Khuddaka Nikaya - Udana VIII Pataligamiya Vagga

Khuddaka Nikaya - Udana VIII Pataligamiya Vagga

Copyright © 1994 Thanissaro Bhikkhu.
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Ud 8.1
Nibbana Sutta
Total Unbinding (1)

I have heard that on one occasion the Blessed One was staying near Savatthi, in
Jeta's Grove, Anathapindika's monastery. Now at that time the Blessed One was
instructing urging, rousing, and encouraging the monks with Dhamma-talk
concerned with Unbinding. The monks — receptive, attentive, focusing their
entire awareness, lending ear — listened to the Dhamma.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
There is that dimension where there is neither earth, nor water, nor fire, nor
wind; neither dimension of the infinitude of space, nor dimension of the
infinitude of consciousness, nor dimension of nothingness, nor dimension of
neither perception nor non-perception; neither this world, nor the next world,
nor sun, nor moon. And there, I say, there is neither coming, nor going, nor
staying; neither passing away nor arising: unestablished, unevolving, without
support (mental object).1 This, just this, is the end of stress.

Ud 8.2
Nibbana Sutta
Total Unbinding (2)

I have heard that on one occasion the Blessed One was staying near Savatthi, in
Jeta's Grove, Anathapindika's monastery. Now at that time the Blessed One was
instructing urging, rousing, and encouraging the monks with Dhamma-talk
concerned with Unbinding. The monks — receptive, attentive, focusing their
entire awareness, lending ear — listened to the Dhamma.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
It's hard to see the unaffected,
for the truth isn't easily seen.
Craving is pierced
in one who knows;
For one who sees,
there is nothing.

Ud 8.3
Nibbana Sutta
Total Unbinding (3)

I have heard that on one occasion the Blessed One was staying near Savatthi, in
Jeta's Grove, Anathapindika's monastery. Now at that time the Blessed One was
instructing urging, rousing, and encouraging the monks with Dhamma-talk
concerned with Unbinding. The monks — receptive, attentive, focusing their
entire awareness, lending ear — listened to the Dhamma.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
There is, monks, an unborn — unbecome — unmade — unfabricated. If there were not
that unborn — unbecome — unmade — unfabricated, there would not be the case that
emancipation from the born — become — made — fabricated would be discerned. But
precisely because there is an unborn — unbecome — unmade — unfabricated,
emancipation from the born — become — made — fabricated is discerned.

Ud 8.4
Nibbana Sutta
Total Unbinding (4)

I have heard that on one occasion the Blessed One was staying near Savatthi, in
Jeta's Grove, Anathapindika's monastery. Now at that time the Blessed One was
instructing urging, rousing, and encouraging the monks with Dhamma-talk
concerned with Unbinding. The monks — receptive, attentive, focusing their
entire awareness, lending ear — listened to the Dhamma.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
One who is dependent has wavering. One who is independent has no wavering. There
being no wavering, there is calm. There being calm, there is no desire. There
being no desire, there is no coming or going. There being no coming or going,
there is no passing away or arising. There being no passing away or arising,
there is neither a here nor a there nor a between-the-two. This, just this, is
the end of stress.

5. Thus have I heard. At that time the Blessed One p. 113 in company with the
Brotherhood, passing through the Malla country, arrived at Pâvâ.
And the Blessed One tarried at Pâvâ, in the mango grove of Cunda, the
potter's son.
And Cunda, the potter's son, heard that the Blessed One, on his way through
the Malla country, had arrived at Pâvâ, and was staying in his mango grove.
And Cunda, the potter's son, went to where the Blessed One was and drawing
near saluted the Blessed One and sat down apart, and the Blessed One instructed,
aroused, animated and gladdened, with religious discourse, Cunda, the potter's
son.
And Cunda, the potter's son, instructed, aroused, animated and gladdened by
the religious discourse of the Blessed One said: "May it please the Blessed One
and the Brotherhood to take their morrow's meal with me".
And the Blessed One assented by his silence.
And Cunda, the potter's son, perceiving that the Blessed One had assented,
arose from his seat and saluted the Blessed One, and passing round keeping his
right side to him, departed.
And Cunda, the potter's son, at the end of that night having prepared in his
own house sweet food, both hard and soft and a quantity of Sûkaramaddava,1
announced to the Blessed One: "Sire, the time is come, the meal is ready."
And the Blessed One, robing himself in the forenoon, and taking his alms-bowl
and tunic, went together with p. 114 the Brotherhood, to the house of Cunda, the
potter's son and when he arrived there, sat down on the appointed seat. And
while thus seated he called Cunda, the potter's son, to him and said: "The
Sûkaramaddava you have prepared, Cunda, give to me and the other food, soft and
hard, present to the Brethren."
"Be it so, Sire," said Cunda, the potter's son, in assent to the Blessed One,
and he gave the Sûkaramaddava which he had prepared, to the Blessed One, and the
other food, both hard and soft, to the Brethren.
And the Blessed One called Cunda, the potter's son, to him and said: "Bury,
Cunda, what remains of the Sûkaramaddava in a hole in the ground, for there is
no one I know of in the worlds of Mâra or Brahma, or amongst the Samanas or
Brahmanas, or in the world of gods and men who can assimilate such food, except
the Perfect One."
"Be it so, Sire"; said Cunda, the potter's son, in assent to the Blessed One,
and having buried what remained of the Sûkaramaddava in a hole, he went to where
the Blessed One was and drawing near, he saluted the Blessed One and sat down
apart.
And the Blessed One having instructed, aroused, animated and gladdened Cunda,
the potter's son, with religious discourse, arose from his seat and departed.
And the Blessed One after partaking of the food provided by Cunda, the
potter's son, was seized with a severe malady, and dire pains followed by
hemorrhage, even unto death, came upon him.
At that time the Blessed One, ever mindful and intent, endured the pains
without a murmur.
And the Blessed One called the venerable Ananda to p. 115 him and said: "Let
us go, Ananda; we will proceed to Kusinâra."
"Be it so, Sire;" said the venerable Ananda in assent to the Blessed One.
"Thus have I heard. He took of the food of Cunda, the the potter's son:
With fortitude he bore the grievous, deadly pains:
When the master partaok of the Sûkaramaddava,
Severe sickness came upon him:
After relief, the Blessed One said: 'I will set out for the city of
Kusinâra'."
And the Blessed One, leaving the road, went and sat down at the foat of a
tree, and calling the venerable Ananda to him, he said: "I pray thee, Ananda,
make ready the four-fold cloth, I am weary and would sit down. And the Blessed
One sat down on the appointed seat, and thus sitting he called the venerable
Ananda to him and said: "I pray thee, Ananda, bring me some water, I am thirsty
and would drink, Ananda."
When these words had been spoken the venerable Ananda said to the Blessed
One: "Just now, Sire, about 500 wagons have passed over, and the shallow water,
disturbed by the wheels, flows turbid and muddy. There is, Sire, not far off,
the Kukuttha stream, whose waters are clear, refreshing, cool, pellucid, full to
the brim and lovely. There the Blessed One may drink of the waters and cool his
limbs."
A second time the Blessed One called the venerable Ananda to him and said:
"Bring me, I pray thee, Ananda, some water, I am thirsty and would drink,
Ananda."
A second time the venerable Ananda said to the Blessed One: "Just now, Sire,
some 500 wagons have passed over, and p. 116 the shallow water, disturbed by the
wheels, flows turbid and muddy. There is, Sire, not far off the Kukuttha stream
whose waters are clear, refreshing, cool, pellucid, full to the brim and lovely.
There the Blessed One may drink and cool his limbs."
A third time the Blessed One called the venerable Ananda to him and said:
"Bring me, Ananda, I pray thee, some water: I am thirsty and would drink,
Ananda."
"Be it so, Sire"; said the venerable Ananda in assent to the Blessed One and
taking his bowl he went to the river.
And that river, whose shallow waters had been disturbed by the wheels and
become a turbid and muddy stream, on the arrival of Ananda, was flowing clear,
lucent and untainted.
And Ananda thought: "How strange, how astonishing is the great strength and
mighty power of the Perfect One! This stream, whose shallow waters disturbed by
the wheels were muddy and polluted, on my arrival, flows pure, lucent and
untainted"; and filling his bowl with water he went to where the Blessed One
was, and drawing near, said: "How strange, Sire, how astonishing is the great
strength and mighty power of the Perfect One! This stream, whose waters etc. [as
above] is now pure, lucent and untainted. Drink, O Exalted One, of the water,
drink, O Happy One, of the water."
And the Blessed One drank of the water.
And the Blessed One with a great company of the brethren went to the Kukuttha
stream, and when he arrived there, he entered the stream and bathed and drank;
and when he had come out, he repaired to the Mango-grove and calling the
venerable Cundaka to him, said: "I pray thee, Cundaka, p. 117 spread out for me
the four-fold cloth, I am weary, Cundaka, and would lay me down."
"Be it so, Sire"; said the venerable Cundaka in assent to the Blessed One and
he spread out the four-fold cloth.
And the Blessed One lay down on his right side, as a lion does, placing one
foot upon the other, mindful and consious, and dwelling upon the thought of
arising.
And the venerable Cundaka sat there in front of the Exalted One.
"To the pure, joy-giving, pellucid river Kukuttha went the Buddha;
O'erweary, the Master, the Perfect One, the Unequalled in this world, plunged
into the stream:
The Master bathed and drank of the waters;
He crossed over preceding the throng of disciples.
The Master, the Exalted One, who set forth the Doctrine, went to the
Mango-grove.
He spoke to Cunda, the monk: 'Spread out for me the four-fold cloth.'
Cunda heeded the Holy One, he spread out at once the four-fold cloth.
The Master, the weary One, laid himself down;
And Cunda sat there beside him."
And the Blessed One called the venerable Ananda to him and said: "It may
happen, Ananda, that some one may cause Cunda, the potter's son to suffer
remorse by saying: 'It is a loss to you, brother Cunda, it is a disadvantage to
you, brother Cunda, that the Perfect One should pass away from existence, having
received his last meal at you hands.' Any remorse of this kind that may arise in
Cunda, the potter's son, should be removed in this p. 118 wise: 'It is a gain,
brother Cunda, it is an advantage to you, brother Cunda, that the Perfect One
should pass away from existence, having received his last meal at your hands.
Thus have I heard, brother Cunda, in his very presence, these words have I
received from the very mouth of the Blessed One: 'there are two alms of the
highest profit, of the greatest advantage to me, exceeding all other alms, more
fruitful, more replete with result. What are these two? The alms-food of which
the Perfect One partook when he awakened to supreme enlightenment, and the
alms-food of which he partook, when he was about to pass away from existence, in
that utter passing away in which 'attachment' is extinct. These are the two
alms, the most perfect in result, the most complete in their consequence,
exceeding all other alms, greater in profit, greater in fruition. The venerable
Cunda, the potter's son, has laid up Karma, conducing to length of life, to
praise, to heaven, to fame, and to that influence which induces men to follow
virtue. Any remorse, Ananda, that may arise in Cunda, the potter's son, should
thus be removed'."
And the Blessed One in this connection, on that occasion, breathed forth this
solemn utterance:
"To the giver merit is increased;
When the senses are controlled anger arises not.
The Wise forsake evil,
By the destruction of desire, sin and infatuation,
A man attains to Nirvana."



6. Thus have I heard. At that time the Blessed One, in company with a number
of the brethren, wandering through the Magadha country, arrived at Pâtâligâma.
p. 119
And the lay-disciples of Pâtâligâma heard the report that the Blessed One, in
company with a number of the brethren, after wandering through the Magadha
county had repaired to Pâtâligâma.
And the lay-disciples of Pâtâligâma went to where the Blessed One was and
drawing near they saluted the Blessed One and sat down apart, and while thus
sitting the lay-disciples of Pâtâligâma said to the Blessed One: "May it please
the Blessed One to come to our house."
And the Blessed One assented by his silence.
And the lay-disciples of Pâtâligâma perceiving that the Blessed One had
assented, they arose from their seats and saluted the Blessed One, and passing
round with their right sides to him, they returned to their rest-house. And when
they arrived there, they set the house in order, arranging the seats, providing
water vessels, and putting up oil-lamps. And when they had done this, they went
to where the Blessed One was and drawing near, they saluted the Blessed One and
stood respectfully apart, and while thus standing the lay-disciples of
Pâtâligâma said to the Blessed One: "Sire, the rest-house is set in order, the
seats are arranged, the water vessels provided and the oil-lamps put up. May the
Blessed One now do as he pleases."
And the Blessed One, robing himself in the forenoon and taking his alms-bowl
and tunic, went, together with the Brethren, to the rest-house. And when the
Blessed One arrived there, having washed his feet, he entered the rest-house and
sat down near the centre pillar, facing the East, and the Brethren, also, having
washed their feet, entered the rest-house and sat down near the centre wall,
facing the East, the Blessed One being in front of them; p. 120 and the
lay-disciples of Pâtâligâma, having washed their feet, entered the rest-house
and sat down near the Eastern wall with their faces to the West, the Blessed One
in front of them.
And the Blessed One thus addressed the lay-disciples of Pâtâligâma:
"Five losses, O housholders, result to the wrong-doer through his want of
rectitude. What are these five?
(1) In this world, O housholders, the wrong-doer failing in rectitude, in
consequence of sloth, suffers great loss of property. This is the first loss to
the wrong-doer through want of rectitude.
(2) Further, O housholders, in the case of the wrong-doer, who fails in
virtue, an evil repute arises. This is the second loss to the wrong-doer who
fails in virtue.
(3) Further, O housholders, whenever a wrong-doer, failing in virtue,
approaches assemblies, whether of Khattiyas, or Brahmanas, or lay men, or
Samanas, he feels ashamed and troubled in their presence. This is the third loss
to a wrong-doer who fails in virtue.
(4) Further, O housholders, the wrong-doer who fails in virtue, dies in a
state of unrest. This is the fourth loss to a wrong-doer who fails in virtue.
(5) Further, O housholders, the wrong-doer, wanting in rectitude, on the
dissolution of the body, after death, is born into a state of punishment, of
suffering, of torment, in hell. This is the fifth loss to a wrong-doer through
want of rectitude.
These, O housholders, are the five losses to the wrong-doer, through want of
rectitude.
There are five gains, O housholders, to the virtuous p. 121 man, through the
practise of virtue. What are these five?
(1) In this world, O housholders, the upright man who practises virtue, by
means of diligence acquires abundant possessions. This is the first gain to an
upright man who practises virtue.
(2) Further, O housholders, in the case of an upright man who practises
virtue, there arises a fair repute. This is the second gain to an upright man
who practises virtue.
(3) Further, O housholders, whenever an upright man who practises virtue,
approaches assemblies whether of Khattiyas, or Brahmanas, or laymen, or Samanas,
he is not ashamed or troubled when he approaches them. This is the third gain to
the upright man who practises virtue.
(4) Further, O housholders, the upright man who practises virtue, dies
peacefully. This is the fourth gain to an upright man, who practises virtue.
(5) Further, O housholders, the upright man who practises virtue, on the
dissolution of the body after death, is born into a state of happiness, in
heaven. This is the fifth gain to an upright man who practises virtue. These, O
housholders, are the five gains to the upright man who practises virtue."
And the Blessed One having instructed, aroused, animated and gladdened the
lay-disciples with this religious discourse, dismissed them, saying: "The night,
O housholders, is far spent. Do now as seemeth fit to you."
And the lay-disciples of Pâtâligâma, having praised the words of the Blessed
One, and given thanks, arose from their seats, and passing round keeping their
right sides to him, took their departure.
And the Blessed One, soon after the departure of the p. 122 lay-disciples of
Pâtâligâma, entered his private apartments.
Now at that time the Sunîdhavassakâras, the ministers of Magadha, had built a
fortress at Pâtâligâma, to repel the Vajjis. And at that time also, a great
number, some thousands of Devas, haunted the dwellings at Pâtâligâma. Wherever
the most powerful Devas haunted the houses, in that place they induced the most
powerful kings and king's ministers to build dwelling places. Wherever the
lesser Devas haunted the houses, there they induced the lesser kings and king's
ministers to build dwelling places, and wherever the lowest Devas haunted the
houses, there they induced the lowest kings and king's Ministers to build
dwelling places.
And the Blessed One, with his divine, clear sight, surpassing that of men,
beheld these thousands of Devas who haunted the houses at Pâtâligâma, and
wherever the most powerful Devas, etc. [as above. Transl.]
And the Blessed One, in the dawn following that night, called the venerable
Ananda to him and said: "Who, Ananda, built this fortress at Pâtâligâma"?
"The Sunîdhavassakâras, the ministers of Magadha, built this fortress at
Pâtâligâma, to repel the Vajjis."
"It seems, Ananda, as if the Sunîdhavassakâras, the Ministers of Magadha,
after consulting with the Tavatimsa gods, had thus, Ananda, built this fortress
at Pâtâligâma, to repel the Vajjis. I have just seen, Ananda, with my divine and
clear sight, surpassing that of men, this large number of thousands of Devas who
haunt the houses at Pâtâligâma. Wherever the most powerful Devas etc. [as above.
Transl.].
Wherever, Ananda, famous places, centres of trade may p. 123 be, this
fortified city will be chief among them, an emporium of commerce. But, Ananda,
three disasters will befall Pâtâligâma, by fire and water and internal
dissensions."
And the Sunîdhivassakâras, the ministers of Magadha went to where the Blessed
One was and drawing near they exchanged friendly greetings with the Blessed One,
and when they had exchanged with him the compliments of friendship and civility,
they stationed themselves respectfully apart, and while thus standing the
Sunîdhavassakâras, the ministers of Magadha said to the Blessed One: "May it
please the Lord Gotama, and the Brethren to take their meal with us to-day."
The Blessed One assented by his silence.
And the Sunîdhavassakâras, the ministers of Mâgadha, perceiving that the
Blessed One had assented, went to their own house, and when they arrived there,
gave orders for the preparation of sweet food, both hard and soft, and they
announced to the Blessed One, that the time had come; "Lord Gotama, the time is
come, the meal is ready."
And the Blessed One, robing himself in the forenoon and taking his alms-bowl
and tunic, went, in company with the Brethren, to the house of the
Sunîdhavassakâras; and when they arrived there, they sat down on the appointed
seats.
And the Sunîdhivassakâras, with their own hands, served and offered sweet
food, both hard and soft, to the Brethren with the Buddha at their head.
And when the Blessed One had withdrawn his hand from the bowl and finished
his meal, the Sunîdhivassakâras having taken a lower place, sat down apart, and
the Blessed One, as they sat thus, gladdened the Sunîdhivassakâras with these
verses:
p. 124
"In whatever country, the wise man dwells,
Maintaining the virtuous, the self-controlled, the holy ones,
Let him present offerings to the Devas who are there,
And they so honoured and venerated, will honour and venerate him,
And hereafter show compassion, as a mother to her son.
He who receives the compassion of the Devas, never lacks good fortune."


And the Blessed One, when he had gladdened the Sunîdhavassakâras with these
verses, arose from his seat and departed.
Now at that time the Sunîdhivassakâras followed the Blessed One, step by
step, saying: "The gate by which the Samana Gotama this day departs, shall be
called the Gotama gate, the ford by which he crosses the Ganga river, shall be
called the Gotama ford.
And the gate, by which the Blessed One passed out was called the Gotama gate.
And the Blessed One came to where the river Ganga was. Now at that time, the
river was full, up to the bank, so that a crow could have drunk from it. Some
men, eager to cross, were in search of a boat, some in search of a raft, others
were engaged in constructing a raft.
And the Blessed One, just as if a strong man should out-stretch his bent arm
or bend back his out-stretched arm, even so he vanished from the hither bank of
the river Ganga and stood upon the opposite bank with the Brethren.
And the Blessed One beheld those men, eager to cross, p. 125 some in search
of a boat, some in search of a raft, and others engaged in constructing a raft.
And the Blessed One, in this connection, on that occasion, breathed forth
this solemn utterance:
"Those who cross the ocean, having built a bridge, forsaking the
marshes--
While the world is constructing rafts--these wise ones escape."1



7. Thus have I heard. At that time the Blessed One had reached the high road
in the Kosala country, with the venerable Nâgasamâla as attendant.
And the venerable Nâgasamâla observed on the way that the road diverged, and
seeing this, he said to the Blessed One; "Sire, this is the way, let us go in
this direction."
When these words had been spoken, the Blessed One said to the venerable
Nâgasamâla: "This is the way, Nâgasamâla, let us go in this direction."
[Repetition of speech and reply. Transl.].
A third time the venerable Nâgasamâla said to the Blessed One: "This, Sire,
is the way, let us go in this direction." And the venerable Nâgasamâla threw
down on the ground the bowl and tunic of the Blessed One, saying: "There, Sire,
are your bowl and tunic."
And as the venerable Nâgasamâla proceeded on the road, robbers came and
assaulted him with their hands and feet, broke his alms-bowl and tore his
garments. And the venerable Nâgasamâla, with broken bowl and torn garments p.
126 went to where the Blessed One was, and drawing near he saluted the Blessed
One and sat down respectfully apart and while thus sitting he said to the
Blessed One: "Just now, Sire, as I was proceeding on the road, robbers came and
assaulted me with their hands and feet, broke my alms-bowl and tore my
garments."
And the Blessed One, in this connection, on that occasion, breathed forth
this solemn utterance:--
"He who walks with another, lives with him, associates with him,
He, the learned One, perceiving evil, forsakes it,
As the young heron abandons the river."

Ud 8.8
Visakha Sutta
To Visakha

I have heard that on one occasion the Blessed One was staying in Savatthi at the
Eastern Monastery, the palace of Migara's mother. Now at that time a dear and
beloved grandson of Visakha, Migara's mother, had died. So Visakha, Migara's
mother — her clothes wet, her hair wet — went to the Blessed One in the middle
of the day and, on arrival, having bowed down to him, sat to one side. As she
was sitting there the Blessed One said to her: "Why have you come here, Visakha
— your clothes wet, your hair wet — in the middle of the day?"
When this was said, she said to the Blessed One, "My dear and beloved grandson
has died. This is why I have come here — my clothes wet, my hair wet — in the
middle of the day."
"Visakha, would you like to have as many children and grandchildren as there are
people in Savatthi?"
"Yes, lord, I would like to have as many children and grandchildren as there are
people in Savatthi."
"But how many people in Savatthi die in the course of a day?"
"Sometimes ten people die in Savatthi in the course of a day, sometimes nine...
eight... seven... six... five... four... three... two... Sometimes one person
dies in Savatthi in the course of a day. Savatthi is never free from people
dying."
"So what do you think, Visakha: Would you ever be free from wet clothes and wet
hair?"
"No, lord. Enough of my having as many children and grandchildren as there are
people in Savatthi."
"Visakha, those who have a hundred dear ones have a hundred sufferings. Those
who have ninety dear ones have ninety sufferings. Those who have eighty...
seventy... sixty... fifty... forty... thirty... twenty... ten... nine...
eight... seven... six... five... four... three... two... Those who have one dear
one have one suffering. For those with no dear ones, there are no sufferings.
They are free from sorrow, free from stain, free from lamentation, I tell you."
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
The sorrows, lamentations,
the many kinds of suffering in the world,
exist dependent on something dear.
They don't exist
when there's nothing dear.
And thus blissful & sorrowless
are those for whom nothing
in the world is dear anywhere.
So one who aspires
to be stainless & sorrowless
shouldn't make anything
in the world dear
anywhere.

Ud 8.9
Dabba Sutta
About Dabba Mallaputta (1)

I have heard that on one occasion the Blessed One was staying near Savatthi, in
Jeta's Grove, Anathapindika's monastery. Then Ven. Dabba Mallaputta went to the
Blessed One and, on arrival, having bowed down to him, sat to one side. As he
was sitting there he said to the Blessed One: "Now is the time for my total
Unbinding, O One-Well-Gone!"
"Then do, Dabba, what you think it is now time to do."
Then Ven. Dabba Mallaputta, rising from his seat, bowed down to the Blessed One
and, circling him on the right, rose up into the air and sat cross-legged in the
sky, in space. Entering the fire property and emerging from it, he was totally
unbound. Now, when Dabba Mallaputta rose up into the air and, sitting
cross-legged in the sky, in space, entered the fire property and then emerged
from it and was totally unbound, his body burned and was consumed so that
neither ashes nor soot could be discerned. Just as when ghee or oil is burned
and consumed, neither ashes nor soot can be discerned, in the same way, when
Dabba Mallaputta rose up into the air and, sitting cross-legged in the sky, in
space, entered the fire property and then emerged from it and was totally
unbound, his body burned and was consumed so that neither ashes nor soot could
be discerned.
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
The body disintegrated,
perception ceased,
pain & rapture were entirely consumed,
fabrications were stilled:
consciousness has come to its end.

Ud 8.10
Dabba Sutta
About Dabba Mallaputta (2)

I have heard that on one occasion the Blessed One was staying near Savatthi, in
Jeta's Grove, Anathapindika's monastery. There he addressed the monks, "Monks!"
"Yes, lord," the monks replied.
The Blessed One said, "When Dabba Mallaputta rose up into the air and, sitting
cross-legged in the sky, in space, entered the fire property and then emerged
from it and was totally unbound, his body burned and was consumed so that
neither ashes nor soot could be discerned. Just as when ghee or oil is burned
and consumed, neither ashes nor soot can be discerned, in the same way, when
Dabba Mallaputta rose up into the air and, sitting cross-legged in the sky, in
space, entered the fire property and then emerged from it and was totally
unbound, his body burned and was consumed so that neither ashes nor soot could
be discerned."
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Just as the destination of a glowing fire
struck with a [blacksmith's] iron hammer,
gradually growing calm,
is not known:

Even so, there's no destination to describe
for those who are rightly released
— having crossed over the flood
of sensuality's bond —
for those who have attained
unwavering bliss.