The Buddha is said to have died at age 80 between 486-483 B.C. in Kushinagar, lying on a bed under two trees. when he is described as having achieved mahanirvana, or absolute spiritual emancipation. Three months before his physical death , Buddha was again tempted by Mara, who again tried to divert The Buddha from his rendezvous with eternal bliss and again failed. According to legend, The Buddha was cremated and given a funeral usually reserved kings. His disciples consoled themselves by saying “Dharma is our support.” Siddhartha's remains and possessions were divided up among groups of followers who built memorials known as stupas (hemispherical burial mounds), where the holy relics were entombed. Some of these stupas became important pilgrimage sites.
Buddha reportedly died after eating spoiled meat. Some say he died from food poisoning from contaminated pork. Others say he died from eating a poisonous mushroom. His last words reportedly were, "All this decay. A Buddha can only point the way. Become a lamp unto yourself. Work out your salvation. Strive on diligently...Growing old is the dharma of all composite things.” For The Buddha death was like the final fade out of a movie. His human life was over. More rebirths were not required. He therefore was finally free and could say goodbye to human bodies. He is said to have passed into nirvana seven days after his death.
Dr Mettanando Bhikkhu wrote in the Bangkok Post: “Ancient texts weave two stories about the Lord Buddha's death....The Mahaparinibbana Sutra, from the Long Discourse of Pali Tipitaka, is without doubt the most reliable source for details on the death of...Lord Buddha. It is composed in a narrative style that allows readers to follow the story of the last days of the Buddha, beginning a few months before he died. [Source: Venerable Dr Mettanando Bhikkhu, Bangkok Post, May 17, 2000. Dr Bhikkhu was a physician before entering the monk hood. He was based at Wat Raja Orasaram in 2000 -]
“The sutra paints two conflicting personalities of the Buddha, one overriding the other. The first personality was that of a miracle worker who beamed himself and his entourage of monks across the Ganges River (D II, 89), who had a divine vision of the settlement of gods on earth (D II, 87), who could live until the end of the world on condition that someone invite him to do so (D II, 103), who determined the time of his own death (D II, 105), and whose death was glorified by the shower of heavenly flowers and sandal powder and divine music (D II, 138). The other personality was that of an old man, who grumbled about his failing health and growing senility (D II, 120), who almost lost his life because of a severe pain during his last retreat at Vesali (D II, 100), and who was forced to come to terms with his unexpected illness and death after consuming a special cuisine offered by his generous host.
These two personalities take turns emerging in different parts of the narrative. Moreover, there also appear to be two explanations of the Buddha's cause of death: One is that the Buddha died because his attendant, Ananda, failed to invite him to live on to the age of the world or even longer (D II, 117). The other is that he died by a sudden illness which began after he ate what is known as "Sukaramaddava" (D II, 127-157). The former story was probably a legend, or the result of a political struggle within the Buddhist community during a stage of transition, whereas the latter sounds more realistic and accurate in describing a real life situation that happened in the Buddha's last days. “ -
“Theravada Buddhist tradition has adhered to the assumption that the historical Buddha passed away during the night of the full moon in the lunar month of Visakha (which falls sometime in May to June). But the timing contradicts information given in the sutra, which states clearly that the Buddha died soon after the rainy-season retreat, most likely during the autumn or mid-winter, that is, November to January. A description of the miracle of the unseasonal blooming of leaves and flowers on the sala trees, when the Buddha was laid down between them, indicates the time frame given in the sutra. Autumn and winter, however, are seasons that are not favourable for the growth of mushrooms, which some scholars believe to be the source of the poison that the Buddha ate during his last meal.” -
Websites and Resources on Buddhism: Buddha Net buddhanet.net/e-learning/basic-guide ; Religious Tolerance Page religioustolerance.org/buddhism ; Wikipedia article Wikipedia ; Internet Sacred Texts Archive sacred-texts.com/bud/index ; Introduction to Buddhism webspace.ship.edu/cgboer/buddhaintro ; Early Buddhist texts, translations, and parallels, SuttaCentral suttacentral.net ; East Asian Buddhist Studies: A Reference Guide, UCLA web.archive.org ; View on Buddhism viewonbuddhism.org ; Tricycle: The Buddhist Review tricycle.org ; BBC - Religion: Buddhism bbc.co.uk/religion ; Buddhist Centre thebuddhistcentre.com; A sketch of the Buddha's Life accesstoinsight.org ; What Was The Buddha Like? by Ven S. Dhammika buddhanet.net ; Jataka Tales (Stories About Buddha) sacred-texts.com ; Illustrated Jataka Tales and Buddhist stories ignca.nic.in/jatak ; Buddhist Tales buddhanet.net ; Arahants, Buddhas and Bodhisattvas by Bhikkhu Bodhi accesstoinsight.org ; Victoria and Albert Museum vam.ac.uk/collections/asia/asia_features/buddhism/index
Where Buddha Renounced the World and Died
Faxian (A.D. 337– 422 ), a Chinese Buddhist monk who traveled on foot to India, wrote in “A Record of Buddhistic Kingdoms":“East from here four yojanas, there is the place where the heir-apparent sent back Chandaka, with his white horse; and there also a stupa was erected. Four yojanas to the east from this, (the travellers) came to the Charcoal stupa, where there is also a monastery. [Source: “A Record of Buddhistic Kingdoms” by Fa-Hsien (Faxian) of his Travels in India and Ceylon (A.D. 399-414), Translated James Legge, 1886, gutenberg.org/ /]
“Going on twelve yojanas, still to the east, they came to the city of Kusanagara (in Nepal near the border of India), on the north of which, between two trees, on the bank of the Nairanjana river, is the place where the World-honoured one, with his head to the north, attained to pari-nirvana (and died). There also are the places where Subhadra, the last (of his converts), attained to Wisdom (and became an Arhat); where in his coffin of gold they made offerings to the World-honoured one for seven days, where the Vajrapani laid aside his golden club, and where the eight kings divided the relics (of the burnt body):—at all these places were built stupas and monasteries, all of which are now existing. /
“In the city the inhabitants are few and far between, comprising only the families belonging to the (different) societies of monks. Going from this to the south-east for twelve yojanas, they came to the place where the Lichchhavis wished to follow Buddha to (the place of) his pari-nirvana, and where, when he would not listen to them and they kept cleaving to him, unwilling to go away, he made to appear a large and deep ditch which they could not cross over, and gave them his alms-bowl, as a pledge of his regard, (thus) sending them back to their families. There a stone pillar was erected with an account of this event engraved upon it.” /
The Buddha Enters Nirvana
Ashvagosha, 'Buddhacarita,' XXVI, 83-6, 88-106 reads: “Thereupon the Buddha turned to his Disciples, and said to them: 'Everything comes to an end, though it may last for an aeon. The hour of parting is bound to come in the end. Now I have done what I could do, both for myself and for others. To stay here would from now on be without any purpose. I have disciplined, in heaven and on earth, all those whom I could discipline, and I have set them in the stream. Hereafter this my Dharma, 0 monks, shall abide for generations and generations among living beings. Therefore, recognize the true nature of the living world, and do not be anxious; for separation cannot possibly be avoided. Recognize that all that lives is subject to this law; and strive from today onwards that it shall be thus no more ! When the light of gnosis has dispelled the darkness of ignorance, when an existence has been seen as without substance, peace ensues when life draws to an end, which seems to cure a long sickness at last. Everything, whether stationary or moveable, is bound to perish in the end. Be ye therefore mindful and vigilant! The time for my entry into Nirvana has now arrived. These are my last words!' , [Source: Edward Conze, in Conze (ed.), “Buddhist Scriptures” (Penguin Books, 1959), pp. 62-4, Eliade Page website]
“Thereupon, supreme in his mastery of the trances, He at that moment entered into the first trance, emerged from it and went on to the second, and so in due order he entered all of them without omitting one. And then, when he had ascended through all the nine stages of meditational attainment, the great Seer reversed the process, and returned again to the first trance. Again he emerged from that, and once more he ascended step by step to the fourth trance. When he emerged from the practice of that, he came face to face with everlasting Peace.
“And when the Sage entered Nirvana, the earth quivered like a ship struck by a squall, and firebrands fell from the sky. The heavens were lit up by a preternatural fire, which burned without fuel, without smoke, without being fanned by the wind. Fearsome thunderbolts crashed down on the earth, and violent winds raged in the sky. The moon's light waned, and, in spite of a cloudless sky, an uncanny darkness spread everywhere. The rivers, as if overcome with grief, were filled with boiling water. Beautiful flowers grew out of season on the Sal trees above the Buddha's couch, and the trees bent down over him and showered his golden body with their flowers. Like as many gods the five-headed Nagas stood motionless in the sky, their eyes reddened with grief, their hoods closed and their bodies kept in restraint, and with deep devotion they gazed upon the body of the Sage. But, well-established in the practice of the -supreme Dharma, the gathering of the gods round king Vaishravana was not grieved and shed no tears, so great was their attachment to the Dharma. The Gods of the Pure Abode, though they had great reverence for the Great Seer, remained composed, and their minds were unaffected; for they hold the things of this world in the utmost contempt. The Kings of the Gandharvas and Nagas, as well as the Yakshas and the Devas who rejoice in the true Dharma-they all stood in the sky, mourning and absorbed in the utmost grief. But Mara's hosts felt that they had obtained their heart's desire. Overjoyed they uttered loud laughs, danced about, hissed like snakes, and triumphantly made a frightful din by beating drums, gongs and tom-toms. And the world, when the Prince of Seers had passed beyond, became like a mountain whose peak has been shattered by a thunderbolt; it became like the sky without the moon, like a pond whose lotuses the frost has withered, or like learning rendered ineffective by lack of wealth.”
The Buddha Announces that He has Entered Nirvana
The Buddha, considered as a spiritual principle and not as a historical person, is called 'Tathagata.' The original meaning of the term is no longer known. ('Saddharmapundarika,' XV, 268-72) — The Tathagata Announces That He Has Entered Nirvana — reads: “The Lord said- As a result of my sustaining power this world, with its Gods, men and Asuras, forms the notion that recently the Lord Shakyamuni, after going forth from his home among the Shakyas, has awoken to full enlightenment, on the terrace of enlightenment, by the town of Gaya, [Source: Translation by Edwin Conze, in Conze, et “al., Buddhist Texts through the Ages” (Oxford: Bruno Cassirer. 1954, Eliade Page website]
“But one should not see it thus, sons of good family. In fact it is many hundreds of thousands of myriads of Kotis of aeons ago that I, have awoken to full enlightenment. . . . Ever since, during all that time I have demonstrated Dharma to beings in this Saha world system, and also in hundreds of thousands of Nayutas of Kotis of other world systems. But when I have spoken of other Tathagatas, beginning with the Tathagata Dipinkara, and of the Nirvana of these Tathagatas, then that has just been conjured up by me as an emission of the skill in means by which I demonstrate Dharma.
“Moreover, the Tathagata surveys the diversity in the faculties and vigour of successive generations of beings. To each generation he announces his name, declares that he has entered Nirvana, and brings peace to beings by various discourses on Dharma. To beings who are of low disposition, whose store of merit is small, and whose depravities are many, he says in that case: 'I am young in years, monks, I have left the home of my family, and but lately have I won full enlighten ment.' But when the Tathagata, although fully enlightened for s long, declares that he has been fully enlightened but recently, the such discourses on Dharma have been spoken for no other reason than to bring beings to maturity and to save them. All these discourse on Dharma have been taught by the Tathagata in order to discipline beings.
“And whatever the Tathagata says to educate beings, and whatever the Tathagata utters,-whether he appears as himself or as another whether under his own authority or another,-all these discourses o Dharma are taught as factually true by the Tath-agata, and there I no false speech in them on the part of the Tathagata. For the Tath-a gata has seen the triple world as it really is: It is not born, it dies not there is no decease or rebirth, no Samsara- or Nirvana; it is not real or unreal, not existent, or non-existent, not such, or otherwise, no false or not-false. Not in such a way has the Tathagata seen the triple world as the foolish common people see it. The Tathagata I face to face with the reality of dharmas; he can therefore be under no delusion about them. Whatever words the Tathagata may utter with regard to them, they are true, not false, not otherwise.
“He utters, however, different discourses on Dharma, which differ I their objective basis, to beings who differ in their mode of life an their intentions, and who wander amidst discriminations and percep tions, in order to generate the roots of good in them. For a Tathagata performs a Tathagata's work. Fully enlightened for ever so long, the Tathagata has an endless span of life, he lasts for ever. Although the Tathagata has not entered Nirvana, he makes a show of entering Nirvana, for the sake of those who have to be educated. And eve today my ancient course as a Bodhisattva is still incomplete, and m life-span is not yet ended. From today onwards still twice as man hundreds of thousands of Nayutas of Kotis of aeons must elapse before my life-span is complete. Although therefore I do not at present enter into Nirvana (or extinction), nevertheless I announce my Nirvana. For by this method I bring beings to maturity. Because it might b that, if I stayed here too long and could be seen too often, beings wh have performed no meritorious actions, who are without merit, poorly lot, eager for sensuous pleasures, blind, and wrapped in net of false views, would, in the knowledge that the Tathagata stay (here all the time), get the notion that life is a mere sport, and would not conceive the notion that the (sight of the) Tathagata is hard to obtain. In the conviction that the Tathagata is always at hand they would not exert their vigour for the purpose of escaping from the triple world, and they would not conceive of the Tathagata as hard to obtain.”
Sankasya and Buddha's Ascent to and Descent from Heaven
Faxian wrote: “From this they proceeded south-east for eighteen yojanas, and found themselves in a kingdom called Sankasya (an ancient city present-day Uttar Pradesh state, India), at the place where Buddha came down, after ascending to the Trayastrimsas heaven, and there preaching for three months his Law for the benefit of his mother. Buddha had gone up to this heaven by his supernatural power, without letting his disciples know; but seven days before the completion (of the three months) he laid aside his invisibility, and Anuruddha, with his heavenly eyes, saw the World-honoured one, and immediately said to the honoured one, the great Mugalan, "Do you go and salute the World-honoured one." Mugalan forthwith went, and with head and face did homage at (Buddha's) feet. They then saluted and questioned each other, and when this was over, Buddha said to Mugalan, "Seven days after this I will go down to Jambudvipa;" and thereupon Mugalan returned. At this time the great kings of eight countries with their ministers and people, not having seen Buddha for a long time, were all thirstily looking up for him, and had collected in clouds in this kingdom to wait for the World-honoured one. [Source: “A Record of Buddhistic Kingdoms” by Fa-Hsien (Faxian) of his Travels in India and Ceylon (A.D. 399-414), Translated James Legge, 1886, gutenberg.org/ /]
“Then the bhikshuni Utpala thought in her heart, "To-day the kings, with their ministers and people, will all be meeting (and welcoming) Buddha. I am (but) a woman; how shall I succeed in being the first to see him?" Buddha immediately, by his spirit-like power, changed her into the appearance of a holy Chakravartti king, and she was the foremost of all in doing reverence to him. /
“As Buddha descended from his position aloft in the Trayastrimsas heaven, when he was coming down, there were made to appear three flights of precious steps. Buddha was on the middle flight, the steps of which were composed of the seven precious substances. The king of Brahma-loka also made a flight of silver steps appear on the right side, (where he was seen) attending with a white chowry in his hand. Sakra, Ruler of Devas, made (a flight of) steps of purple gold on the left side, (where he was seen) attending and holding an umbrella of the seven precious substances. An innumerable multitude of the devas followed Buddha in his descent. When he was come down, the three flights all disappeared in the ground, excepting seven steps, which continued to be visible. Afterwards king Asoka, wishing to know where their ends rested, sent men to dig and see. They went down to the yellow springs without reaching the bottom of the steps, and from this the king received an increase to his reverence and faith, and built a vihara over the steps, with a standing image, sixteen cubits in height, right over the middle flight. Behind the vihara he erected a stone pillar, about fifty cubits high, with a lion on the top of it. Let into the pillar, on each of its four sides, there is an image of Buddha, inside and out shining and transparent, and pure as it were of lapis lazuli. Some teachers of another doctrine once disputed with the Sramanas about (the right to) this as a place of residence, and the latter were having the worst of the argument, when they took an oath on both sides on the condition that, if the place did indeed belong to the Sramanas, there should be some marvellous attestation of it. When these words had been spoken, the lion on the top gave a great roar, thus giving the proof; on which their opponents were frightened, bowed to the decision, and withdrew. /
“Through Buddha having for three months partaken of the food of heaven, his body emitted a heavenly fragrance, unlike that of an ordinary man. He went immediately and bathed; and afterwards, at the spot where he did so, a bathing-house was built, which is still existing. At the place where the bhikshuni Utpala was the first to do reverence to Buddha, a stupa has now been built.” /
Did the Buddha Die of Food Poisoning or an Ulcer?
Dr Mettanando Bhikkhu wrote in the Bangkok Post: “A number of studies have focused on the nature of the special cuisine that the Buddha ate during his last meal as being the agent of his death... In the Mahaparinibbana sutra, we are told that the Buddha became ill suddenly after he ate a special delicacy, Sukaramaddava, literally translated as "soft pork", which had been prepared by his generous host, Cunda Kammaraputta. [Source: Venerable Dr Mettanando Bhikkhu, Bangkok Post, May 17, 2000. Dr Bhikkhu was a physician before entering the monk hood. He was based at Wat Raja Orasaram in 2000 -]
“The name of the cuisine has attracted the attention of many scholars, and it has been the focus of academic research on the nature of the meal or ingredients used in the cooking of this special dish. The sutra itself provides details concerning the signs and symptoms of his illness in addition to some reliable information about his circumstances over the previous four months, and these details are also medically significant. The sutra begins with King Ajatasattus' plot to conquer a rival state, Vajji. The Buddha had journeyed to Vajji to enter his last rainy- season retreat. It was during this retreat that he fell ill. The symptoms of the illness were sudden, severe pain. However, the sutra provides no description of the location and character of his pain. It mentions his illness briefly, and says that the pain was intense, and almost killed him. -
“Subsequently, the Buddha was visited by Mara, the God of Death, who invited him to pass away. The Buddha did not accept the invitation right away. It was only after Ananda, his attendant, failed to recognise his hint for an invitation to remain that he died. This piece of the message, though tied up with myth and supernaturalism, gives us some medically significant information. When the sutra was composed, its author was under the impression that the Buddha died, not because of the food he ate, but because he already had an underlying illness that was serious and acute-and had the same symptoms of the disease that finally killed him.” -
It is possible analyze The Buddha’s death from the description of symptoms and signs given in the Mahaparinibbana sutra. Dr Bhikkhu wrote: “The sutra tells us that the Buddha felt ill immediately after eating the Sukaramaddava. Since we do not know anything about the nature of this food, it is difficult to name it as the direct cause of the Buddha's illness. But from the descriptions given, the onset of the illness was quick. While eating, he felt there was something wrong with the food and he suggested his host have the food buried. Soon afterward, he suffered severe stomach pain and passed blood from his rectum. We can reasonably assume that the illness started while he was having his meal, making him think there was something wrong with the unfamiliar delicacy. Out of his compassion for others, he had it buried. Was food poisoning the cause of the illness? It seems unlikely. The symptoms described do not indicate food poisoning, which can be very acute, but would hardly cause diarrhoea with blood. -
“Usually, food poisoning caused by bacteria does not manifest itself immediately, but takes an incubation period of two to 12 hours to manifest itself, normally with acute diarrhoea and vomiting, but not the passage of blood. Another possibility is chemical poisoning, which also has an immediate effect, but it is unusual for chemical poisoning to cause severe intestinal bleeding. Food poisoning with immediate intestinal bleeding could only have been caused by corrosive chemicals such as strong acids, which can easily lead to immediate illness. But corrosive chemicals should have caused bleeding in the upper intestinal tract, leading to vomiting blood. None of these severe signs are mentioned in the text. Peptic ulcer diseases can be excluded from the list of possible illnesses as well. In spite of the fact that their onset is immediate, they are seldom accompanied by bloody stool. A gastric ulcer with intestinal bleeding produces black stool when the ulcer penetrates a blood vessel. An ulcer higher up in the digestive tract would be more likely to manifest itself as bloody vomiting, not a passage of blood through the rectum. -
“Other evidence against this possibility is that a patient with a large gastric ulcer usually does not have an appetite. By accepting the invitation for lunch with the host, we can assume that the Buddha felt as healthy as any man in his early 80s would feel. Given his age we cannot rule out that the Buddha did not have a chronic disease, such as cancer or tuberculosis or a tropical infection such as dysentery or typhoid, which could have been quite common in the Buddha's time. These diseases could produce bleeding of the lower intestine, depending on their location. They also agree with the history of his earlier illness during the retreat. But they can be ruled out, since they are usually accompanied by other symptoms, such as lethargy, loss of appetite, weight loss, growth or mass in the abdomen. None of these symptoms were mentioned in the sutra. A large haemorrhoid can cause severe rectal bleeding, but it is unlikely that a haemorrhoid could cause severe abdominal pain unless it is strangulated. But then it would have greatly disturbed the walking of the Buddha to the house of his host, and rarely is haemorrhoid bleeding triggered by a meal.” -
Did the Buddha Die of Mesenteric Infarction?
Dr Mettanando Bhikkhu wrote in the Bangkok Post:“A disease that matches the described symptoms-accompanied by acute abdominal pain and the passage of blood, commonly found among elderly people, and triggered by a meal-is mesenteric infarction, caused by an obstruction of the blood vessels of the mesentery. It is lethal. Acute mesenteric ischaemia (a reduction in the blood supply to the mesentery) is a grave condition with a high rate of mortality. The mesentery is a part of the intestinal wall that binds the whole intestinal tract to the abdominal cavity. [Source: Venerable Dr Mettanando Bhikkhu, Bangkok Post, May 17, 2000. Dr Bhikkhu was a physician before entering the monk hood. He was based at Wat Raja Orasaram in 2000 -]
“Mesenteric infarction is a disease commonly found among elderly people, caused by the obstruction of the main artery that supplies the middle section of the bowel-the small intestine-with blood. The most common cause of the obstruction is the degeneration of the wall of the blood vessel, the superior mesenteric artery, causing severe abdominal pain, also known as abdominal angina. Normally, the pain is triggered by a large meal, which requires a higher flow of blood to the digestive tract. As the obstruction persists, the bowel is deprived of its blood supply, which subsequently leads to an infarction, or gangrene, of a section of the intestinal tract. This in turn results in a laceration of the intestinal wall, profuse bleeding into the intestinal tract, and then bloody diarrhoea. The disease gets worse as the liquid and content of the intestine oozes out into the peritoneal cavity, causing peritonitis or inflammation of the abdominal walls. This is already a lethal condition for the patient, who often dies due to the loss of blood and other fluid. If it is not corrected by surgery, the disease often progresses to septic shock due to bacterial toxins infiltrating the blood stream. -
“An infarction of the vessels of the mesentery normally causes the death of the tissue in a large section of the intestinal tract, which results in a laceration of the intestinal wall. This normally produces severe pain in the abdomen and the passage of blood. The patient usually dies of acute blood loss. This condition matches the information given in the sutra. It is also confirmed later when the Buddha asked Ananda to fetch some water for him to drink, indicating intense thirst. As the story goes, Ananda refused, as he saw no source for clean water. He argued with the Buddha that the nearby stream had been muddied by a large caravan of carts. But the Buddha insisted he fetch water anyway. A question arises at this point: Why did the Buddha not go to the water himself, instead of pressing his unwilling attendant to do so? The answer is simple. The Buddha was suffering from shock caused by severe blood loss. He could no longer walk, and from then to his death bed he was most likely carried on a stretcher. If this was indeed the situation, the sutra remains silent about the Buddha's travelling to his deathbed, possibly because the author felt that it would be an embarrassment for the Buddha. -
“Geographically, we know that the distance between the place believed to be the house of Cunda and the place where the Buddha died was about 15 to 20 kilometres. It is not possible for a patient with such a grave illness to walk such a distance. More likely, what happened was that the Buddha was carried on a stretcher by a group of monks to Kusinara (Kushinagara). It remains a point of debate whether the Buddha really determined to pass away at this city, presumably not much larger than a town. From the direction of the Buddha's journey, given in the sutra, he was moving north from Rajagaha. It is possible that he did not intend to die there, but in the town where he was born, which would have taken a period of three months to reach. From the sutra, it is clear that the Buddha was not anticipating his sudden illness, or else he would not have accepted the invitation of his host. Kusinara was probably the nearest town where he could find a doctor to take care of him. It is not difficult to see a group of monks hurriedly carrying the Buddha on a stretcher to the nearest town to save his life. Before passing away, the Buddha told Ananda that Cunda was not to be blamed and that his death was not caused by eating Sukaramaddava. The statement is significant. The meal was not the direct cause of his death. The Buddha knew that the symptom was a repeat of an experience he'd had a few months earlier, the one which had almost killed him. Sukaramaddava, no matter the ingredients or how it was cooked, was not the direct cause of his sudden illness.” -
Analysis of The Buddha’s Death Symptoms
Dr Mettanando Bhikkhu wrote in the Bangkok Post: “From the diagnosis given above, we can be rather certain that the Buddha suffered from mesenteric infarction caused by an occlusion of the superior mesenteric artery. This was the cause of the pain that almost killed him a few months earlier during his last rainy-season retreat. With the progress of the illness, some of the mucosal lining of his intestine sloughed off, and this site became the origin of the bleeding. Arteriosclerosis, the hardening of the vessel wall caused by ageing, was the cause of the arterial occlusion, a small blockage that did not result in bloody diarrhoea, but is a symptom, also known to us as abdominal angina. He had his second attack while he was eating the Sukaramaddava. [Source: Venerable Dr Mettanando Bhikkhu, Bangkok Post, May 17, 2000. Dr Bhikkhu was a physician before entering the monk hood. He was based at Wat Raja Orasaram in 2000 -]
“The pain was probably not intense in the beginning, but made him feel that there was something wrong. Suspicious about the nature of the food, he asked his host to have it all buried, so that others might not suffer from it. Soon, the Buddha realised that the illness was serious, with the passage of blood and more severe pain in his abdomen. Due to the loss of blood, he went into shock. The degree of dehydration was so severe that he could not maintain himself any longer and he had to take shelter at a tree along the way. Feeling very thirsty and exhausted, he got Ananda to collect water for him to drink, even though he knew that the water was muddied. It was there that he collapsed until his entourage carried him to the nearest town, Kusinara, where there would have been a chance of finding a doctor or lodging for him to recover in. It was probably true that the Buddha got better after drinking to replace his fluid loss, and resting on the stretcher. -
“The experience with the symptoms told him that his sudden illness was the second attack of an existing disease. He told Ananda that the meal was not the cause of his illness, and that Cunda was not to blame. A patient with shock, dehydration and profuse blood loss usually feels very cold. This was the reason why he told his attendant to prepare a bed using four sheets of ifsanghati nf. According to Buddhist monastic discipline, a ifsanghatinfis a cloak, or extra piece of robe, very large, the size of a bed sheet, which the Buddha allowed monks and nuns to wear in winter. This information reflects how cold the Buddha felt because of his loss of blood. Clinically, it is not possible for a patient who is in a state of shock with severe abdominal pain, most likely peritonitis, pale and shivering, to be ambulatory. The Buddha was most likely put into a lodging, where he was nursed and warmed, located in the city of Kusinara. -
“This view is also confirmed with the description of Ananda who, weeping, swoons and holds onto the door of his lodge after learning that the Buddha was about to pass away. Normally, a patient with mesenteric infarction could live 10 to 20 hours. From the sutra we learn that the Buddha died about 15 to 18 hours after the attack. During that time, his attendants would have tried their best to comfort him, for example, by warming the room where he was resting, or by dripping some water into his mouth to quench his lingering thirst, or by giving him some herbal drinks. But it would be highly unlikely that a shivering patient would need someone to fan him as is described in the sutra. Off and on, he may have recovered from a state of exhaustion, allowing him to continue his dialogues with a few people. Most of his last words could have been true, and they were memorised by generations of monks until they were transcribed. But finally, late into the night, the Buddha died during a second wave of septic shock. His illness stemmed from natural causes coupled with his age, just as it would for anyone else.” -
“The hypothesis outlined above explains several scenes in the narrative of the sutra, namely, the pressuring of Ananda to fetch water, the Buddha's request for a fourfold cloak for his bed, the ordering of the meal to be buried, and so on. It also reveals another possibility of the actual means of transportation of the Buddha to Kusinara and the site of his death bed. Sukaramaddava, whatever its nature, was unlikely to have been the direct cause of his illness. The Buddha did not die by food poisoning. Rather, it was the size of the meal, relatively too large for his already troubled digestive tract, that triggered the second attack of mesenteric infarction that brought an end to his life.” -
Image Sources: Wikimedia Commons
Text Sources: East Asia History Sourcebook sourcebooks.fordham.edu , “Topics in Japanese Cultural History” by Gregory Smits, Penn State University figal-sensei.org, Asia for Educators, Columbia University afe.easia.columbia, Asia Society Museum asiasocietymuseum.org , “The Essence of Buddhism” Edited by E. Haldeman-Julius, 1922, Project Gutenberg, Virtual Library Sri Lanka lankalibrary.com “World Religions” edited by Geoffrey Parrinder (Facts on File Publications, New York); “Encyclopedia of the World's Religions” edited by R.C. Zaehner (Barnes & Noble Books, 1959); “Encyclopedia of the World Cultures: Volume 5 East and Southeast Asia” edited by Paul Hockings (G.K. Hall & Company, New York, 1993); “ National Geographic, the New York Times, Washington Post, Los Angeles Times, Smithsonian magazine, Times of London, The New Yorker, Time, Newsweek, Reuters, AP, AFP, Lonely Planet Guides, Compton's Encyclopedia and various books and other publications.
Last updated June 2022