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was residing in Kusinārā. Now Subhadda the wanderer heard: "Indeed, this very night, in the last watch, the recluse Gotama will attain final Nibbāna." Then it occurred to Subhadda the wanderer: "I have heard it said by wanderers, old and venerable, teachers and teachers' teachers, that 'rarely, at times, Tathāgatas arise in the world, Arahants, Perfectly Self-Awakened Ones.' This very night, in the last watch, the recluse Gotama will attain final Nibbāna. And a certain doubt has arisen in me. I am so confident in the recluse Gotama, that 'the recluse Gotama is able to teach me the Dhamma in such a way that I might abandon this doubt.'" Then Subhadda the wanderer went to the Sāla Grove of the Mallas, Upavattana, where the venerable Ānanda was. Having approached, he said to the venerable Ānanda: "I have heard it said, good Ānanda, by wanderers, old and venerable, teachers and teachers' teachers, that 'rarely, at times, Tathāgatas arise in the world, Arahants, Perfectly Self-Awakened Ones.' This very night, in the last watch, the recluse Gotama will attain final Nibbāna. And a certain doubt has arisen in me. I am so confident in the recluse Gotama, that 'the recluse Gotama is able to teach me the Dhamma in such a way that I might abandon this doubt.'" "It would be good, good Ānanda, if I could obtain a sight of the recluse Gotama." When this was said, the venerable Ānanda said to Subhadda the wanderer: "Enough, friend Subhadda! Do not trouble the Tathāgata. The Blessed One is weary." A second time, Subhadda the wanderer... A third time, Subhadda the wanderer said to the venerable Ānanda: "I have heard it said, good Ānanda, by wanderers, old and venerable, teachers and teachers' teachers, that 'rarely, at times, Tathāgatas arise in the world, Arahants, Perfectly Self-Awakened Ones.' This very ni in the last watch of the night the recluse Gotama will attain final Nibbāna. And this doubt has arisen in me— I am so confident in the recluse Gotama, 'The recluse Gotama is capable of teaching me the Dhamma so that I might abandon this doubt.' It would be good, venerable Ānanda, if I could see the recluse Gotama." A third time, too, the Venerable Ānanda said to Subhadda the wanderer: "Enough, friend Subhadda, do not trouble the Tathāgata, the Blessed One is weary." 213. The Blessed One heard this conversation between the Venerable Ānanda and Subhadda the wanderer. Then the Blessed One addressed the Venerable Ānanda: "Enough, Ānanda, do not hinder Subhadda. Let Subhadda, Ānanda, see the Tathāgata. Whatever Subhadda asks me, he will ask it all with a desire for knowledge, not with a desire to trouble. And what I answer when asked, he will quickly understand." Then the Venerable Ānanda said to Subhadda the wanderer: "Go, friend Subhadda, the Blessed One grants you an opportunity." Then Subhadda the wanderer approached the Blessed One. Having approached, he exchanged greetings with the Blessed One. Having concluded the courteous and memorable talk, he sat down to one side. Sitting to one side, Subhadda the wanderer said to the Blessed One: "These recluses and brahmins, venerable Gotama, who are leaders of communities, heads of groups, teachers of groups, well-known, famous, founders of sects, regarded as holy by many people, namely— Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambala, Pakudha Kaccāyana, Sañcaya Belaṭṭhaputta, Nigaṇṭha Nāṭaputta— did all of them realize according to their own claims? Did none of them realize? Or did some realize, and some not realize?" "Enough, Subhadda, let that be— 'Did all of them realize according to their own claims? Did none of them realize?' or some understood, some did not understand. The Dhamma to you, Subhadda, I will teach; listen well to it, pay careful attention, I will speak. “Yes, venerable sir,” Subhadda the wanderer replied to the Blessed One. The Blessed One said this: 214. In whatever Dhamma and Discipline, Subhadda, the Noble Eightfold Path is not found, there no recluse is found. There no second recluse is found. There no third recluse is found. There no fourth recluse is found. But in whatever Dhamma and Discipline, Subhadda, the Noble Eightfold Path is found, there a recluse is found, there a second recluse is found, there a third recluse is found, there a fourth recluse is found. In this Dhamma and Discipline, Subhadda, the Noble Eightfold Path is found. Here, Subhadda, is a recluse, here is a second recluse, here is a third recluse, here is a fourth recluse. Empty are other doctrines of recluses. And if these monks, Subhadda, were to live rightly, the world would not be empty of Arahants. Twenty-nine years of age, Subhadda, When I went forth, seeking what is wholesome; More than fifty years now, Since I went forth, Subhadda. Following the teaching of the Dhamma of truth, Outside of this, there is no recluse. There is no second recluse. There is no third recluse. There is no fourth recluse. Empty are other doctrines of recluses. And if these monks, Subhadda, were to live rightly, the world would not be empty of Arahants. 215. When this was said, Subhadda the wanderer said to the Blessed One: “Excellent, venerable sir! Excellent, venerable sir! Just as, venerable sir, one might set upright what was overturned, or reveal what was hidden, or point out the way to one who was lost, or hold up a lamp in the darkness, so that those with eyes they will see forms, just so has the Dhamma been proclaimed by the Blessed One in various ways. I go for refuge, venerable sir, to the Blessed One, to the Dhamma, and to the Sangha of bhikkhus. May I obtain, venerable sir, ordination in the presence of the Blessed One, may I obtain full admission. "One who was formerly a follower of another sect, Subhadda, who desires ordination in this Dhamma and Discipline, who desires full admission, he undergoes a probationary period of four months. After the lapse of four months, if the bhikkhus are pleased, they ordain him and give him full admission to the state of a bhikkhu. But here, individual differences are known." "If, venerable sir, those who were formerly followers of another sect, desiring ordination in this Dhamma and Discipline, desiring full admission, undergo a probationary period of four months, and after the lapse of four months, if the bhikkhus are pleased, they ordain them and give them full admission to the state of a bhikkhu, I will undergo a probationary period of four years. After the lapse of four years, if the bhikkhus are pleased, let them ordain me and give me full admission to the state of a bhikkhu." Then the Blessed One addressed Venerable Ānanda: "Then, Ānanda, ordain Subhadda." "Yes, venerable sir," Venerable Ānanda replied to the Blessed One. Then Subhadda the wanderer said to Venerable Ānanda: "It is a gain for you, friend Ānanda; it is well gained for you, friend Ānanda, who have been consecrated with the consecration of a disciple in the presence of the Teacher here." Subhadda the wanderer obtained ordination in the presence of the Blessed One, he obtained full admission. Not long after his full admission, Venerable Subhadda, dwelling alone, secluded, diligent, ardent, and resolute, not long thereafter, by realizing it for himself with direct knowledge, he entered upon and abode in that unsurpassed culmination of the holy life, for the sake of which clansmen rightly go forth from home to homelessness. He directly knew: "Destroyed is birth, the holy life has been lived, what was to be done has been done, there is no more for this state of being." was. And a certain venerable Subhadda became an Arahant. He was the last disciple to witness the Blessed One. The Fifth Recitation Section. The Last Words of the Tathāgata 216. Then the Blessed One addressed the Venerable Ānanda, saying: "It may be, Ānanda, that you might think: 'The Teacher's instruction is past, we have no Teacher.' But, Ānanda, it should not be seen thus. That Dhamma and Vinaya which has been taught and laid down by me, Ānanda, that is your Teacher after my passing. And, Ānanda, just as the bhikkhus now address each other with 'āvuso' (friend), after my passing they should not address each other thus. The elder bhikkhu, Ānanda, should address the younger bhikkhu by name or by clan or with 'āvuso'. The younger bhikkhu should address the elder bhikkhu with 'bhante' (sir) or 'āyasmā' (venerable). If it wishes, Ānanda, the Saṅgha may, after my passing, abolish the minor and lesser training rules. The bhikkhu Channa, Ānanda, after my passing, should be given the Brahma-punishment." "But what, Bhante, is the Brahma-punishment?" "The bhikkhu Channa, Ānanda, may say whatever he wishes. He should not be spoken to by the bhikkhus, nor advised, nor admonished." 217. Then the Blessed One addressed the bhikkhus, saying: "It may be, bhikkhus, that even a single bhikkhu has doubt or perplexity concerning the Buddha, the Dhamma, the Saṅgha, the path, or the practice. Ask, bhikkhus, do not later regret: 'Our Teacher was present before us, but we could not question the Blessed One face to face.'" When this was said, those bhikkhus remained silent. A second time the Blessed One… (as before)… a third time the Blessed One addressed the bhikkhus, saying: "It may be, bhikkhus, that even a single bhikkhu has doubt or perplexity concerning the Buddha, the Dhamma, the Saṅgha, the path, or the practice. Ask, bhikkhus, do not later regret…" 'It was,' they thought, 'the Teacher was right before us, but we could not question the Blessed One face to face.' For a third time, those monks remained silent. Then the Blessed One addressed the monks: "Perhaps, monks, out of respect for the Teacher, you do not question. But, monks, let a friend tell a friend." When this was said, those monks remained silent. Then Venerable Ananda said to the Blessed One: "It is wonderful, sir! It is amazing, sir! So confident am I, sir, in this community of monks, that there is not even one monk who has any doubt or perplexity