Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
“siyā kho panānanda, tumhākaṁ evamassa:
‘atītasatthukaṁ pāvacanaṁ, natthi no satthā’ti.
Na kho panetaṁ, ānanda, evaṁ daṭṭhabbaṁ.
Yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā.
Then the Blessed One addressed the Venerable Ānanda:
“Ānanda, it may be that you think:
‘The teaching has a teacher in the past; now we have no teacher.’But, Ānanda, it should not be seen in that way.
Ānanda, whatever Dhamma and Vinaya I have taught and laid down—
> that will be your teacher after my passing.”
The commentary explains:
The explanation of the Tathāgata’s final words is now given. At this point, the Blessed One began to give an exhortation to the community of monks, and thus it is said, “Then the Blessed One…”. Here, “taught and prescribed” means that both the Dhamma and the Vinaya were not only taught but also established and laid down. “Prescribed” means set in place and firmly established. Therefore, “that will be your teacher after my passing” means that this Dhamma and Vinaya will serve as your teacher when I am gone. While I was still present, I explained: “This is light, this is heavy; this can be remedied, this cannot be remedied; this is blameworthy by the world, this is blameworthy by convention; this offense is settled in the presence of an individual, this in the presence of a group, this in the presence of the Saṅgha.” In this way, the Vinaya, consisting of the two Vibhaṅgas together with the Khandhakas and Parivāra, was taught in full. After my Parinibbāna, the entire Vinaya Piṭaka will fulfill the role of teacher for you.
Likewise, while I was present, I analyzed and taught the Dhamma in many ways, such as the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path. In this way, the Suttanta Piṭaka was expounded in detail, and after my passing, it too will serve as your teacher. Again, I analyzed and classified phenomena such as the five aggregates, the twelve sense bases, the eighteen elements, the four noble truths, the twenty-two faculties, the nine roots, the four nutriments, and various groups of mental phenomena. Further distinctions were made, such as sense-sphere, form-sphere, formless-sphere, included and not included, worldly and supramundane. In this analytical manner, the Abhidhamma Piṭaka—adorned with the great Paṭṭhāna and its numerous methods—was taught, and after my passing, it will also serve as your teacher.
Thus, all that was spoken and taught over the forty-five years from Enlightenment to Parinibbāna—namely the three Piṭakas, the five Nikāyas, the ninefold teachings, and the eighty-four thousand Dhamma aggregates—remains. Though I alone pass into Parinibbāna, these teachings remain and will continue to instruct you. Therefore, the Blessed One, showing many reasons, said, “That will be your teacher after my passing,” and then continued to explain future conduct.
He explained that monks should address one another not casually by name or clan alone, but respectfully—using forms such as “āvuso” for juniors or “bhante” and “āyasmā” for seniors. Regarding the minor rules, he allowed that if the Saṅgha wished, they could abolish the lesser and minor training rules. However, he did not state this definitively because he foresaw that Mahākassapa would not abolish them. Therefore, he left it optional.
At the First Council, there was discussion about what constituted “minor and lesser rules.” Some elders held various interpretations, and this is discussed in detail in the commentaries. Mahākassapa, however, declared that no rules should be abolished, reasoning that otherwise people would say that the disciples abandoned the training after the Teacher’s passing. Thus, the Saṅgha decided to keep all rules as they were laid down.
Regarding doubt, it means uncertainty or indecision—such as doubt about the Buddha, the Dhamma, the Saṅgha, the path, or the practice. Therefore, the Blessed One invited the monks: “If you have any doubt, ask.” Even out of respect, they should not refrain from asking. If they felt shy, they could ask through a companion. In this way, all doubts could be cleared.
When it is said, “Thus I have faith,” it means confidence based on knowledge—not mere belief. Among those present, even the least advanced monk was at least a stream-enterer.
Finally, the Blessed One said:
“Strive with diligence.”With this single instruction, he summarized all the teachings given over forty-five years. This was the Tathāgata’s final utterance.