On one occasion the Blessed One was dwelling at Savatthi in Jeta’s Grove, Anathapiṇḍika’s Park. Now on that occasion the Venerable Sāriputta was dwelling among the Magadhans at Nalakagama—sick, afflicted, gravely ill—and the novice Cunda was his attendant. Then, because of that illness, the Venerable Sāriputta attained final Nibbāna.
The novice Cunda, taking the Venerable Sāriputta’s bowl and robe, went to Savatthi, to Jeta’s Grove, Anathapiṇḍika’s Park. There he approached the Venerable Ānanda, paid homage to him, sat down to one side, and said to him: “Venerable sir, the Venerable Sāriputta has attained final Nibbāna. This is his bowl and robe.”
“Friend Cunda, we should see the Blessed One about this piece of news. Come, friend Cunda, let us go to the Blessed One and report this matter to him.”
“Yes, venerable sir,” the novice Cunda replied.
Then the Venerable Ānanda and the novice Cunda approached the Blessed One, paid homage to him, and sat down to one side. The Venerable Ānanda then said to the Blessed One: “This novice Cunda, venerable sir, says that the Venerable Sāriputta has attained final Nibbāna, and this is his bowl and robe. Venerable sir, since I heard that the Venerable Sāriputta has attained final Nibbāna, my body seems as if it has been drugged, I have become disoriented, the teachings are no longer clear to me.”
“Why, Ānanda, when Sāriputta attained final Nibbāna, did he take away your aggregate of virtue, or your aggregate of concentration, or your aggregate of wisdom, or your aggregate of liberation, or your aggregate of the knowledge and vision of liberation?”
“No, he did not, venerable sir. But for me the Venerable Sāriputta was an advisor and counsellor, one who instructed, exhorted, inspired, and gladdened me. He was unwearying in teaching the Dhamma; he was helpful to his brothers in the holy life. We recollect the nourishment of Dhamma, the wealth of Dhamma, the help of Dhamma given by the Venerable Sāriputta.”
“But have I not already declared, Ānanda, that we must be parted, separated, and severed from all who are dear and agreeable to us? How, Ānanda, is it to be obtained here: ‘May what is born, come to be, conditioned, and subject to disintegration not disintegrate!’? That is impossible. It is just as if the largest branch would break off a great tree standing possessed of heartwood: so too, Ānanda, in the great Bhikkhu Saṅgha standing possessed of heartwood, Sāriputta has attained final Nibbāna. How, Ānanda, is it to be obtained here: ‘May what is born, come to be, conditioned, and subject to disintegration not disintegrate!’? That is impossible.
“Therefore, Ānanda, dwell with yourselves as your own island, with yourselves as your own refuge, with no other refuge; dwell with the Dhamma as your island, with the Dhamma as your refuge, with no other refuge … as in §9 … Those bhikkhus, Ānanda, either now or after I am gone, who dwell with themselves as their own island, with themselves as their own refuge, with no other refuge; who dwell with the Dhamma as their island, with the Dhamma as their refuge, with no other refuge—it is these bhikkhus, Ānanda, who will be for me topmost of those keen on the training.”