The Canon’s account of the Buddha’s return home to visit his
family after his awakening is fairly piecemeal. Later
literature, beginning with the commentaries, tried to fill in
many of the blanks, imagining some of the more personal and
dramatic scenes, such as the Buddha’s first encounters with his
father; with his stepmother and maternal aunt, Mahāpajāpatī
Gotamī; and with his wife. But with only a few exceptions, the
Canon limits its accounts to incidents that carried lessons in
Dhamma & Vinaya.
This chapter begins with one of the few exceptions: a poem
attributed to Ven. Kāludāyin, a monk not otherwise identified
in the Vinaya or the four nikāyas. The Commentary asserts that,
as a lay person, he was sent by the Buddha’s father to invite
the Buddha to return home. On arriving in the Buddha’s
presence, he first asked for the Acceptance, and then recited
the first part of this poem. Whatever the facts of the case,
the connection with the Buddha’s father seems likely, in that
Ven. Kāludāyin, in the second part of this poem, is addressing
him at the time of the Buddha’s return, perhaps to make
Suddhodana favorably inclined to receive his son.75
The Canon indicates that Nanda, the Buddha’s half brother,
was ordained as a monk during the Buddha’s first visit home,
although it does not tell the circumstances of his ordination.
Later traditions filled in this blank in great detail. However,
the Canon does tell of how Rāhula, the Buddha’s son, received
the Going-forth at this time.
Then the Blessed One, having stayed at Rājagaha as long as he
liked, set out on a wandering tour toward Kapilavatthu and,
traveling by stages, arrived at Kapilavatthu. There he stayed
among the Sakyans near Kapilavatthu in the Banyan Park.
Then, early in the morning, the Blessed One—having adjusted
his under robe and carrying his bowl & outer robe—went to the
residence of Suddhodana the Sakyan and, on arrival, sat down on a
seat laid out.
Then the queen, Rāhula’s mother, said to Prince Rāhula,
“Rāhula, that’s your father. Go and ask for your
inheritance.”
So Prince Rāhula went to the Blessed One and, on arrival,
stood in front of him, (saying,) “Contemplative, your shadow is
pleasant.”
Then the Blessed One, getting up from his seat, left.
So Prince Rāhula followed along behind the Blessed One,
(saying,) “Contemplative, give me my inheritance. Contemplative,
give me my inheritance.”
Then the Blessed One addressed Ven. Sāriputta, “In that case,
Sāriputta, give Prince Rāhula the Going-forth.”
“How should I give Prince Rāhula the Going-forth, lord?”
Then the Blessed One, having given a Dhamma talk with regard
to this cause, to this incident, addressed the monks: “Monks, I
allow the Going-forth for a novice by means of the three goings
for refuge.”…
So Ven. Sāriputta gave Prince Rāhula the Going-forth.
Then Suddhodana the Sakyan 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, “Lord, I have one
favor to ask of the Blessed One.”
“Tathāgatas have gone beyond favors, Gotama.”
“One that is allowable & blameless.”
“Say it, Gotama.”
“When the Blessed One went forth, lord, I suffered not just a
little. Likewise for Nanda, and exceedingly so for Rāhula. Lord,
love for a son cuts through the outer skin. Having cut through
the outer skin, it cuts through the inner skin. Having cut
through the inner skin, it cuts through the flesh. Having cut
through the flesh, it cuts through the tendon. Having cut through
the tendon, it cuts into the bone. Have cut into the bone, it
penetrates the bone marrow and stays there. It would be good,
lord, if the Masters didn’t give the Going-forth to sons without
the parents’ permission.”
Then the Blessed One instructed, urged, roused, & encouraged
Suddhodana the Sakyan with a Dhamma talk.
Having been instructed, urged, roused, & encouraged by the
Blessed One with a Dhamma talk, Suddhodana the Sakyan got up from
his seat and, having bowed down to the Blessed One,
circumambulated him, keeping him to his right, and left.
Then the Blessed One, having given a Dhamma talk with regard
to this cause, to this incident, addressed the monks: “Monks, a
son without permission from his parents should not be given the
Going-forth. Whoever should give it: an offense of wrongdoing.”
We do not know how many times the Buddha returned to visit
Kapilavatthu. It may have been on this first trip, or on a
later one, that a great convocation of devas occurred.
I have heard that on one occasion the Blessed One was dwelling
among the Sakyans at Kapilavatthu in the Great Forest, together
with a large Saṅgha of approximately five hundred monks, all of
them arahants. And most of the devatās from ten world-systems had
gathered in order to see the Blessed One & the Saṅgha of
monks.
A verse of tribute, composed in an archaic style, lists the
names of many of the devas who had come, along with two events
that occurred during the convocation.
Then there have also come nāgas
from Lake Nābhasa, Vesālī & Tacchaka:
Kambalas, Assataras, Pāyāgas, & their kin.
And from the River Yāmuna
comes the prestigious nāga, Dhataraṭṭha.
The great nāga Erāvaṇṇa:
He, too, has come to the forest meeting.
They who swoop down swiftly on nāga kings,
divine, twice-born, winged, their eyesight pure:
(Garuḍas) came from the sky to the midst of the
forest.
Citra & Supaṇṇa are their names.
But the Buddha, giving safety to the nāga kings,
made them secure from Supaṇṇa.
Addressing one another with affectionate words,
the nāgas & Supaṇṇas made the Buddha their refuge.
* * *
When all these devas with Indras & Brahmās had come,
Māra’s army came as well.
Now look at the Dark One’s foolishness!
[He said:] “Come seize them! Bind them!
Tie them down with passion!
Surround them on every side!
Don’t let anyone at all escape!”
Thus the great warlord urged on his dark army,
slapping the ground with his hand,
making a horrendous din, as when
a storm cloud bursts with thunder,
lightning, & torrents of rain.
But then he withdrew—enraged,
with none under his sway.
Realizing all this,
the One-with-Eyes felt moved to speak.
The Teacher then said to them,
disciples delighting in his instruction,
“Māra’s army has approached. Detect them, monks!”
Listening to the Awakened One’s instruction,
they made an ardent effort.
The army retreated from those without passion,
without raising even a hair on their bodies.
Having all won the battle—prestigious, past fear—
they rejoice with all beings:
disciples outstanding among the human race.
As time passed, many Sakyans joined the Saṅgha.
At that time the Buddha, the Blessed One, was dwelling near
Anupiyā. Anupiyā is a town of the Mallans.
Now, at that time, many well known Sakyan young men were going
forth, following the Blessed One who had gone forth. And at that
time, Mahānāma the Sakyan and Anuruddha the Sakyan were two
brothers. Anuruddha the Sakyan had been delicately brought up. He
had three palaces: one for the cold season, one for the hot
season, one for the rainy season. During the four months of the
rainy season, he was entertained in the rainy-season palace by
minstrels without a single man among them, and he did not come
down once from the palace.
The thought occurred to Mahānāma the Sakyan, “At this time,
many well known Sakyan princes are going forth, following the
Blessed One who has gone forth. But no one in our family has gone
forth from home into homelessness. What if I or Anuruddha were to
go forth?”
So Mahānāma the Sakyan went to Anuruddha the Sakyan and, on
arrival, said to him, “Little brother Anuruddha, at this time
many well known Sakyan princes are going forth, following the
Blessed One who has gone forth. But no one in our family has gone
forth from home into homelessness. So then, you go forth or I’ll
go forth.”
“I’m delicately brought up. I can’t go forth from home into
homelessness. You go forth.”
“Come, then, little brother Anuruddha, I’ll instruct you in
the subject of household life. First, the field is to be
ploughed. After it’s been ploughed, it has to be planted. After
it’s planted, water has to be let in. After water has been let
in, it has to be directed (to the plants.) After the water has
been directed, (animals and weeds) have to be removed. After
having the (animals and weeds) removed, you have to have it
harvested. After it’s been harvested, you have to have it
gathered up. After it’s been gathered up, a haystack has to be
made. After a haystack has been made, it has to be threshed.
After it’s been threshed, the straw has to be taken away. After
the straw has been taken away, the chaff has to be winnowed.
After the chaff has been winnowed, it has to be sifted. After it’s
been sifted, it has to be carried up (into a granary). After it’s
been carried up, in the next year you have to do the very same
thing. And then the next year you have to do the very same
thing.”
“The tasks aren’t finished—their end is not discerned! When
are the tasks finished? When will their end be discerned? When
will we rest and enjoy ourselves, provided and endowed with the
five strings of sensuality?”
“Little brother Anuruddha, the tasks aren’t finished—their end
is not discerned. Our parents and grandfathers died with the
tasks not yet finished.”
“In that case, you instruct yourself in the subject of
household life. I’m going to go forth from home into
homelessness.”
So Anuruddha went to his mother and, on arrival, said to her,
“Mom, I want to go forth from home into homelessness. Mom, please
give me your permission to go forth from home into
homelessness.”
When that was said, Anuruddha’s mother said to him,
“Anuruddha, my son, you two sons of mine are dear & beloved, not
loathsome. Even by death I wouldn’t want to be separated from
you, so how could I give my permission for you to go forth from
home into homelessness while you’re still alive?”
A second time… A third time, Anuruddha said to his mother,
“Mom, I want to go forth from home into homelessness. Mom, please
give me your permission to go forth from home into
homelessness.”
Now at that time, Bhaddiya the Sakyan king exercised rulership
over the Sakyans.84
He and Anuruddha the Sakyan were friends.
Then Anuruddha’s mother, (thinking,) “This Bhaddiya the Sakyan
king, exercising rulership over the Sakyans, is Anuruddha’s
friend; he wouldn’t go forth from home into homelessness,” said
to Anuruddha, “Anuruddha, my son, if Bhaddiya the Sakyan king
goes forth from home into homelessness, then you may also go
forth.”
So Anuruddha went to Bhaddiya the Sakyan king and, on arrival,
said to him, “My friend, my Going-forth depends on yours.”
“Whether your Going-forth depends on mine or not, my friend,
may it come about. I’m on your side. Go forth as you
like.”85
“Come, my friend, let’s both go forth from home into
homelessness.”
“My friend, I can’t go forth from home into homelessness, like
the (other) Sakyans. Whatever else I’m able to do for you, I’ll
do for you. You go forth.”
“My friend, my mother said to me, ‘Anuruddha, my son, if
Bhaddiya the Sakyan king goes forth from home into homelessness,
then you may also go forth.’ My friend, this statement was spoken
by you, ‘Whether your Going-forth depends on mine or not, my
friend, may it come about. I’m on your side. Go forth as you
like.’ Come, my friend, let’s both go forth from home into
homelessness.”
At that time, people spoke the truth and were true to their
word.
So Bhaddiya the Sakyan king said to Anuruddha, “Wait, my
friend, for seven years. After seven years we’ll both go forth
from home into homelessness.”
“My friend, seven years is too long. I can’t wait seven
years.”
“My friend, wait six years… five years… four years… three
years… two years… one year. After one year we’ll both go forth
from home into homelessness.”
“My friend, one year is too long. I can’t wait one year.”
“Wait, my friend, for seven months. After seven months we’ll
both go forth from home into homelessness.”
“My friend, seven months is too long. I can’t wait seven
months.”
“My friend, wait six months… five months… four months… three
months… two months… one month… half a month. After half a month
we’ll both go forth from home into homelessness.”
“My friend, half a month is too long. I can’t wait half a
month.”
“My friend, wait for seven days, while I hand over rulership
to my sons & brothers.”
“My friend, seven days isn’t long. I’ll wait.”
Then Bhaddiya the Sakyan king, Anuruddha, Ānanda, Bhagu,
Kimbila, & Devadatta, with Upāli the barber as the seventh,
headed out to the parade ground—as they had done in the past—with
a four-fold army.
Having gone far, sending the army back, they went down into
another country, removed their ornaments and, bundling them up in
an upper cloth, said to Upāli the barber, “I say, Upāli, go back.
This much is enough for your livelihood.”
As Upāli the barber was going back, the thought occurred to
him, “These Sakyans are fierce. (Thinking,) ‘The princes were
struck down by him,’ they could even have me killed. Now, these
Sakyan princes are going to go forth from home into homelessness,
so why shouldn’t I?”
Loosening the bundle and hanging the contents up on a tree,
saying, “Whoever sees this, it’s given. Take it,” he went to the
Sakyan princes. They saw Upāli the barber coming from afar and,
on seeing him, said to him, “I say, Upāli, why have you come
back?”
“Just now, young masters, as I was going back, the thought
occurred to me, ‘These Sakyans are fierce. (Thinking,) “The
princes were struck down by him,” they could even have me killed.
Now, these Sakyan princes are going to go forth from home into
homelessness, so why shouldn’t I?’ So I loosened the bundle and
hung the contents up on a tree, saying, ‘Whoever sees this, it’s
given. Take it.’ Then I came back again.”
“Well done, I say, Upāli, and that you didn’t go back. The
Sakyans are fierce. (Thinking,) ‘The princes were struck down by
him,’ they could even have had you killed.”
So the Sakyan princes, taking Upāli the barber along, went to
the Blessed One and, on arrival, bowed down to him and sat to one
side.
As they were sitting there, the Sakyan princes said to the
Blessed One, “Lord, we Sakyans tend to be conceited. This is our
barber, Upāli, our longtime servant. May the Blessed One give him
the Going-forth first. We will bow down to him, rise up to greet
him, salute him with hands raised palm-to-palm over the heart,
and perform other forms of respect to him. In this way, the
Sakyan-conceit of us Sakyans will be humbled.
So the Blessed One gave Upāli the barber the Going-forth
first, and afterwards the Sakyan princes.
Then Ven. Bhaddiya realized the three knowledges86
during that very
Rains.
Ven. Anuruddha gave rise to the divine eye.
Ven. Ānanda realized the fruit of stream-entry.
Devadatta produced run-of-the-mill supranormal
powers.87
At that time, Ven. Bhaddiya, on going to the wilderness, to
the root of a tree, or to an empty dwelling, would repeatedly
exclaim, “Oh, what bliss! Oh, what bliss!”
Then several monks went to the Blessed One and, on arrival,
bowed down and sat to one side.
As they were sitting there, they said to the Blessed One,
“Lord, Ven. Bhaddiya, on going to the wilderness, to the root of
a tree, or to an empty dwelling, repeatedly exclaims, ‘Oh, what
bliss! Oh, what bliss!’ Doubtless Ven. Bhaddiya is living the
holy life very unsatisfied. Either that or, remembering the
pleasures of his former kingship—when having gone to the
wilderness, the root of a tree, or an empty dwelling—he
repeatedly exclaims, ‘Oh, what bliss! Oh, what bliss!’”
So the Blessed One addressed a certain monk, “Go, monk, and
address the monk Bhaddiya in my name, ‘The teacher calls
you.’”
Responding, “Yes, Lord,” to the Blessed One, the monk went to
Ven. Bhaddiya and, on arrival, said to him, “Friend Bhaddiya, the
Teacher calls you.”
Responding, “Yes, friend,” to the monk, Ven. Bhaddiya went to
the Blessed One. On arrival he bowed down and sat to one
side.
As he was sitting there, the Blessed One said to him, “Is it
true what they say, Bhaddiya, that—when having gone to the
wilderness, to the root of a tree, or to an empty dwelling—you
repeatedly exclaim, ‘Oh, what bliss! Oh, what bliss!’?”
“Yes, lord.”
“What compelling reason do you have in mind that—on going to
the wilderness, to the root of a tree, or to an empty
dwelling—you repeatedly exclaim, ‘Oh, what bliss! Oh, what
bliss!’?”
“Before, lord, when I was a king, I had guards posted within
and without the royal apartments, within and without the city,
within and without the countryside. But even though I was thus
guarded, thus protected, I dwelled in fear—agitated, distrustful,
& afraid. But now, on going alone to the wilderness, to the root
of a tree, or to an empty dwelling, I dwell without fear,
unagitated, confident, & unafraid—unconcerned, unruffled, living
off the gifts of others, with my mind like a wild deer. This is
the compelling reason I have in mind that—on going to the
wilderness, to the root of a tree, or to an empty dwelling—I
repeatedly exclaim, ‘Oh, what bliss! Oh, what bliss!’”
Then, on realizing the significance of that, the Blessed One
on that occasion exclaimed:
“From whose heart
there is no provocation,
and for whom becoming & non-becoming
are overcome,
he— beyond fear,
blissful,
with no grief—
is one the devas can’t see.”
Meanwhile, the Buddha was careful to give his son a thorough
grounding in the basic principles of the Dhamma.
I have heard that on one occasion the Blessed One was dwelling
near Rājagaha, at the Bamboo Forest, the Squirrels’ Feeding
Ground.
At that time Ven. Rāhula88
was dwelling at the Mango
Stone. Then the Blessed One, arising from his seclusion in the
late afternoon, went to where Ven. Rāhula was staying at the
Mango Stone. Ven. Rāhula saw him coming from afar and, on seeing
him, set out a seat & water for washing his feet. The Blessed One
sat down on the seat set out and, seated, washed his feet. Ven.
Rāhula, bowing down to the Blessed One, sat to one side.
Then the Blessed One, having left a little bit of water in the
water dipper, said to Ven. Rāhula, “Rāhula, do you see this
little bit of left-over water remaining in the water dipper?”
“Yes, sir.”
“That’s how little of a contemplative89
there is in anyone who feels
no shame at telling a deliberate lie.”
Having tossed away the little bit of left-over water, the
Blessed One said to Ven. Rāhula, “Rāhula, do you see how this
little bit of left-over water is tossed away?”
“Yes, sir.”
“Rāhula, whatever there is of a contemplative in anyone who
feels no shame at telling a deliberate lie is tossed away just
like that.”
Having turned the water dipper upside down, the Blessed One
said to Ven. Rāhula, “Rāhula, do you see how this water dipper is
turned upside down?”
“Yes, sir.”
“Rāhula, whatever there is of a contemplative in anyone who
feels no shame at telling a deliberate lie is turned upside down
just like that.”
Having turned the water dipper right-side up, the Blessed One
said to Ven. Rāhula, “Rāhula, do you see how empty & hollow this
water dipper is?”
“Yes, sir.”
“Rāhula, whatever there is of a contemplative in anyone who
feels no shame at telling a deliberate lie is empty & hollow just
like that.
“Rāhula, it’s like a royal elephant: immense, pedigreed,
accustomed to battles, its tusks like chariot poles. Having gone
into battle, it uses its forefeet & hindfeet, its forequarters &
hindquarters, its head & ears & tusks & tail, but keeps
protecting its trunk. The elephant trainer notices that and
thinks, ‘This royal elephant has not given up its life to the
king.’ But when the royal elephant… having gone into battle, uses
its forefeet & hindfeet, its forequarters & hindquarters, its
head & ears & tusks & tail & his trunk, the trainer notices that
and thinks, ‘This royal elephant has given up its life to the
king. There is nothing it will not do.’
“In the same way, Rāhula, when anyone feels no shame in
telling a deliberate lie, there is no evil, I tell you, he will
not do. Thus, Rāhula, you should train yourself, ‘I will not tell
a deliberate lie even in jest.’
“What do you think, Rāhula: What is a mirror for?”
“For reflection, sir.”
“In the same way, Rāhula, bodily actions, verbal actions, &
mental actions are to be done with repeated reflection.
“Whenever you want to do a bodily action, you should reflect
on it: ‘This bodily action I want to do—would it lead to
self-affliction, to the affliction of others, or to both? Would
it be an unskillful bodily action, with painful consequences,
painful results?’ If, on reflection, you know that it would lead
to self-affliction, to the affliction of others, or to both; it
would be an unskillful bodily action with painful consequences,
painful results, then any bodily action of that sort is
absolutely unfit for you to do. But if on reflection you know
that it would not cause affliction… it would be a skillful bodily
action with pleasant consequences, pleasant results, then any
bodily action of that sort is fit for you to do.
“While you are doing a bodily action, you should reflect on
it: ‘This bodily action I am doing—is it leading to
self-affliction, to the affliction of others, or to both? Is it
an unskillful bodily action, with painful consequences, painful
results?’ If, on reflection, you know that it is leading to
self-affliction, to the affliction of others, or to both… you
should give it up. But if on reflection you know that it is not…
you may continue with it.
“Having done a bodily action, you should reflect on it: ‘This
bodily action I have done—did it lead to self-affliction, to the
affliction of others, or to both? Was it an unskillful bodily
action, with painful consequences, painful results?’ If, on
reflection, you know that it led to self-affliction, to the
affliction of others, or to both; it was an unskillful bodily
action with painful consequences, painful results, then you
should confess it, reveal it, lay it open to the Teacher or to a
knowledgeable companion in the holy life. Having confessed it…
you should exercise restraint in the future. But if on reflection
you know that it did not lead to affliction… it was a skillful
bodily action with pleasant consequences, pleasant results, then
you should stay mentally refreshed & joyful, training day & night
in skillful qualities.
[Similarly with verbal actions.]
“Whenever you want to do a mental action, you should reflect
on it: ‘This mental action I want to do—would it lead to
self-affliction, to the affliction of others, or to both? Would
it be an unskillful mental action, with painful consequences,
painful results?’ If, on reflection, you know that it would lead
to self-affliction, to the affliction of others, or to both; it
would be an unskillful mental action with painful consequences,
painful results, then any mental action of that sort is
absolutely unfit for you to do. But if on reflection you know
that it would not cause affliction… it would be a skillful mental
action with pleasant consequences, pleasant results, then any
mental action of that sort is fit for you to do.
“While you are doing a mental action, you should reflect on
it: ‘This mental action I am doing—is it leading to
self-affliction, to the affliction of others, or to both? Is it
an unskillful mental action, with painful consequences, painful
results?’ If, on reflection, you know that it is leading to
self-affliction, to the affliction of others, or to both… you
should give it up. But if on reflection you know that it is not…
you may continue with it.
“Having done a mental action, you should reflect on it: ‘This
mental action I have done—did it lead to self-affliction, to the
affliction of others, or to both? Was it an unskillful mental
action, with painful consequences, painful results?’ If, on
reflection, you know that it led to self-affliction, to the
affliction of others, or to both; it was an unskillful mental
action with painful consequences, painful results, then you
should feel distressed, ashamed, & disgusted with it. Feeling
distressed, ashamed, & disgusted with it, you should exercise
restraint in the future. But if on reflection you know that it
did not lead to affliction… it was a skillful mental action with
pleasant consequences, pleasant results, then you should stay
mentally refreshed & joyful, training day & night in skillful
qualities.
“Rāhula, all those contemplatives & brahmans in the course of
the past who purified their bodily actions, verbal actions, &
mental actions, did it through repeated reflection on their
bodily actions, verbal actions, & mental actions in just this
way.
“All those contemplatives & brahmans in the course of the
future who will purify their bodily actions, verbal actions, &
mental actions, will do it through repeated reflection on their
bodily actions, verbal actions, & mental actions in just this
way.
“All those contemplatives & brahmans at present who purify
their bodily actions, verbal actions, & mental actions, do it
through repeated reflection on their bodily actions, verbal
actions, & mental actions in just this way.
“Thus, Rāhula, you should train yourself: ‘I will purify my
bodily actions through repeated reflection. I will purify my
verbal actions through repeated reflection. I will purify my
mental actions through repeated reflection.’ That’s how you
should train yourself.”
That is what the Blessed One said. Gratified, Ven. Rāhula
delighted in the Blessed One’s words.90
Chapter Six
Returning Home
The Canon’s account of the Buddha’s return home to visit his family after his awakening is fairly piecemeal. Later literature, beginning with the commentaries, tried to fill in many of the blanks, imagining some of the more personal and dramatic scenes, such as the Buddha’s first encounters with his father; with his stepmother and maternal aunt, Mahāpajāpatī Gotamī; and with his wife. But with only a few exceptions, the Canon limits its accounts to incidents that carried lessons in Dhamma & Vinaya.
This chapter begins with one of the few exceptions: a poem attributed to Ven. Kāludāyin, a monk not otherwise identified in the Vinaya or the four nikāyas. The Commentary asserts that, as a lay person, he was sent by the Buddha’s father to invite the Buddha to return home. On arriving in the Buddha’s presence, he first asked for the Acceptance, and then recited the first part of this poem. Whatever the facts of the case, the connection with the Buddha’s father seems likely, in that Ven. Kāludāyin, in the second part of this poem, is addressing him at the time of the Buddha’s return, perhaps to make Suddhodana favorably inclined to receive his son.75
The Canon indicates that Nanda, the Buddha’s half brother, was ordained as a monk during the Buddha’s first visit home, although it does not tell the circumstances of his ordination. Later traditions filled in this blank in great detail. However, the Canon does tell of how Rāhula, the Buddha’s son, received the Going-forth at this time.
We do not know how many times the Buddha returned to visit Kapilavatthu. It may have been on this first trip, or on a later one, that a great convocation of devas occurred.
As time passed, many Sakyans joined the Saṅgha.
Meanwhile, the Buddha was careful to give his son a thorough grounding in the basic principles of the Dhamma.