This is how I heard. At one time the Blessed One was staying in the province of Kusinārā, in the Malla King’s sal garden, Upavattana, between the two sāl trees. That was the time of the Blessed One’s final extinguishing.
That moment the Blessed One told the monks: “Now I tell you, monks, all these conditioned things are subject to destruction, therefore practice the Dhamma diligently.” This was the last utterance of the Tathāgata.
Then the Blessed One attained the first jhāna. Having emerged from the first jhāna, he attained the second jhāna. Having emerged from the second jhāna, he attained the third jhāna. Having emerged from the third jhāna, he attained the fourth jhāna. Having emerged from the fourth jhāna, he attained the base of the infinity of space. Having emerged from the base of the infinity of space, he attained the base of the infinity of consciousness. Having emerged from the base of the infinity of consciousness, he attained the base of nothingness. Having emerged from the base of nothingness, he attained the base of neither perception nor non-perception. Having emerged from the base of neither perception nor non-perception, he attained the cessation of perception and feeling.
Having emerged from the cessation of perception and feeling, he attained the base of neither perception nor non-perception. Having emerged from the base of neither perception nor non-perception, he attained the base of nothingness. Having emerged from the base of nothingness, he attained the base of the infinity of consciousness. Having emerged from the base of the infinity of consciousness he attained the base of the infinity of space. Having emerged from the base of the infinity of space, he attained the fourth jhāna. Having emerged from the fourth jhāna, he attained the third jhāna. Having emerged from the third jhāna, he attained the second jhāna. Having emerged from the second jhāna, he attained the first jhāna.
Having emerged from the first jhāna, he attained the second jhāna. Having emerged from the second jhāna, he attained the third jhāna. Having emerged from the third jhāna, he attained the fourth jhāna. Having emerged from the fourth jhāna, immediately after this, the Blessed One attained final extinguishing.
When the Blessed One attained final extinguishing, simultaneously with his final extinguishing, brahma Sahampati recited this verse:
“Since such a great being as the Supreme Teacher—the incomparable person in the world, the Tathāgata endowed with the ten powers, the Great Buddha—also attained final extinguishing, similarly all beings in the world will finally leave their body behind.”
When the Blessed One attained final extinguishing, simultaneously with his final extinguishing, Sakka, lord of the gods, recited this verse:
“Impermanent indeed are all conditioned things; their nature is to arise and pass away. Having arisen, they cease. Their stilling is indeed peaceful.”
When the Blessed One attained final extinguishing, simultaneously with his final extinguishing, Ānanda Bhante recited this verse:
“When the Supreme Buddha who was perfect in all excellent qualities attained final extinguishing (since the only protection for all the three worlds disappeared), terror arose and hair stood on end.”
When the Blessed One attained final extinguishing, simultaneously with his final extinguishing, Anuruddha Bhante recited these verses:
“In and out breathing ceased in the great sage whose mind was stable and steadied on Nibbāna. The Supreme Buddha, the one with eyes of Dhamma, freed from craving, focused on the peace of Nibbāna, attained final extinguishing.
“The Great Buddha endured the pain with a gladdened mind. That liberated mind was extinguished like the extinguishing of a lamp.”
