The Setting
Ānanda has served as the Buddha’s personal attendant for over twenty years, witnessing his teachings, caring for his needs, and absorbing his wisdom. Now, as the Buddha’s final days approach, their conversations take on special poignancy and depth.
The Dialogue
The Question of Suffering
ĀNANDA: Blessed One, I have followed you for many years, witnessed your teachings to countless beings. Yet still, people ask: Why is there suffering? Why must we experience pain, loss, death?
THE BUDDHA: Dear Ānanda, this is the first truth I realized under the Bodhi tree—the truth of dukkha (suffering/unsatisfactoriness). Let me explain.
Birth is suffering. Aging is suffering. Illness is suffering. Death is suffering. Union with what is displeasing is suffering. Separation from what is pleasing is suffering. Not getting what one wants is suffering. In brief, the five aggregates of clinging are suffering.
ĀNANDA: But Lord, is all life suffering? Is there no joy?
THE BUDDHA: There is joy, Ānanda. There is pleasure. But examine it closely. Even in joy, there is the anxiety of losing it. Even in pleasure, there is the seed of pain. The rose is beautiful, but it has thorns. The fruit is sweet, but it perishes.
This is not pessimism, but realism. If you don’t see the problem clearly, how can you solve it? A physician must first diagnose the disease before he can cure it.
ĀNANDA: And what is the cause of this suffering, Blessed One?
THE BUDDHA: This is the second noble truth—the origin of suffering. Suffering arises from taṇhā (craving, thirst):
- Craving for sensual pleasures
- Craving for existence and becoming
- Craving for non-existence
It is this craving, accompanied by delight and lust, seeking pleasure here and there—this is what causes suffering. We grasp at what is pleasant, push away what is unpleasant, and ignore what is neutral. This constant grasping and aversion creates suffering.
The Teaching of Non-Self
ĀNANDA: Lord, when we speak of “I am suffering” or “I crave,” who is this ‘I’? What is the self?
THE BUDDHA: An excellent question, Ānanda. Listen carefully.
Consider your body. Is it permanent or impermanent?
ĀNANDA: Impermanent, Lord. It changes every moment—growing, aging, decaying.
THE BUDDHA: What is impermanent—is it satisfactory or unsatisfactory?
ĀNANDA: Unsatisfactory, Lord.
THE BUDDHA: What is impermanent, unsatisfactory, subject to change—is it fit to be regarded as: “This is mine, this I am, this is my self”?
ĀNANDA: No, Blessed One.
THE BUDDHA: The same applies to feelings, perceptions, mental formations, and consciousness. All five aggregates (skandhas) are impermanent, unsatisfactory, and subject to change. None of them is the self.
ĀNANDA: Then what am I, Lord? Do I not exist?
THE BUDDHA: Ānanda, I do not say “you do not exist.” I say that what you call “I” is a convenient label for a process, not a permanent entity.
Think of a chariot. Is it the wheels? The axle? The body? The reins? No single part is “the chariot,” yet when all parts come together, we conveniently call it a chariot. Remove the parts, and where is the chariot?
Similarly, “Ānanda” is a convenient designation for the coming together of the five aggregates—body, feelings, perceptions, mental formations, consciousness. But there is no unchanging essence, no permanent self behind them.
ĀNANDA: This is difficult to grasp, Lord.
THE BUDDHA: It is difficult because we have habitually believed in a self since beginningless time. But observe closely:
Where is the “I” that was Ānanda the child? That body is gone, those thoughts are gone, those feelings are gone. The “I” that is Ānanda now is different from the “I” that was Ānanda yesterday. Which one is the real Ānanda?
The truth is: there is a continuously changing process that we label “Ānanda,” but no permanent, unchanging self.
ĀNANDA: And realizing this—what does it accomplish?
THE BUDDHA: When you truly realize there is no self, who is there to suffer? Who is there to crave? Who is there to be bound?
The illusion of self is the root of all suffering. When this illusion is seen through, suffering ceases.
The Practice of Mindfulness
ĀNANDA: Blessed One, you speak of seeing through illusion, realizing no-self. But how? What is the practice?
THE BUDDHA: The practice is satipaṭṭhāna—the establishment of mindfulness. This is the direct path to purification, to the overcoming of sorrow, to the end of suffering, to nibbāna.
There are four foundations of mindfulness:
1. Mindfulness of the Body (Kāyānupassanā):
Be aware of the body in the body. When breathing in, know that you are breathing in. When breathing out, know that you are breathing out. When walking, know that you are walking. When sitting, know that you are sitting.
Whatever posture the body is in, know it. Whatever the body does, observe it without identification: “This is the body acting, but I am not the body. I am the awareness observing the body.”
2. Mindfulness of Feelings (Vedanānupassanā):
When a pleasant feeling arises, know: “A pleasant feeling has arisen.” When an unpleasant feeling arises, know: “An unpleasant feeling has arisen.” When a neutral feeling arises, know: “A neutral feeling has arisen.”
Do not grasp at pleasant feelings. Do not push away unpleasant feelings. Simply observe them arising and passing away. See that all feelings are impermanent, unsatisfactory, not-self.
3. Mindfulness of Mind (Cittānupassanā):
Know the state of your mind. When the mind is lustful, know: “The mind is lustful.” When it is free from lust, know: “The mind is free from lust.” When it is angry, know it. When it is deluded, know it. When it is concentrated, know it. When it is scattered, know it.
Be like a mirror that reflects everything without attachment, without aversion, without delusion.
4. Mindfulness of Mental Objects (Dhammānupassanā):
Observe the five hindrances: sensual desire, ill-will, sloth and torpor, restlessness and worry, doubt. Know when they are present and when they are absent.
Observe the seven factors of awakening: mindfulness, investigation of phenomena, energy, joy, tranquility, concentration, equanimity. Cultivate them.
Contemplate the Four Noble Truths: suffering, its origin, its cessation, and the path.
ĀNANDA: And through this practice, Lord, one reaches nibbāna?
THE BUDDHA: Through this practice, one sees things as they truly are. One sees impermanence (anicca), suffering (dukkha), and non-self (anattā). When these three characteristics are clearly seen, wisdom arises. When wisdom arises, craving ceases. When craving ceases, suffering ceases. This is nibbāna—the extinction of craving, the end of suffering.
The Nature of Nibbāna
ĀNANDA: Blessed One, what is this nibbāna? Is it annihilation? Do we cease to exist?
THE BUDDHA: Ānanda, many have asked this. Listen to what nibbāna is NOT:
It is not annihilation, for there is no self to be annihilated. It is not eternal existence, for existence itself is conditioned and impermanent. It is not a place you go to after death. It is not a state you attain in the future.
Nibbāna is the cessation of craving, the extinction of greed, hatred, and delusion. It is freedom from all conditioning. It is peace here and now.
ĀNANDA: But Lord, how can we speak of it if it’s beyond all concepts?
THE BUDDHA: We can point to it, Ānanda, though we cannot fully describe it. Let me give you some indications:
There is, monks, an unborn, unbecome, unmade, unconditioned. If there were not this unborn, unbecome, unmade, unconditioned, there would be no escape from the born, become, made, conditioned. But since there is an unborn, unbecome, unmade, unconditioned, therefore there is escape from the born, become, made, conditioned.
ĀNANDA: Is it blissful, Lord?
THE BUDDHA: The highest bliss. Not the bliss of sensual pleasure, which is fleeting and leaves craving in its wake. But the bliss of peace, of freedom, of the cessation of all turmoil. The bliss of no longer being driven by craving, no longer being bound by delusion.
Those who have tasted it know it cannot be described. Those who have not tasted it cannot understand the description. It must be experienced directly.
The Gradual Path
ĀNANDA: Lord, is awakening sudden or gradual?
THE BUDDHA: Both, Ānanda. The path is gradual, like the ocean that slopes gradually, not dropping off abruptly. Step by step, one practices:
Sīla (Ethical Conduct):
- Right speech, right action, right livelihood
- The five precepts: no killing, stealing, sexual misconduct, lying, or intoxicants
- This purifies one’s actions and creates a stable foundation
Samādhi (Concentration):
- Right effort, right mindfulness, right concentration
- Meditation that calms the mind, develops one-pointedness
- The jhānas (absorptions) if one has the capacity
Paññā (Wisdom):
- Right view, right intention
- Insight into the three characteristics: impermanence, suffering, non-self
- Direct realization of the Four Noble Truths
This is the gradual training. But the moment of awakening—when the last fetter is broken, when the truth is finally seen—that is sudden. Like the sun rising: the dawn is gradual, but the moment the sun appears above the horizon is instantaneous.
ĀNANDA: And one who completes this path—what is he like?
THE BUDDHA: He is an arahant—one who has destroyed the āsavas (mental intoxicants), who is fully liberated. He has:
- Abandoned the five lower fetters: belief in a permanent self, doubt, attachment to rites and rituals, sensual desire, ill-will
- Abandoned the five higher fetters: desire for material existence, desire for immaterial existence, conceit, restlessness, ignorance
He lives in the world but is not of it. He acts but is not attached to the fruits of action. He experiences pleasure and pain but is not shaken by them. He has reached the other shore.
The Parable of the Raft
ĀNANDA (after some silence): Lord, you have given us the Dhamma, the teaching. Should we cling to it?
THE BUDDHA: Excellent question, Ānanda. Let me tell you a parable.
Suppose a man traveling along a path came to a great expanse of water. The near shore was dangerous and frightening, while the far shore was safe and free from danger. But there was no boat or bridge.
So he gathered grass, twigs, branches, and leaves and made a raft. Using the raft, he safely crossed to the far shore.
Now, having crossed over, he thinks: “This raft has been very useful to me. I will carry it on my back as I continue my journey.”
What do you think, Ānanda? Would that man be doing the right thing?
ĀNANDA: No, Lord. Having crossed, he should leave the raft behind.
THE BUDDHA: In the same way, the Dhamma is like a raft—for the purpose of crossing over, not for the purpose of clinging to. Even the Dhamma must be let go of, how much more so wrong views!
ĀNANDA: So even your teachings, Lord, are not ultimate truth?
THE BUDDHA: They point to the truth, Ānanda. They are fingers pointing at the moon. Don’t mistake the finger for the moon. Don’t cling to the teachings; use them to see the truth directly, then let them go.
I teach only one thing: suffering and the end of suffering. All else is elaboration.
On Compassion and Wisdom
ĀNANDA: Blessed One, you teach wisdom and insight. But you also show great compassion. How are they related?
THE BUDDHA: They are two wings of the same bird, Ānanda. Wisdom without compassion is cold and lifeless. Compassion without wisdom is blind and can cause harm.
When you see deeply into the nature of things—when you see that all beings suffer, that all are caught in the web of craving and delusion—natural compassion arises. How can you not feel compassion for beings who suffer unnecessarily, who are bound by ignorance?
And when you act with compassion, wisdom deepens. You see more clearly the causes of suffering. You understand more deeply the truth of interdependence—that we are not separate selves but intimately connected with all beings.
ĀNANDA: Should we try to save all beings?
THE BUDDHA: You cannot save anyone, Ānanda. I cannot save anyone. Each person must walk the path themselves. But you can:
- Teach the Dhamma to those ready to hear
- Set an example through your conduct
- Offer support and encouragement
- Show the way without forcing anyone to follow
I have pointed out the path. Each must walk it themselves. I am only the teacher, not the savior.
ĀNANDA: Yet you teach out of compassion?
THE BUDDHA: Yes. And you too should practice for the welfare of many, for the happiness of many, out of compassion for the world. This is the bodhisattva path—not for your own liberation alone, but for the liberation of all beings.
The Final Teaching
ĀNANDA (with tears): Lord, you speak of your passing. Soon you will enter parinibbāna. Who will be our teacher then? How shall we live?
THE BUDDHA: Ānanda, do not cry. Have I not told you that separation from all that is dear and beloved is inevitable? How could that which is born, come into being, compounded, and subject to decay, not pass away?
After I am gone:
Be a lamp unto yourselves. Be a refuge unto yourselves. Take no other refuge.
Let the Dhamma be your lamp and your refuge. Abide contemplating the body in the body, feelings in feelings, mind in mind, mental objects in mental objects—ardent, clearly comprehending, mindful, having subdued greed and distress with reference to the world.
Whoever does this—whether now or after I am gone—they will reach the highest, if they are desirous of learning.
ĀNANDA: But Lord, so many rules, so many teachings. What is essential?
THE BUDDHA: Three things, Ānanda, three things:
1. Abandon all unwholesome actions 2. Cultivate wholesome actions 3. Purify your mind
This is the teaching of all Buddhas. Everything else is commentary.
ĀNANDA (bowing deeply): Lord, you have been like a father to me, more than a father. You have shown me the way from darkness to light.
THE BUDDHA: And you, Ānanda, have been a devoted attendant, a true friend. But remember: I am not your refuge. The truth is your refuge. The Dhamma is your refuge.
All conditioned things are subject to decay. Strive on with diligence.
(These were among the Buddha’s last words before he entered parinibbāna.)
The Teaching
The Four Noble Truths
1. Dukkha (Suffering/Unsatisfactoriness):
- Birth, aging, illness, death
- Union with the unpleasant, separation from the pleasant
- Not getting what one wants
- The five aggregates of clinging
2. Samudaya (Origin of Suffering):
- Craving (taṇhā) for sensual pleasures
- Craving for existence and becoming
- Craving for non-existence
- Ignorance (avijjā) of the true nature of reality
3. Nirodha (Cessation of Suffering):
- Complete cessation of craving
- Nibbāna—the unconditioned, the unborn
- Possible here and now, not only after death
4. Magga (The Path to Cessation):
- The Noble Eightfold Path
The Noble Eightfold Path
Wisdom (Paññā):
- Right View: Understanding the Four Noble Truths
- Right Intention: Renunciation, goodwill, harmlessness
Ethical Conduct (Sīla): 3. Right Speech: Truthful, harmonious, gentle, meaningful 4. Right Action: No killing, stealing, sexual misconduct 5. Right Livelihood: Ethical means of support
Concentration (Samādhi): 6. Right Effort: Abandon unwholesome, cultivate wholesome 7. Right Mindfulness: The four foundations 8. Right Concentration: Jhānas, meditative absorptions
The Three Characteristics (Tilakkhaṇa)
1. Anicca (Impermanence):
- All conditioned phenomena are transient
- Nothing lasts, everything changes
- Clinging to what changes causes suffering
2. Dukkha (Suffering/Unsatisfactoriness):
- What is impermanent is unsatisfactory
- Cannot provide lasting happiness
- The nature of conditioned existence
3. Anattā (Non-Self):
- No permanent, unchanging self
- The five aggregates are not “I” or “mine”
- Process, not entity
Practical Application
Daily Mindfulness Practice
Morning:
- Upon waking: “Breathing in, I know I am breathing in”
- Setting intention: “May I practice mindfulness throughout this day”
- Contemplating impermanence: “This day will pass”
Throughout the day:
- Walking: Aware of each step
- Eating: Aware of tastes, textures, the process of eating
- Working: Fully present with each task
- Speaking: Mindful of words before speaking
Evening:
- Review the day: What was wholesome? What was unwholesome?
- Forgiveness: For yourself and others
- Gratitude: For teachings, teachers, opportunities to practice
- Dedication: “May this practice benefit all beings”
Meditation Practice
Ānāpānasati (Mindfulness of Breathing):
- Sit comfortably, back straight
- Close eyes or lower gaze
- Breathe naturally
- Focus attention on breath at nostrils, chest, or abdomen
- When mind wanders, gently return to breath
- Note: “Breathing in… breathing out”
- Continue for set period (start with 15-20 minutes)
Vipassanā (Insight Meditation):
- Establish mindfulness of body/breath
- Expand awareness to include all sensations
- Note arising and passing of phenomena
- Observe without attachment or aversion
- See impermanence, suffering, non-self directly
- Let insights arise naturally
Living the Precepts
The Five Precepts (for laypeople):
- Abstain from killing living beings
- Abstain from taking what is not given
- Abstain from sexual misconduct
- Abstain from false speech
- Abstain from intoxicants that cloud the mind
Application:
- Not just avoiding harm, but actively cultivating kindness
- Not just avoiding stealing, but practicing generosity
- Not just avoiding sexual harm, but cultivating respect
- Not just avoiding lies, but speaking truth with compassion
- Not just avoiding intoxication, but maintaining mindfulness
Questions and Answers
Q: Is Buddhism atheistic? What about God?
A: The Buddha did not deny or affirm God. He said such questions are not conducive to liberation. Focus on ending suffering here and now.
Q: What happens after death?
A: The Buddha taught rebirth based on karma for those not yet liberated. For the arahant, no more rebirth—but what that means is beyond concepts.
Q: Can I practice Buddhism while following another religion?
A: The Buddha’s teachings are pragmatic, not dogmatic. Practice what helps you end suffering. Test it for yourself.
Q: How long does it take to reach enlightenment?
A: The Buddha taught various timelines based on practice intensity. Some reach stream-entry quickly, full awakening may take longer. But don’t focus on the goal—practice now.
Q: What about loving relationships and family?
A: The Buddha taught lay disciples too. You can practice while being a householder. What matters is not attachment, not the relationship itself.
The Significance
Historical Impact
- Founded a tradition lasting 2,500+ years
- Spread across Asia, now worldwide
- Influenced philosophy, psychology, ethics
- Millions of practitioners and monastics
- Preserved the teachings (Pāli Canon, Sanskrit texts, translations)
Unique Contributions
Emphasis on personal verification:
- “Come and see” (ehipassiko)
- Don’t believe because I say so
- Test the teachings in your own experience
Middle Way:
- Between indulgence and extreme asceticism
- Between eternalism and nihilism
- Between ritual dependence and rejection of ethics
Practical focus:
- Not metaphysical speculation
- Not faith-based salvation
- But direct experience of liberation
Contemplation
*Ānanda wept as the Buddha lay dying.
”Master, who will teach us?
Who will guide us?
Who will we rely on?”
The Buddha smiled:
“Be a lamp unto yourself.
Let the Dhamma be your guide.
Take no other refuge.”
Not a person,
Not a belief,
Not even the Buddha himself—
But the truth you discover within.
Impermanent are all conditioned things.
Suffering is clinging to what changes.
No-self is the truth that sets you free.
Walk the path with diligence.
Practice mindfulness moment by moment.
Let go of craving.
See things as they are.
This is the way to the end of suffering.
This is the teaching of the Buddha.
This is the mirror of Dhamma,
Reflecting your own true nature.*
May you, like Ānanda, practice with diligence and realize the truth that ends all suffering. May you be a lamp unto yourself. 🙏✨