain the household after you are gone. So don't be worried as you die, householder. Death is painful for one who is worried. The Blessed One has criticized being worried at the time of death.

> "Now it may be that you are thinking, 'Nakula's mother will take another husband after I'm gone,' but you shouldn't see things in that way. You know as well as I how my fidelity (lit., "householder-celibacy") has been constant for the past sixteen years. So don't be worried as you die, householder. Death is painful for one who is worried. The Blessed One has criticized death when one is worried.

> "Now it may be that you are thinking, 'Nakula's mother will have no desire to go see the Blessed One, to go see the community of monks, after I'm gone,' but you shouldn't see things in that way. I will have an even greater desire to go see the Blessed One, to go see the community of monks, after you are gone. So don't be worried as you die, householder. Death is painful for one who is worried. The Blessed One has criticized being worried at the time of death.

> "Now it may be that you are thinking, 'Nakula's mother will not act fully in accordance with the precepts after I'm gone,' but you shouldn't see things in that way. To the extent that the Blessed One has white-clad householder female disciples who act fully in accordance with the precepts, I am one of them. If anyone doubts or denies this, let him go ask the Blessed One, the pure one, the fully self-awakened one who is staying among the Bhaggus in the Deer Park at Bhesakala Grove, near Crocodile Hill. So don't be worried as you die, householder. Death is painful for one who is worried. The Blessed One has criticized being worried at the time of death.

> "Now it may be that you are thinking, 'Nakula's mother will not attain inner tranquillity of awareness after I'm gone,' but you shouldn't see things in that way. To the extent that the Blessed One has white-clad householder female disciples who attain inner tranquillity of awareness, I am one of them. If anyone doubts or denies this, let him go ask the Blessed One, the pure one, the fully self-awakened one who is staying among the Bhaggus in the Deer Park at Bhesakala Grove, near Crocodile Hill. So don't be worried as you die, householder. Death is painful for one who is worried. The Blessed One has criticized being worried at the time of death.

> "Now it may be that you are thinking, 'Nakula's mother will not reach firm ground in this Doctrine & Discipline, will not attain a firm foothold, will not attain consolation, overcome her doubts, dispel her perplexity, reach fearlessness or gain independence from others with regard to the Teacher's message [a standard description of a stream-winner],' but you shouldn't see things in that way. To the extent that the Blessed One has white-clad householder female disciples who reach firm ground in this Doctrine & Discipline, attain a firm foothold, attain consolation, overcome their doubts, dispel their perplexity, reach fearlessness, & gain independence from others with regard to the Teacher's message, I am one of them. If anyone doubts or denies this, let him go ask the Blessed One, the pure one, the fully self-awakened one who is staying among the Bhaggus in the Deer Park at Bhesakala Grove, near Crocodile Hill. So don't be worried as you die, householder. Death is painful for one who is worried. The Blessed One has criticized being worried at the time of death."

> While Nakula's father the householder was being exhorted by Nakula's mother with this exhortation, his disease was immediately allayed. And he recovered from his disease. That was how Nakula's father's disease was abandoned.

> Then, soon after Nakula's father the householder had recovered from being sick, not long after his recovery from his illness, he went leaning on a stick to the Blessed One. On arrival, having bowed down to the Blessed One, he sat to one side. As he was sitting there, the Blessed One said to him, "It is your gain, your great gain, householder, that you have Nakula's mother -- sympathetic & wishing for your welfare -- as your counselor & instructor. To the extent that I have white-clad householder female disciples who act fully in accordance with the precepts, she is one of them. To the extent that I have white-clad householder female disciples who attain inner tranquillity of awareness, she is one of them. To the extent that I have white-clad householder female disciples who reach firm ground in this Doctrine & Discipline, attain a firm foothold, attain consolation, overcome their doubts, dispel their perplexity, reach fearlessness, & gain independence from others with regard to the Teacher's message, she is one of them. It is your gain, your great gain, householder, that you have Nakula's mother -- sympathetic & wishing for your welfare -- as your counselor & instructor."

> [AN VI.16]

> §84. I have heard that on one occasion the Blessed One was staying near Vesali, in the Great Forest, at the Gabled Pavilion. Then, in the late afternoon, he left his seclusion and went to the sick ward. On arrival he sat down on a prepared seat. As he was sitting there, he addressed the monks: "A monk should approach the time of death mindful & alert. This is our instruction to you all.

> "And how is a monk mindful? There is the case where a monk remains focused on the body in & of itself -- ardent, alert, & mindful -- putting aside greed & distress with reference to the world. He remains focused on feelings in & of themselves... mind in & of itself... mental qualities in & of themselves -- ardent, alert, & mindful -- putting aside greed & distress with reference to the world. This is how a monk is mindful.

> "And how is a monk alert? When going forward & returning, he makes himself fully alert; when looking toward & looking away... when bending & extending his limbs... when carrying his outer cloak, his upper robe & his bowl... when eating, drinking, chewing, & savoring... when urinating & defecating... when walking, standing, sitting, falling asleep, waking up, talking, & remaining silent, he makes himself fully alert. This is how a monk is alert.

> "So a monk should approach the time of death mindful & alert. This is our instruction to you all.

> "As a monk is dwelling thus mindful & alert -- heedful, ardent, & resolute -- a feeling of pleasure arises in him. He discerns that 'A feeling of pleasure has arisen in me. It is dependent on a requisite condition, not independent. Dependent on what? Dependent on this body. Now, this body is inconstant, fabricated, dependently co-arisen. Being dependent on a body that is inconstant, fabricated, & dependently co-arisen, how can this feeling of pleasure that has arisen be constant?' He remains focused on inconstancy with regard to the body & to the feeling of pleasure. He remains focused on dissolution... dispassion... cessation... relinquishment with regard to the body & to the feeling of pleasure. As he remains focused on inconstancy... dissolution... dispassion... cessation... relinquishment with regard to the body & to the feeling of pleasure, he abandons any passion-obsession with regard to the body & the feeling of pleasure.

> "As he is dwelling thus mindful & alert -- heedful, ardent, & resolute -- a feeling of pain arises in him. He discerns that 'A feeling of pain has arisen in me. It is dependent on a requisite condition, not independent. Dependent on what? Dependent on this body. Now, this body is inconstant, fabricated, dependently co-arisen. Being dependent on a body that is inconstant, fabricated, & dependently co-arisen, how can this feeling of pain that has arisen be constant?' He remains focused on inconstancy with regard to the body & to the feeling of pain. He remains focused on dissolution... dispassion... cessation... relinquishment with regard to the body & to the feeling of pain. As he remains focused on inconstancy... dissolution... dispassion... cessation... relinquishment with regard to the body & to the feeling of pain, he abandons any resistance-obsession with regard to the body & the feeling of pain.

> "As he is dwelling thus mindful & alert -- heedful, ardent, & resolute -- a feeling of neither-pleasure-nor-pain arises in him. He discerns that 'A feeling of neither-pleasure-nor-pain has arisen in me. It is dependent on a requisite condition, not independent. Dependent on what? Dependent on this body. Now, this body is inconstant, fabricated, dependently co-arisen. Being dependent on a body that is inconstant, fabricated, & dependently co-arisen, how can this feeling of neither-pleasure-nor-pain that has arisen be constant?' He remains focused on inconstancy with regard to the body & to the feeling of neither-pleasure-nor-pain. He remains focused on dissolution... dispassion... cessation... relinquishment with regard to the body & to the feeling of neither-pleasure-nor-pain. As he remains focused on inconstancy... dissolution... dispassion... cessation... relinquishment with regard to the body & to the feeling of neither-pleasure-nor-pain, he abandons any ignorance-obsession with regard to the body & the feeling of neither-pleasure-nor-pain.

> "Sensing a feeling of pleasure, he discerns that it is inconstant, not grasped at, not relished. Sensing a feeling of pain... Sensing a feeling of neither-pleasure-nor-pain, he discerns that it is inconstant, not grasped at, not relished. Sensing a feeling of pleasure, he senses it disjoined from it. Sensing a feeling of pain... Sensing a feeling of neither-pleasure-nor-pain, he senses it disjoined from it. When sensing a feeling limited to the body, he discerns that 'I am sensing a feeling limited to the body.' When sensing a feeling limited to life, he discerns that 'I am sensing a feeling limited to life.' He discerns that 'With the break-up of the body, after the termination of life, all that is experienced, not being relished, will grow cold right here.'

> "Just as an oil lamp burns in dependence on oil & wick; and from the termination of the oil & wick -- and from not being provided any other sustenance -- it goes out unnourished; in the same way, when sensing a feeling limited to the body, he discerns that 'I am sensing a feeling limited to the body.' When sensing a feeling limited to life, he discerns that 'I am sensing a feeling limited to life.' He discerns that 'With the break-up of the body, after the termination of life, all that is sensed, not being relished, will grow cold right here.'"

> [SN XXXVI.7]

> §85. Then, early in the morning, Upacala the nun put on her robes and, taking her bowl & outer robe, went into Savatthi for alms. When she had gone for alms in Savatthi and had returned from her alms round, after her meal she went to the Grove of the Blind to spend the day. Having gone deep into the Grove of the Blind, she sat down at the foot of a tree for the day's abiding.

> Then Mara the Evil One, wanting to arouse fear, horripilation, & terror in her, wanting to make her fall from solitude, approached her & said, "Where do you want to reappear [be reborn], nun?"

> "I don't want to reappear anywhere, my friend."

> [Mara:]

> > "The devas of the Thirty-three,
> > the Hours, the Contented,
> > those who delight in creation,
> > & those in control:
> > direct your mind there
> > and it will enjoy
> > delight."

> [Sister Upacala:]

> > "The devas of the Thirty-three,
> > the Hours, the Contented,
> > those who delight in creation,
> > & those in control:
> > they are bound
> > with the bonds of sensuality;
> > they come again
> > under Mara's sway.

> > The whole world is burning.
> > The whole world is aflame.
> > The whole world is blazing.
> > The whole world is provoked.

> > The Unprovoked, Unblazing
> > -- that people run-of-the-mill
> > don't partake,
> > where Mara's
> > never been --
> > that's where my heart
> > truly delights."

> Then Mara the Evil One -- sad & dejected at realizing, "Upacala the nun knows me" -- vanished right there.

> [SN V.7]

> §86. Then Ven. Sariputta... went to the residence of the householder Anathapindika with Ven. Ananda as his attendant. On arrival, he sat down on a prepared seat and said to the householder Anathapindika: "I hope you are getting better, householder. I hope you are comfortable. I hope that your pains are lessening and not increasing. I hope that there are signs of their lessening, and not of their increasing."

> [Anathapindika:] "I am not getting better, venerable sir. I am not comfortable. My extreme pains are increasing, not lessening. There are signs of their increasing, and not of their lessening. Extreme forces slice through my head, just as if a strong man were slicing my head open with a sharp sword... Extreme pains have arisen in my head, just as if a strong man were tightening a turban made of tough leather straps around my head... Extreme forces carve up my stomach cavity, just as if a butcher or his apprentice were to carve up the stomach cavity of an ox... There is an extreme burning in my body, just as if two strong men, grabbing a weaker man by the arms, were to roast and broil him over a pit of hot embers. I am not getting better, venerable sir. I am not comfortable. My extreme pains are increasing, not lessening. There are signs of their increasing, and not of their lessening."

> [Ven. Sariputta:] "Then, householder, you should train yourself in this way: 'I won't cling to the eye; my consciousness will not be dependent on the eye.' Thus you should train yourself. 'I won't cling to the ear... nose... tongue... body; my consciousness will not be dependent on the body'... 'I won't cling to the intellect; my consciousness will not be dependent on the intellect'...

> "'I won't cling to forms... sounds... smells... tastes... tactile sensations; my consciousness will not be dependent on tactile sensations'... 'I won't cling to ideas; my consciousness will not be dependent on ideas'...

> "'I won't cling to eye-consciousness... ear-consciousness... nose-consciousness... tongue-consciousness... body-consciousness; my consciousness will not be dependent on body-consciousness'... 'I won't cling to intellect-consciousness; my consciousness will not be dependent on intellect-consciousness'...

> "'I won't cling to contact at the eye... contact at the ear... contact at the nose... contact at the tongue... contact at the body; my consciousness will not be dependent on contact at the body'... 'I won't cling to contact at the intellect; my consciousness will not be dependent on contact at the intellect'...

> "'I won't cling to feeling born of contact at the eye... feeling born of contact at the ear... feeling born of contact at the nose... feeling born of contact at the tongue... feeling born of contact at the body; my consciousness will not be dependent on feeling born of contact at the body'... 'I won't cling to feeling born of contact at the intellect; my consciousness will not be dependent on feeling born of contact at the intellect'...

> "'I won't cling to the earth property... liquid property... fire property... wind property... space property; my consciousness will not be dependent on the space property'... 'I won't cling to the consciousness property; my consciousness will not be dependent on the consciousness property'...

> "'I won't cling to form... feeling... perception... thought-fabrications; my consciousness will not be dependent on thought-fabrications'... 'I won't cling to consciousness; my consciousness will not be dependent on consciousness'...

> "'I won't cling to the dimension of the infinitude of space... the dimension of the infinitude of consciousness... the dimension of nothingness; my consciousness will not be dependent on the dimension of nothingness'... 'I won't cling to the dimension of neither perception nor non-perception; my consciousness will not be dependent on the dimension of neither perception nor non-perception'...

> "'I won't cling to this world; my consciousness will not be dependent on this world... I won't cling to the world beyond; my consciousness will not be dependent on the world beyond'...

> "'I won't cling to what is seen, heard, sensed, cognized, attained, sought after, pondered by the intellect; my consciousness will not be dependent on that.' Thus you should train yourself."

> When this was said, the householder Anathapindika wept and shed tears. Ven. Ananda said to him, "Are you sinking, householder? Are you foundering?"

> "No, venerable sir. I'm not sinking, nor am I foundering. It's just that for a long time I have attended to the Teacher, and to the monks who inspire my heart, but never before have I heard this sort of talk on the Dhamma."

> "This sort of talk on the Dhamma, householder, is not given to lay people clad in white. This sort of talk on the Dhamma is given to those gone forth."

> "In that case, Ven. Sariputta, please let this sort of talk on the Dhamma be given to lay people clad in white. There are clansmen with little dust in their eyes who are wasting away through not hearing [this] Dhamma. There will be those who will understand it."

> Then Ven. Sariputta and Ven. Ananda, having given this instruction to the householder Anathapindika, got up from their seats and left. Then, not long after they left, the householder Anathapindika died and reappeared in the Tusita heaven.

> [MN 143]

> §87. [Mogharaja:]

> > How does one view the world
> > so as not to be seen
> > by Death's king?

> [The Buddha:]

> > View the world, Mogharaja,
> > as void --
> > always mindful
> > to have removed any view
> > about self.

> > This way one is above & beyond death.
> > This is how one views the world
> > so as not to be seen
> > by Death's king.

> [Sn V.15]

* * *

> ## Separation

> §88. [Note: This discourse gives the Buddha's recommendations for how to deal with grief. The passage discussing eulogies, chants, etc., is a reference to funeral customs designed to channel the feelings of the bereaved in a productive direction. As the Buddha notes, as long as these seem to be serving a purpose, engage in them. Once they no longer seem to be serving a purpose, and one finds that one is indulging in grief, one should return to the important duties of one's life.]

> Once the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. Then King Pasenadi the Kosalan went to the Blessed One and, on arrival, having bowed down, sat to one side. Now, at that time Queen Mallika died. Then a certain man went to the king and whispered in his ear: "Your majesty, Queen Mallika has died." When this was said, King Pasenadi the Kosalan sat there miserable, sick at heart, his shoulders drooping, his face down, brooding, at a loss for words. Then the Blessed One saw the king sitting there miserable, sick at heart... at a loss for words, and so said to him, "There are these five things, great king, that cannot be gotten by a contemplative, a priest, a deva, a Mara, a Brahma, or anyone at all in the world. Which five?

> "'May what is subject to aging not age.' This is something that cannot be gotten by a contemplative, a priest, a deva, a Mara, a Brahma, or anyone at all in the world.

> "'May what is subject to illnes not grow ill.' This is something that cannot be gotten by a contemplative, a priest, a deva, a Mara, a Brahma, or anyone at all in the world.

> "'May what is subject to death not die.' This is something that cannot be gotten by a contemplative, a priest, a deva, a Mara, a Brahma, or anyone at all in the world.

> "'May what is subject to ending not end.' This is something that cannot be gotten by a contemplative, a priest, a deva, a Mara, a Brahma, or anyone at all in the world.

> "'May what is subject to destruction not be destroyed.' This is something that cannot be gotten by a contemplative, a priest, a deva, a Mara, a Brahma, or anyone at all in the world.

> "Now, it happens to an uninstructed run-of-the-mill person that something that is subject to aging ages. With the aging of what is subject to aging, he does not reflect: 'It doesn't happen only to me that what is subject to aging will age. To the extent that there are beings -- past & future, passing away & re-arising -- it happens to all of them that what is subject to aging will age. And if, with the aging of what is subject to aging, I were to sorrow, grieve, lament, beat my breast, & become distraught, food would not agree with me, my body would become unattractive, my affairs would go untended, my enemies would be gratified and my friends unhappy.' So, with the aging of what is subject to aging, he sorrows, grieves, laments, beats his breast, & becomes distraught. This is called an uninstructed run-of-the-mill person pierced by the poisoned arrow of sorrow, tormenting himself.

> "Furthermore, it happens to an uninstructed run-of-the-mill person that something that is subject to illness grows ill... that something subject to death dies... that something subject to ending ends... that something subject to destruction is destroyed. With the destruction of what is subject to destruction, he does not reflect: 'It doesn't happen only to me that what is subject to destruction will be destroyed. To the extent that there are beings -- past & future, passing away & re-arising -- it happens to all of them that what is subject to destruction will be destroyed. And if, with the destruction of what is subject to destruction, I were to sorrow, grieve, lament, beat my breast, & become distraught, food would not agree with me, my body would become unattractive, my affairs would go untended, my enemies would be gratified and my friends unhappy.' So, with the destruction of what is subject to destruction, he sorrows, grieves, laments, beats his breast, & becomes distraught. This is called an uninstructed run-of-the-mill person pierced by the poisoned arrow of sorrow, tormenting himself.

> "Now, it happens to a well-instructed disciple of the noble ones that something that is subject to aging ages. With the aging of what is subject to aging, he reflects: 'It doesn't happen only to me that what is subject to aging will age. To the extent that there are beings -- past & future, passing away & re-arising -- it happens to all of them that what is subject to aging will age. And if, with the aging of what is subject to aging, I were to sorrow, grieve, lament, beat my breast, & become distraught, food would not agree with me, my body would become unattractive, my affairs would go untended, my enemies would be gratified and my friends unhappy.' So, with the aging of what is subject to aging, he does not sorrow, grieve, or lament, does not beat his breast or become distraught. This is called a well-instructed disciple of the noble ones who has pulled out the poisoned arrow of sorrow pierced with which the uninstructed run-of-the-mill person torments himself. Sorrowless, arrowless, the disciple of the noble ones is totally unbound right within himself.

> "Furthermore, it happens to a well-instructed disciple of the noble ones that something that is subject to illness grows ill... that something subject to death dies... that something subject to ending ends... that something subject to destruction is destroyed. With the destruction of what is subject to destruction, he reflects: 'It doesn't happen only to me that what is subject to destruction will be destroyed. To the extent that there are beings -- past & future, passing away & re-arising -- it happens to all of them that what is subject to destruction will be destroyed. And if, with the destruction of what is subject to destruction, I were to sorrow, grieve, lament, beat my breast, & become distraught, food would not agree with me, my body would become unattractive, my affairs would go untended, my enemies would be gratified and my friends unhappy.' So, with the destruction of what is subject to destruction, he does not sorrow, grieve, or lament, does not beat his breast or become distraught. This is called a well-instructed disciple of the noble ones who has pulled out the poisoned arrow of sorrow pierced with which the uninstructed run-of-the-mill person torments himself. Sorrowless, arrowless, the disciple of the noble ones is totally unbound right within himself.

> "These are the five things, great king, that cannot be gotten by a contemplative, a priest, a deva, a Mara, a Brahma, or anyone at all in the world."

> > Not by sorrowing,
> > not by lamenting,
> > is any aim accomplished here,
> > not even a bit.
> > Knowing you to be sorrowing & in pain,
> > your enemies are gratified.
> > But when a sage
> > with a sense for determining what is his aim
> > doesn't waver in the face of misfortune,
> > his enemies are pained,
> > seeing his face unchanged, as of old.
> > Where & however an aim is accomplished
> > through eulogies, chants, good sayings,
> > donations, & family customs,
> > follow them diligently there & that way.
> > But if you discern that your own aim
> > or that of others is not gained in this way,
> > acquiesce [to the nature of things]
> > unsorrowing, with the thought:
> > 'What important work am I doing now?'

> [AN V.49]

> §89. [Sister Ubbiri:]

> "'Jiva, my daughter,'
> you cry in the woods.
> Come to your senses, Ubbiri.
> 84,000
> all named Jiva
> have been burned in that charnel ground.
> For which of them do you grieve?"

> Pulling out
> -- completely out --
> the arrow so hard to see,
> embedded in my heart,
> he expelled from me
> -- overcome with grief --
> the grief
> over my daughter.

> Today -- with arrow removed,
> without hunger, entirely
> Unbound --
> to the Buddha, Dhamma, & Sangha I go,
> for refuge to
> the Sage.

> [Thig III.5]

> §90. [Patacara'S 500 Students:]

> "You don't know
> the path
> of his coming or going,
> that being who has come
> from where? --
> the one you lament as 'my son.'

> But when you know
> the path
> of his coming or going,
> you don't grieve after him,
> for that is the nature
> of beings.

> Unasked,
> he came from there.
> Without permission,
> he went from here --
> coming from where?
> having stayed a few days.
> And coming one way from here,
> he goes yet another
> from there.
> Dying in the human form,
> he will go wandering on.
> As he came, so he has gone --
> so what is there
> to lament?"

> Pulling out
> -- completely out --
> the arrow so hard to see,
> embedded in my heart,
> he expelled from me
> -- overcome with grief --
> the grief
> over my son.

> Today -- with arrow removed,
> without hunger, entirely
> Unbound --
> to the Buddha, Dhamma, & Sangha I go,
> for refuge to
> the Sage.

> [Thig VI.1]

> §91. Now at that time a dear and beloved grandson of Visakha, Migara's mother, had died. So Visakha, Migara's mother -- her clothes wet, her hair wet -- went to the Blessed One in the middle of the day and, on arrival, having bowed down to him, sat to one side. As she was sitting there the Blessed One said to her: "Why have you come here, Visakha -- your clothes wet, your hair wet -- in the middle of the day?"

> When this was said, she said to the Blessed One, "My dear and beloved grandson has died. This is why I have come here -- my clothes wet, my hair wet -- in the middle of the day."

> "Visakha, would you like to have as many children and grandchildren as there are people in Savatthi?"

> "Yes, lord, I would like to have as many children and grandchildren as there are people in Savatthi."

> "But how many people in Savatthi die in the course of a day?"

> "Sometimes ten people die in Savatthi in the course of a day, sometimes nine... eight... seven... six... five... four... three... two... Sometimes one person dies in Savatthi in the course of a day. Savatthi is never free from people dying."

> "So what do you think, Visakha: Would you ever be free from wet clothes and wet hair?"

> "No, lord. Enough of my having as many children and grandchildren as there are people in Savatthi."

> "Visakha, those who have a hundred dear ones have a hundred sufferings. Those who have ninety dear ones have ninety sufferings. Those who have eighty... seventy... sixty... fifty... forty... thirty... twenty... ten... nine... eight... seven... six... five... four... three... two... Those who have one dear one have one suffering. For those with no dear ones, there are no sufferings. They are free from sorrow, free from stain, free from lamentation, I tell you."

> Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

> > The sorrows, lamentations,
> > the many kinds of suffering in the world,
> > exist dependent on something dear.
> > They don't exist
> > when there's nothing dear.
> > And thus blissful & sorrowless
> > are those for whom nothing
> > in the world is anywhere dear.
> > So one who aspires
> > to be stainless & sorrowless
> > shouldn't make anything
> > in the world dear
> > anywhere.

> [Ud VIII.8]

> §92. On one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. Now at that time Ven. Sariputta was staying among the Magadhans in Nalaka village -- diseased, in pain, severely ill. Cunda the novice was his attendant. Then, because of that illness, Ven. Sariputta attained total Unbinding.

> So Cunda the novice, taking Ven. Sariputta's bowl & robes, went to Ven. Ananda in Jeta's Grove, Anathapindika's monastery, near Savatthi, and on arrival, having bowed down to him, sat to one side. As he was sitting there he said to Ven. Ananda: "Venerable sir, Ven. Sariputta has attained total Unbinding. Here are his bowl & robes."

> "Cunda, my friend, this news is reason for seeing the Blessed One. Come, let's go to the Blessed One and report this matter to him."

> "Yes, venerable sir," Cunda the novice replied.

> So Ven. Ananda & Cunda the novice went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, Ven. Ananda said to him, "Lord, just now Cunda the novice said to me, 'Venerable sir, Ven. Sariputta has attained total Unbinding. Here are his bowl & robes.' It was as if my body were drugged, I lost my bearings, things weren't clear to me, on hearing that Ven. Sariputta had attained total Unbinding."

> "But, Ananda, when he attained total Unbinding, did Sariputta take the aggregate of virtue along with him? Did he take the aggregate of concentration... discernment... release... the aggregate of knowledge & vision of release along with him?"

> "No, lord, when he attained total Unbinding, Ven. Sariputta didn't take the aggregate of virtue... concentration... discernment... release... the aggregate of knowledge & vision of release along with him. It's just that he was my instructor & counselor, one who exhorted, urged, roused, & encouraged me. He was tireless in teaching the Dhamma, a help to his companions in the holy life. We miss the nourishment of his Dhamma, the wealth of his Dhamma, his help in the Dhamma."

> "But, Ananda, haven't I already taught you the state of growing different with regard to all things dear & appealing, the state of becoming separate, the state of becoming otherwise? What else is there to expect? It's impossible that one could forbid anything born, existent, fabricated, & subject to disintegration from disintegrating.

> "Just as if the largest limb were to fall off of a great tree composed of heartwood, standing firm; in the same way, Sariputta has attained total Unbinding from this great community of monks composed of heartwood, standing firm. What else is there to expect? It's impossible that one could forbid anything born, existent, fabricated, & subject to disintegration from disintegrating.

> "Therefore, Ananda, each of you should remain with your self as an island, your self as your refuge, without anything else as a refuge. Remain with the Dhamma as an island, the Dhamma as your refuge, without anything else as a refuge. And how does a monk remain with his self as an island, his self as his refuge, without anything else as a refuge? How does he remain with the Dhamma as an island, the Dhamma as his refuge, without anything else as a refuge? There is the case where a monk remains focused on the body in & of itself -- ardent, alert, & mindful -- putting aside greed & distress with reference to the world. He remains focused on feelings... mind... mental qualities in & of themselves -- ardent, alert, & mindful -- putting aside greed & distress with reference to the world. This is how a monk remains with his self as an island, his self as his refuge, without anything else as a refuge, with the Dhamma as an island, the Dhamma as his refuge, without anything else as a refuge. For those who -- now or after I am gone -- remain with their self as an island, their self as their refuge, without anything else as a refuge, with the Dhamma as an island, the Dhamma as their refuge, without anything else as a refuge, they will be the highest of the monks who desire training."

> [SN XLVII.13]

Revised: Tue 12 March 2002