Reading guide
An emptiness named outright, not concealed
Confirmed by direct reading, the Buddha does not wait to be asked; he addresses the visibly silent assembly first, naming the emptiness of the gathering himself: “my assembly never used to be empty; I had no concern for any region where Sāriputta and Moggallāna stayed.”
The highest possible praise for both disciples
The Buddha's own praise is confirmed by direct reading to reach the furthest possible extent: “the Buddhas of the past or the future have pairs of chief disciples who at best were like Sāriputta and Moggallāna were to me” — naming them, in effect, as the finest such pair any Buddha, in any era, could have.
The Realized One's own freedom from sorrow, named as remarkable in its own right
Confirmed by direct reading, the Buddha explicitly frames his OWN reaction — that he does not sorrow or lament even at the loss of such a pair of disciples — as itself “an incredible and amazing quality of the Realized One,” placed alongside, not above, the praise given to Sāriputta and Moggallāna themselves.
The identical tree simile, now for two branches at once
This discourse's own tree simile is confirmed by direct comparison to be worded almost identically to SN 47.13's own version, adjusted only for number: where SN 47.13 spoke of “the largest branch” breaking from one death, this discourse speaks of “the largest branches” (plural) breaking, since both chief disciples had died by this point.
A third telling of the same closing instruction
The closing instruction to “live as your own island, your own refuge, with no other refuge” is confirmed by direct comparison to be worded identically to its own appearances at SN 47.9 and SN 47.13 — here addressed to the entire assembled Saṅgha directly, rather than to Ānanda alone.
Key terms
The text
§1 — setting: shortly after two deathsAt one time the Buddha was staying in the land of the Vajjis near Ukkacelā on the bank of the Ganges river, together with a large Saṅgha of mendicants. It was not long after Sāriputta and Moggallāna had become fully quenched. Now, at that time the Buddha was sitting in the open, surrounded by the Saṅgha of mendicants.
§2 — an emptiness named, and a twofold amazementThen the Buddha looked around the Saṅgha of mendicants, who were silent. He addressed them: “Mendicants, this assembly seems empty to me now that Sāriputta and Moggallāna have become fully quenched. My assembly never used to be empty; I had no concern for any region where Sāriputta and Moggallāna stayed. The Buddhas of the past or the future have pairs of chief disciples who at best were like Sāriputta and Moggallāna were to me. It’s an incredible and amazing quality of such disciples that they fulfill the Teacher’s instructions and follow his advice. And they’re liked and approved, respected and admired by the four assemblies. And it’s an incredible and amazing quality of the Realized One that when such a pair of disciples becomes fully quenched he does not sorrow or lament. How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out? That is not possible. Suppose there was a large tree standing with heartwood, and the largest branches broke off. In the same way, in the great Saṅgha that stands with heartwood, Sāriputta and Moggallāna have become fully quenched. How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out? That is not possible. So mendicants, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.
§3 — "be your own island," a third timeAnd how does a mendicant do this? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. That’s how a mendicant lives as their own island, their own refuge, with no other refuge. That’s how the teaching is their island and their refuge, with no other refuge. Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those mendicants of mine who want to train shall be among the best of the best.”
Self-check quiz
3 questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.