Addressing again all the assembled Rahans, Buddha said to them[21]: “My beloved Bickus, if among you there be one that has any doubt respecting Buddha, the law, the assembly, the ways of perfection, and the practice of virtues, let him come forward and make known his doubts, that I may clear them up.” The Rahans remained all silent. The same question was three times repeated, and three times the Rahans continued silent. Then he added: “My beloved Bickus, if you have any respect for my memory, communicate your dispositions towards my person and doctrines to the other Rahans whom you shall hereafter meet with.” The Rahans still remained silent. Ananda then said to Buddha: “O most exalted Buddha, is it not truly surprising that among so many not one should be found entertaining any doubt respecting your doctrine, but all should feel so strong an attachment to it?” “Ananda,” replied Buddha, “I knew well that doubt and false doctrine could never be harboured in the soul of a true Rahan. Supposing a number of five hundred Rahans, and taking the one who is the last in merits, he is at least a Thautapan, and as such there is no demerit in him that could lead him to one of the four states of punishment; his heart is fixed upon the first way that leads to perfection, and he constantly strives to advance to the three superior ways of perfection. No doubt, therefore, and no false doctrine can ever be found in a true Rahan.” After a short pause, Buddha, addressing the Rahans, said: “Beloved Bickus, the principle of existence and mutability carries along with it the principle of destruction. Never forget this; let your minds be filled with this truth; to make it known to you, I have assembled you.” These are the last words Buddha ever uttered. As a man who is about to undertake a long journey takes an affectionate farewell of every one of his relatives and friends, and fondly embraces successively all of them, Buddha likewise wished to visit for the last time the abodes wherein his soul had so amorously dwelt during his long and lofty mental peregrinations. He entered into the first state of dzan, then the second, the third, and the fourth: he ascended therefrom successively to the first, second, third, and fourth immaterial seats. When he had reached the fourth state, which is the farthest boundary of existence, Ananda asked the Rahan Anoorouda whether Phra had completed his Neibban. “Not as yet,” answered Anoorouda, “but he has reached the last stage of existence.” A little while after, Buddha had entered into the perfect state of Neibban.[22] Thus in the first watch of the night he had preached the law to the Malla princes; at midnight he had converted the heretic Thoubat; and in the morning watch he had instructed the Rahans. It was not quite full dawn of the day when he entered the state of Neibban, in the 148th year of the Eetzana era, on the full moon of Katson, on a Tuesday, a little before daybreak.[23]