Dialogues of the Buddha, Part II — trans. T. W. and C. A. F. Rhys Davids (1910)

25. [100] 'What, then, Ananda? Does the Order expect that of me ? I have preached the truth without making any distinction between exoteric and esoteric doctrine ; for in respect of the truths, Ananda, the Tathagata has no such thing as the closed fist of a teacher, who keeps some things back2. Surely, Ananda, should there be any one who harbours the thought, " It is I who will lead the brotherhood," or, ' The Order is dependent upon me," it is he who should lay down instructions in any matter concerning the Order. Now the Tathagata, Ananda, thinks not that it is he who should lead the brotherhood, or that the Order is dependent upon him. Why then should he leave instructions in any matter concerning the Order ? I too, O Ananda, am now grown old, and full of years, my journey is drawing to its close, I have reached my sum of days, I am turning eighty years of age ; and just as a worn-out cart, Ananda, can be kept goingonly with the help of thongs, so, methinks, the body of the Tathagata can only be kept going by bandaging it up :;. It is only, Ananda, when the Tathagata, by

1 Compare A. J II, 69.

2 Compare Jataka II, 221, 250; Mil. 144.
Vegha-missakena, the meaning of which is not clear. The

Maldlahkara-vatthu, as rendered by Bigandet, has 'repairs.' The Sumangala Vilasini agrees, but in such a way as to throw no light on the derivation of the word. In the Sawyutta Nikaya (V, 153) the

I08 XVI. MAHA PARINIBBANA SUTTANTA. D. ii. IOO.

ceasing to attend to any outward thing, becomes plunged by the cessation of any separate sensation in that concentration of heart which is concerned with no material object — it is only then that the body of the TathaQfata is at ease x.

26. 2 ' Therefore, O Ananda, be ye lamps unto yourselves. Be ye a refuge to yourselves. Betake yourselves to no external refuge. Hold fast to the Truth as a lamp. Hold fast as a refuge to the Truth. Look not for refuge to any one besides yourselves. And how, Ananda, is a brother to be a lamp unto himself, a refuge to himself, betaking himself to no external refuge, holding fast to the Truth as a lamp, holding fast as a refuge to the Truth, looking not for refuge to any one besides himself?

' Herein, O mendicants, a brother continues, as to the body, so to look upon the body that he remains strenuous, self-possessed, and mindful, having overcome both the hankering and the dejection common in the world. [And in the same way] as to feelings . . . moods . . . ideas, he continues so to look upon each that he remains strenuous, self-possessed, and mindful, having overcome both the hankering and the dejection common in the world.

[101] ' And whosoever, Ananda, either now or after I am dead, shall be a lamp unto themselves, and a refuge unto themselves, shall betake themselves to no external refuge, but holding fast to the Truth as

Burmese Phayre MS. reads vekhamissakena and another Burmese MS. vedha — but SS. all read vegha. The Siamese edition has ve/u. My Digha Nikaya confirms Childers's reading, which no doubt correctly represents the uniform tradition of the Ceylon MSS. On the use of the word missaka at the end of a compound see Jataka II, 8,420,433; and compare M.I, 82; Thera-gatha 143; Mil. 1 59 ; and the discussion in ' J.P.T. S.,' 1884, pp. 97-101.

1 This is very interesting as giving what is, no doubt, the original meaning of animitta as applied to ceto-samadhi. See my ' Yogavacara's Manual of Indian Mysticism,' p. xxvii.

2 This section recurs at S. V, 163, compare III, 42, and the example ?iven at V, 221.

1). ii. 101 . THE BOOK OF THE GREAT DECEASE. IO9

their lamp, and holding fast as their refuge to the Truth, shall look not for refuge to any one besides themselves — it is they, Ananda, among my bhikkhus, who shall reach the very topmost Height! — but they must be anxious to learn V

End of the Second Portion for Recitation.