Jan 18, 2025 – India Pilgrimage Day 8_Kushinagar
Hello. This is the 8th day of our India pilgrimage. Today, we followed Buddha’s final journey to Kushinagar. On the way, we visited Kesaria Stupa, Cunda’s offering site, and the Kakuttha River before paying homage at the Mahaparinirvana Temple and Ramabhar Stupa.
Sunim woke up early to proofread his manuscript and prepare for departure. At 4:50 AM, as soon as all the pilgrims boarded the vehicles, the buses left Vaishali for Kushinagar.
After traveling about 40km from Vaishali, we arrived at Kesaria Stupa at 6:30 AM. As we got off the bus, the sun was just rising, bathing the area around Kesaria Stupa in a red glow. As we approached the stupa, its massive form gradually emerged from the mist and darkness.
The scale of Kesaria Stupa was overwhelming. Sunim shared the story of this stupa with the pilgrims gathered in front of it.
“This stupa, known as Kesaria Stupa, is one of the largest in the world. There are two theories about its significance.
The first theory suggests that it was built to commemorate Buddha’s renunciation. It is said that after deciding to renounce worldly life, Buddha left Kapilavastu, rode his horse all night, crossed the Anoma River, and arrived here. He then sent back his horse and charioteer, shaved his head, and donned a hunter’s rags, taking his first step into monastic life.
The second theory relates to an incident that occurred when Buddha was leaving Vaishali after announcing his impending parinirvana. The people of Vaishali, realizing this might be their last chance to see Buddha, followed him to bid farewell. Buddha wanted them to return, but they continued to watch even after he crossed the Kantaki River. Buddha then set his alms bowl afloat on the river, and the people of Vaishali are said to have retrieved it and built this stupa here.
However, considering the size of this stupa, I think the first theory – that it was built to commemorate Buddha’s renunciation – is more plausible.” (Laughs)
After the explanation, the pilgrims began circumambulating the stupa. The circumference was so large that even with over 400 pilgrims, we couldn’t completely encircle it.
The pilgrims recited the Three Refuges and the Heart Sutra. With the calm chanting, our bodies, stiff from the cold weather, seemed to gradually relax. As time passed, Kesaria Stupa once again faded into the thickening mist.
Leaving Kesaria Stupa behind, we boarded the bus again and headed to Cunda’s offering site. Through the bus window, we could see the vast expanse of the Kantaki River. This is the very river where Buddha is said to have set his alms bowl afloat for the people of Vaishali.
After a 1.5-hour bus ride, we arrived at Cunda’s offering site. The stupa site was located deep inside the village, so the pilgrims crossed a footbridge and walked in a line through narrow alleys.
After passing through the village, we arrived at the spacious stupa site. The pilgrims settled in front of the stupa and entered into a brief meditation.
After the meditation, Sunim shared the story of Buddha and Cunda.
“After announcing his parinirvana in Vaishali, Buddha crossed the Kantaki River and headed towards Kushinagar. Walking about 15km each day, he arrived at Pava village and rested under a mango tree at the village entrance. This mango tree belonged to Cunda, the son of a blacksmith. Cunda approached Buddha, paid his respects, and requested a teaching.
After having heard the teaching, Cunda gained deep insight and, overwhelmed with gratitude, offered to provide a meal for Buddha and the Sangha.
‘Buddha, I will offer a meal tomorrow morning.’
Buddha accepted with silence. However, Ananda was worried.
‘This year has been a poor harvest, and even wealthy people find it difficult to offer meals. How can Cunda prepare an offering?’
But Buddha said,
‘Ananda, do not worry. Cunda will be able to prepare the offering.’
The next morning, Cunda came and said,
‘Buddha, the meal is prepared. Please come at the appropriate time!’
When Buddha and the assembly went to Cunda’s house, everything was ready. Buddha filled his alms bowl with food and, looking at the last offering he received, said,
‘Cunda, do not give this food to the assembly. Bury it in the ground. No one can digest this food.’
‘I understand.’
After the meal, Buddha gave a teaching to Cunda and then said,
‘Ananda, let us hurry. My stomach is in great pain.’
Buddha had bloody diarrhea.
The Buddha paused briefly under the shade of a tree and spoke.
“Ananda, I am very thirsty. Please bring me some water.”
“Buddha, hundreds of carts have just passed by, making the water in the nearby stream undrinkable. If we go a little further, we will reach the Kakuttha River.”
However, the Buddha spoke again.
“Ananda, I am very thirsty. Please bring me some water.”
At the Buddha’s insistence, Ananda finally went to the nearby stream and found the water to be cleaner than he expected. He brought the water and offered it to the Buddha. After drinking the water, the Buddha resumed walking.
Upon reaching the Kakuttha River, the Buddha drank water from the river and bathed. Then, he took off his robe, folded it into four layers, and lay down under a nearby mango tree.
The Buddha asked Ananda:
“Ananda, how is Cunda?”
“Cunda is very distressed. He says that he has gained no merit from offering a meal to the Buddha.”
“Bring Cunda here.”
Cunda came to the Buddha and sat beside him. The Buddha asked Ananda:
“Ananda, what is the most meritorious offering in this world?”
“The offering of Sujata.”
“That’s right. Sujata’s offering was the last meal the Tathagata received before attaining perfect enlightenment. But there is another offering equal to this one. It is the last meal the Tathagata received before entering Nirvana.”
Sujata’s offering made Sujata great. In contrast, Cunda’s offering made the Buddha even greater. The Buddha spoke again:
“Cunda, do not worry. The offering you have made will become the most meritorious offering in this world.”
Upon hearing these words, Cunda set aside his worries, and the resentment towards Cunda disappeared among the assembly. Later, people built a stupa at the place where Cunda made his offering to commemorate his merit.
The greatness of the Buddha lies not simply in eating the food without any ill effects, but in eliminating the worries and sufferings of sentient beings with great compassion even in the process of dying. That is why we come to pay homage at this site of Cunda’s offering.”
After the explanation, the pilgrimage group chanted sutras, the Three Refuges, and the Heart Sutra facing the stupa.
After finishing the chanting, they circumambulated the stupa while reciting the Buddha’s name, completing their homage.
Outside Cunda’s offering site, children were sitting in a line. Sunim distributed candies and snacks to the children before boarding the bus.
After about a 10-minute drive from Cunda’s offering site, they arrived at the Kakuttha River. The water level had significantly decreased, resulting in a low volume of water.
“There isn’t much water in the river. But since we’ve come this far, we should at least take a sip of water.”
“We shouldn’t. The water doesn’t look clean.”
“For India, this water is quite clear.”
Sunim went down to the riverbank, washed his face, and took a sip of water.
“Come on, everyone, come down and take a sip of water. Especially those suffering from constipation, drink this water instead of taking laxatives. You might start having diarrhea from today.” (Laughter)
The group members also went down to the riverbank to wash their faces or dip their hands in the water.
Sunim and the pilgrimage group boarded the vehicle again and arrived at the Cambodian temple lodging at 11 AM. They had lunch with the packed meals prepared at the lodging. After lunch, at 12:20 PM, the group departed for the Mahaparinirvana Temple. They arrived at the temple at 12:30 PM and entered the grounds.
The staff had arrived earlier to prepare a place for the pilgrimage group to pay homage in front of the Mahaparinirvana Temple. The group followed Sunim, circumambulated the temple once, and then took their places where the staff had prepared.
After a brief meditation, the group requested Sunim to give a Dharma talk. Sunim described in detail the scene of the Buddha entering parinirvana, as if narrating a movie scene.
“This is the place where the Buddha ended his life and entered parinirvana. The place name is Kushinagar. At that time, it was a small kingdom. The royal family here was the Malla clan, known as the Mallas of Kushinagar. The Buddha had received an offering from Cunda in the village of Pava and suffered from acute diarrhea. It’s not necessarily because of Cunda’s offering that he passed away, but rather that the time of his passing was slightly hastened as he was already moving towards the place he had predetermined for his parinirvana. So scholars have wondered where the Buddha originally intended to enter parinirvana. They speculate that he might have intended to return to his hometown of Kapilavastu to enter parinirvana, but his parinirvana was brought forward by a few days due to Cunda’s offering. The truth of the matter is something no one can know for certain.
Why Are You Entering Parinirvana in Such a Rural Area?
The Buddha departed from the village of Pava, took his last bath in the Kakuttha River, and arrived here in Kushinagar. Now, only a few sala trees remain standing, but at that time, it seems there was a forest of sala trees. While a bodhi tree or mango tree spreads out widely like an elm tree, providing a large shade suitable for meditation underneath, sala trees grow upwards. So, entering a dense sala forest, one would need to lay down a place to lie between two trees. The Buddha said, ‘Ananda, lay out a bed for me,’ and Ananda folded the robe four times to make a bed. Then the Buddha lay down on his right side, with his head to the north and his feet to the south. With his right side on the ground, his face would be towards the west. Lying on his side like this, he declared, ‘I will enter parinirvana tonight.’ Suddenly, heavenly music sounded and flower petals fell from the sky. The sala trees, though it wasn’t their season to bloom, blossomed with white flowers. Some sutras describe this scene as ‘the sala trees bent like cranes.’ Amazed by this phenomenon, Ananda asked the Buddha, ‘What is this phenomenon?’ The Buddha replied:
‘This is the final offering that the devas of the heavens are making to the Tathagata on the occasion of his parinirvana. However, Ananda, this is not the supreme offering to the Tathagata. The supreme offering to the Tathagata is to practice diligently according to the Tathagata’s teachings.’
This meaning is embodied in the devotional text we recite every day. The first line of our devotional text is ‘We make offerings to the Buddha by keeping the precepts purely, cultivating meditation, attaining wisdom, achieving liberation, and gaining the vision of liberation.’ Then the Buddha said to Ananda:
‘Ananda, go down to the village and tell the people this: The Tathagata will enter parinirvana tonight. If there are those who wish to see the Tathagata, let them all come.’
Then Ananda asked again:
‘There are kings who revere the Buddha, many lay followers, wealthy people, and many practitioners in places like Rajagriha, Varanasi, and Kosambi. Why are you entering parinirvana in such a remote place instead of these locations?’
The Buddha replied:
‘Ananda, do not say such things. In the distant past, this place was sacred. In the far future, this place will become sacred again.’
Then Ananda asked once more:
‘If that’s the case, why are you entering parinirvana in the forest instead of in the palace of the Malla clan?’
The Buddha answered:
‘Ananda, do not say such things. By entering parinirvana in the forest, anyone who wishes to, be they human, animal, or heavenly being, can come and see the Tathagata.’
What if the Buddha had entered parinirvana in a palace? The untouchables, even if they wanted to, wouldn’t be able to go. Because he entered parinirvana in an unobstructed forest, anyone who wished, whether animal or human, man or woman, regardless of status, could come and see the Buddha. Convinced by the Buddha’s words, Ananda went down to the village and announced:
‘The Tathagata will enter parinirvana tonight. Those who wish to see him should come now. It will be of no use to regret after the Tathagata has entered parinirvana.’
After announcing this in the village and returning, Ananda was overwhelmed with sadness at the thought of his great teacher entering parinirvana that night. He leaned against a tree in the forest and sobbed alone. The Buddha then asked a disciple nearby where Ananda was. When the disciple replied, ‘Ananda is now sobbing alone in the forest, overcome with grief,’ the Buddha said, ‘Bring Ananda here,’ and when Ananda came, he praised him:
‘For the past 25 years, Ananda has served the Tathagata without rest, like a shadow following, understanding the Tathagata’s mind like the tongue in one’s mouth.’
To move like the tongue in one’s mouth means that Ananda understood the Tathagata’s mind well. He managed who to meet and who not to meet, and his personality was so gentle that he never offended others. Sometimes when serving as a secretary, one might unknowingly exercise power, but Ananda was not like that. So when people faced difficulties, like when women wanted to be ordained, if they couldn’t speak directly to the Buddha, they often spoke through Ananda. Also, Ananda was said to have such an excellent memory that he could reproduce the Buddha’s words as if they had been recorded.
Who Should We Look to as Our Teacher When the Buddha Is Gone?
After the Buddha praised Ananda in this way, Ananda asked the Buddha:
‘Buddha, we have always practiced relying on you as our teacher. When you enter parinirvana, who should we rely on?’
The Buddha replied:
‘Ananda, do not worry. In a world without the Tathagata, what you should rely on like the Tathagata is the Four Foundations of Mindfulness. Rely on the Four Foundations of Mindfulness.’

The Four Foundations of Mindfulness are: contemplation of the body as impure, contemplation of feelings as suffering, contemplation of the mind as impermanent, and contemplation of phenomena as non-self. These four aspects are what is meant. The Vipassana practice in Theravada Buddhism is the direct application of these Four Foundations of Mindfulness. Ananda asked again:
‘We have always practiced thinking of you, Buddha. When you are gone, who should we think of?’
The Buddha answered:
‘Think of the four holy sites. As you visit the four holy sites, think like this: Here is where the Buddha was born. This is how he appeared when he was born. Here is where the Buddha attained enlightenment. This is the content of that enlightenment. Here is where the Buddha gave his first sermon. This is the content of that sermon. Here is where the Buddha entered parinirvana. This is how he appeared when he entered parinirvana.’
If we keep the four holy sites in our minds, we cannot stray from the Buddha’s right teachings even if we were to try. That’s why the first verse we chant during our formal meals is about remembering the four holy sites.
‘Bulseong-gabira (佛生迦毘羅) Seongdo-magalda (成道摩竭陀) Seolbeop-barana (說法波羅奈) Ipmeol-gusira (入滅俱尸羅).’
This means: The Buddha was born in Kapilavastu, attained enlightenment in Magadha, gave his first sermon in Varanasi, and entered parinirvana in Kushinagar.
Ananda’s questions continued:
‘When the Buddha enters parinirvana, won’t we lose the opportunity to accumulate great merit?’
The Buddha replied:
‘Ananda! Do not worry about such things. There are four ways to accumulate merit equal to making offerings to the Tathagata. First, giving food to the hungry. Second, giving medicine to the sick. Third, helping the poor and comforting the lonely. Fourth, properly supporting those who practice purely.’
This teaching is directly inherited in the philosophy of JTS. It means that the hungry must eat, the sick must be treated, and children must learn at the right time.
Another question followed: ‘How should we conduct your funeral when you enter parinirvana?’ The Buddha replied, ‘The believers will do it according to their customs.’ In Korea, it would be a burial, and in India, it would vary according to caste. The Buddha’s funeral was conducted by the Malla clan, following the customs for royalty.
When it was announced that the Buddha would soon enter parinirvana, many people gathered in the forest. Originally, they planned to have people greet the Buddha one by one, but due to the large number, they had to do it by family. As the night deepened, the disciples decided to keep quiet to allow the Buddha to pass away peacefully. At that time, an old man named Subhadda came, leaning on a cane. He said he had something to ask the Buddha. The Buddha said to let him in. Subhadda asked, ‘Gotama, there are many teachers in this world. Their claims are all different. Whose claim is correct?’ The Buddha answered like this:
‘If there is greed and anger in a person’s mind, whatever they say is not so important. I have been ordained for 51 years and have practiced diligently every day without rest. So don’t argue about what others say, but be aware of your own words and actions and act rightly.’
Hearing the Buddha’s words, Subhadda had a great realization and decided to be ordained. The Buddha said, ‘According to the rules of the Sangha, in the case of those from other paths, we observe for three months before allowing ordination.’ Subhadda replied, ‘Even if it were three years instead of three months, I would gladly do so.’ Thus, he became the Buddha’s last disciple.
The Buddha gathered the assembly and gave his final instructions:
‘The world is impermanent. Practice diligently. Like water droplets piercing a rock.’
And then the Buddha quietly entered parinirvana. He was 80 years old in worldly age. He had spent 51 years since his ordination, and 45 years since his enlightenment, teaching and preaching for the benefit of all beings before ending his life.”

Sunim then recited a sutra describing the Buddha’s final moments. After a brief meditation, the group slowly entered the Nirvana Hall one by one.


The Nirvana Hall was crowded with pilgrims from various countries around the world. Due to the lack of space inside, Sunim and the pilgrimage group chanted while circling the exterior of the hall. The pilgrimage group created a scene that resembled a beautiful painting.



As the pilgrims who had entered earlier finished their prayers and exited, Sunim and the group entered the Nirvana Hall. Inside, a majestic statue of the Buddha in his final resting pose was centrally placed. The 400 or so pilgrims offered their sincere prayers before the Buddha’s reclining statue. The sound of their prayers filled the entire hall.



After completing their prayers, the pilgrimage group slowly returned to the courtyard. Once everyone was seated, Sunim recited a vow.


Everyone earnestly took Sunim’s vow to heart. Sunim once again emphasized what we should all aspire to at this Nirvana Hall.

“Were you moved when you paid homage at the Nirvana Hall? It feels real seeing the Buddha lying down, doesn’t it?”
“Yes!”
“We have now completed our pilgrimage, including seeing the Buddha’s final resting place at the Nirvana Hall. Ordinary beings always ask the Buddha, ‘Please do this for me,’ ‘Please do that for me.’ As practitioners, we should be grateful for the great enlightenment the Buddha has given us and have the mindset of saying, ‘If there’s anything left to do, I will do it.’ So from now on, instead of saying ‘Please help me,’ you should be able to say, ‘If there’s anything to be done, please tell me. I will do it to the best of my ability.’ Do you understand?”
“Yes!”
“Instead of invoking Avalokitesvara Bodhisattva by saying ‘Please help me,’ you should have the mindset of saying ‘I will become a small Avalokitesvara Bodhisattva.’ Only then can you be called a practitioner.”
Buddha, We Shall Fulfill the Tasks You Have Left Behind
After attaining enlightenment, the Buddha spent his entire life trying to save suffering beings, but the number of beings he saved is only as much as a single leaf. The remaining beings are as numerous as the leaves in a forest. We should have the mindset of saving the rest of those leaves. If we approach with this attitude, this world will become brighter.
The Buddha’s entry into nirvana did not diminish the Dharma. With the Buddha’s passing, instead of one Buddha, ten Buddhas, a hundred Buddhas, a thousand Buddhas, ten thousand Buddhas appeared in this world. As a result, the Buddha’s teachings could be widely spread to various parts of the world. Consequently, the Dharma reached our country far to the east, and thanks to that grace, we have encountered the Dharma today.
However, there are still countless people in this world who have not yet formed a connection with the Dharma. So, starting from our surroundings and extending to the whole world, we must widely spread this wonderful teaching to help many people live freely without suffering. It is with this aspiration that we engage in Dharma propagation activities. We should practice diligently to become people free from suffering, and then transmit this teaching to those around us so that they too can become free from suffering. This is called ‘seeking enlightenment above and saving sentient beings below.’ In other words, we are called ‘bodhisattvas,’ beings who strive for enlightenment while helping others.
That’s why Mahayana Buddhism forms its Sangha with bodhisattvas. The fourfold assembly includes not only ordained male and female monastics but also male and female lay practitioners, and together they form the Sangha. The Sangha is not composed of believers, but of practitioners. Jungto Society conducts pilgrimages with this orientation. That’s why you have come on this pilgrimage to become practitioners yourselves.”
After concluding the site explanation, Sunim moved ahead to Ramabhar Stupa to inspect the event venue with the staff. At 3:30 PM, the pilgrimage group arrived at Ramabhar Stupa. Following Sunim, the group circumambulated the stupa once and then settled in one area.


After settling in, they performed a service together and meditated.


As the meditation ended, Sunim began his explanation.
“Today is a long day. That’s because we are following the final journey of the Buddha’s life.”

Sunim shared the story of what happened after the Buddha’s passing into nirvana.
“After the Buddha entered nirvana at the site of the Nirvana Hall, the Malla clan of Kushinagar moved the Buddha’s remains to Bakubabandana, their most sacred place. Bakubabandana was where the coronation ceremony for new kings was held. The Malla clan cremated the Buddha’s remains here, and this is the Ramabhar Stupa we see today.
Behind where you are sitting, there’s a small stream. It’s called Hiranyavati, a river that meanders through the Sala tree forest. While the Kakuttha River is a large river, Hiranyavati is a small stream.
At that time, Mahakasyapa was observing the rainy season retreat elsewhere with 500 disciples. After the retreat ended, they heard that the Buddha was very ill and hurried to Vaishali, but the Buddha had already passed away.”

Sunim explained the significance of Ramabhar Stupa and conducted a memorial service for the deceased with the pilgrimage group.
“The reason we have come to Ramabhar Stupa is to share the merit of the memorial service with the deceased at the place where the Buddha was cremated. As this is a religious ceremony, only those who wish to participate need to do so. You may also offer a cup to your parents or anyone you’re grateful for.”
The pilgrimage group performed the memorial service, bowing reverently and praying for the deceased to be reborn in the Pure Land.


The day’s schedule concluded with the memorial service at Ramabhar Stupa. The pilgrimage group folded their kasayas and returned to their lodgings. By now, everyone has become proficient in folding their kasayas.

Sunim also returned to his lodgings, had dinner, proofread his manuscript, and retired early for the night.

Tomorrow, the group plans to wake up at 2 AM, cross the border into Nepal, and visit Lumbini, the birthplace of the Buddha.
🙏🙏🙏
Even in his dying moments, Buddha continued to save sentient beings from their worries and afflictions. Sunim’s words were touching, stating that Sujata’s offering made her merit great, while Cunda’s offering made Buddha’s generous personality even more outstanding.
“The supreme offering to the Tathagata is to practice diligently according to the Tathagata’s teachings.” I will practice diligently and give and serve even in small ways.