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Seated to one side, Ambapālī the courtesan said to the Blessed One: “Bhante, I give this park to the Saṅgha of bhikkhus headed by the Buddha.” The Blessed One accepted the park. Then the Blessed One, having instructed, incited, inspired, and gladdened Ambapālī the courtesan with a Dhamma talk, rose from his seat and departed. There too, it is said, the Blessed One, while dwelling in Vesālī in Ambapālī’s Grove, often gave this Dhamma talk to the bhikkhus: “Such is virtue, such is concentration, such is wisdom. Concentration imbued with virtue is of great fruit, of great benefit. Wisdom imbued with concentration is of great fruit, of great benefit. The mind imbued with wisdom is completely liberated from the taints, that is, from the taint of sensual desire, from the taint of becoming, from the taint of ignorance.” The Rain Retreat at Veḷuva Village Then indeed the Blessed One, having stayed as long as he wished in Ambapāli's Grove, addressed the venerable Ānanda: "Come, Ānanda, let us go to Veḷuvagāmaka." "Yes, venerable sir," the venerable Ānanda replied to the Blessed One. Then indeed the Blessed One, together with a large community of bhikkhus, went to Veḷuvagāmaka. There, it is said, the Blessed One stayed in Veḷuvagāmaka. There indeed the Blessed One addressed the bhikkhus: "Come, bhikkhus, go and observe the Rains Retreat around Vesālī, with friends, with acquaintances, with those who share your meals. But I, I will observe the Rains Retreat right here in Veḷuvagāmaka." "Yes, venerable sir," those bhikkhus replied to the Blessed One, and went to observe the Rains Retreat around Vesālī, with friends, with acquaintances, with those who share their meals. But the Blessed One observed the Rains Retreat right there in Veḷuvagāmaka. Then indeed, as the Blessed One was observing the Rains Retreat, a severe illness arose in him, sharp pains afflicted him, leading to death. But the Blessed One, mindful and clearly comprehending, endured them without being troubled. Then indeed this thought occurred to the Blessed One: "It is not proper for me to attain final Nibbāna without addressing my attendants, without taking leave of the community of bhikkhus. What if I were to repel this illness with effort, and having resolved upon the life-force, remain alive?" Then indeed the Blessed One, having repelled that illness with effort, and having resolved upon the life-force, remained alive. Then indeed that illness of the Blessed One subsided. Then indeed the Blessed One, having recovered from his illness, having recently risen from his sickness, came out of the dwelling, and sat down on a seat prepared in the shade behind the dwelling. Then indeed the venerable Ānanda approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, the venerable Ānanda indeed said to the Blessed One: "I have seen, venerable sir, the Blessed One... Oh, it is well! I have seen, bhante, the Blessed One's endurance. But, bhante, my body is as if drugged. The directions are not clear to me; the teachings do not appear to me because of the Blessed One's illness. But, bhante, there was some measure of relief for me: "The Blessed One will not yet parinibbāna, not until the Blessed One speaks something concerning the community of bhikkhus." 165. "What then, Ānanda, does the community of bhikkhus expect from me? The Dhamma has been taught by me, Ānanda, making no inner or outer distinction. There is no teacher's closed fist, Ānanda, in the Tathāgata's teachings. Whoever, Ānanda, would think: 'I shall lead the community of bhikkhus,' or 'The community of bhikkhus is for me to direct,' he, Ānanda, would surely speak something concerning the community of bhikkhus. But for the Tathāgata, Ānanda, it is not like this: 'I shall lead the community of bhikkhus,' or 'The community of bhikkhus is for me to direct.' Why, Ānanda, should the Tathāgata speak something concerning the community of bhikkhus? I, Ānanda, am now old, aged, advanced in years, having reached the end of my life's journey. My age is eighty years. Just as, Ānanda, a decrepit cart is made to function by being patched up, even so, Ānanda, I think the Tathāgata's body is made to function by being patched up. At that time, Ānanda, when the Tathāgata, by not attending to any signs, by the cessation of certain feelings, enters and dwells in the signless concentration of mind, then, Ānanda, the Tathāgata's body is more comfortable. Therefore, Ānanda, dwell with yourselves as an island, yourselves as a refuge, with no other refuge; with the Dhamma as an island, the Dhamma as a refuge, with no other refuge. And how, Ānanda, does a bhikkhu dwell with himself as an island, himself as a refuge, with no other refuge; with the Dhamma as an island, the Dhamma as a refuge, with no other refuge? Here, Ānanda, a bhikkhu, concerning the body... Whoever dwells observing the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in the world. (Whoever dwells observing) feelings… (Whoever dwells observing) mind… (Whoever dwells observing) mental qualities, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in the world. Thus, Ananda, a bhikkhu dwells with self as an island, with self as a refuge, no other refuge; with Dhamma as an island, with Dhamma as a refuge, no other refuge. Whoever, Ananda, now or after my passing, shall dwell with self as an island, with self as a refuge, no other refuge, with Dhamma as an island, with Dhamma as a refuge, no other refuge, these, Ananda, will be my foremost bhikkhus, those who are desirous of training. The Second Recitation Section. The Discourse on the Hint of the Sign 166. Then the Blessed One, having dressed in the morning, took his bowl and robe and entered Vesālī for alms. Having walked for alms in Vesālī, after the meal, having returned from his alms round, he addressed the venerable Ananda: “Take the sitting mat, Ananda. We will go to the Cāpāla Shrine for our day's abiding.” “Yes, venerable sir,” replied the venerable Ananda, and taking the sitting mat, he followed close behind the Blessed One. Then the Blessed One approached the Cāpāla Shrine; having approached, he sat down on the prepared seat. The venerable Ananda also, having saluted the Blessed One, sat down to one side. 167. As the venerable Ananda sat to one side, the Blessed One said this to him: “Delightful, Ananda, is Vesālī; delightful is the Udena Shrine; delightful is the Gotamaka Shrine; delightful is the Sattamba Shrine; delightful is the Bahuputta Shrine; delightful is the Sārandada Shrine; delightful is the Cāpāla Shrine. Whoever, Ananda, has developed the four bases of spiritual power, made them frequent, made them a vehicle, made them a basis, established them, practiced them, and thoroughly mastered them, he, if he wishes, may remain for an eon or for the remainder of an eon. The Tathagata, Ananda, has developed the four bases of spiritual power... developed, practiced, made a vehicle, made a basis, established, consolidated, and properly undertaken. If he wished, Ānanda, the Tathāgata could remain for an eon, or for the remainder of an eon.” Even though the Blessed One was giving such a clear sign, such a clear indication, Venerable Ānanda was unable to penetrate it. He did not ask the Blessed One: “May the Blessed One remain for an eon, may the Fortunate One remain for an eon, for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, the benefit, the happiness of devas and humans.” For his mind was possessed by Māra. A second time, the Blessed One… A third time, the Blessed One addressed Venerable Ānanda: “Delightful, Ānanda, is Vesālī; delightful is the Udena Shrine; delightful is the Gotamaka Shrine; delightful is the Sattamba Shrine; delightful is the Bahuputta Shrine; delightful is the Sārandada Shrine; delightful is the Cāpāla Shrine. Whoever, Ānanda, has developed, practiced, made a vehicle, made a basis, established, consolidated, and properly undertaken the four bases of psychic power, if he wished, he could remain for an eon, or for the remainder of an eon. The Tathāgata, Ānanda, has developed, practiced, made a vehicle, made a basis, established, consolidated, and properly undertaken the four bases of psychic power. If he wished, Ānanda, the Tathāgata could remain for an eon, or for the remainder of an eon.” Even though the Blessed One was giving such a clear sign, such a clear indication, Venerable Ānanda was unable to penetrate it. He did not ask the Blessed One: “May the Blessed One remain for an eon, may the Fortunate One remain for an eon, for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, the benefit, the happiness of devas and humans.” For his mind was possessed by Māra. Then the Blessed One addressed Venerable Ānanda: “Go, Ānanda, do now as you think fit.” “Yes, Bhante,” Venerable Ānanda replied to the Blessed One, and rising from his seat, having saluted the Blessed One, and circumambulated him, sat down at some tree root, not far away. The Story of Māra's Request 168. Then Māra, the Evil One, not long after the Venerable Ānanda had departed, approached the Blessed One; having approached, he stood to one side. Standing to one side, Māra, the Evil One, said to the Blessed One: "May the Blessed One now attain final Nibbāna, may the Fortunate One attain final Nibbāna, the time for the Blessed One's final Nibbāna has now come, venerable sir. For this word was spoken by the Blessed One, venerable sir: 'I shall not attain final Nibbāna, Evil One, until my bhikkhus become disciples who are accomplished, disciplined, confident, learned, upholders of the Dhamma, practicing in accordance with the Dhamma, practicing properly, living in conformity with the Dhamma, having learned their own teacher's doctrine,