During the Buddha’s lifetime, Sāvatthī, the capital of
Kosala, was one of the largest cities—if not the largest
city—in the Ganges plain. More discourses are set near there,
either in Jeta’s Forest or in the Eastern Monastery, than at
any other place mentioned in the Canon. This would seem to
confirm the Commentary’s assertion that the Buddha made
Sāvatthī his home base for many years. He first went there at
the invitation of a wealthy householder, Sudatta, who, because
of his prodigious alms (piṇḍa)
to the destitute
(anātha) was known as
Anāthapiṇḍika. Anāthapiṇḍika purchased Prince Jeta’s Forest,
just to the south of the city, and donated it to the Saṅgha. He
was later cited as the Buddha’s foremost male lay donor.
The gift of Jeta’s Forest to the Buddha is hard to date. On
the one hand, an early encounter between the Buddha and King
Pasenadi, the king reigning over Kosala, refers to the Buddha
as young. On the other, the account of the events leading up to
the founding of the monastery includes references to the
Group-of-Six monks, a renegade band who most likely were not
members of the Saṅgha in its very early years.
Whatever the chronology, the narrative of Anāthapiṇḍika’s
first meeting with the Buddha up through the donation of Jeta’s
Forest provides a vignette of how the monastic Saṅgha developed
as monasteries became more and more widespread.
While at Sāvatthī, the Buddha acquired two other prominent
lay disciples: his foremost female lay donor, Lady Visākhā, and
King Pasenadi. The teachings he gave to these three disciples,
along with one of the king’s favorite queens, Mallikā, provide
a sample portrait of how he taught his lay disciples who did
not join the monastic Saṅghas. He also continued training the
monks and teaching devas.
In this way, Sāvatthī provides the stage for a multi-faceted
glimpse into the middle period of the Buddha’s life, in his
role as teacher to devas and human beings at large and,
simultaneously, founder of and rule-giver for the Saṅgha.
At that time, Anāthapiṇḍika the householder was the
brother-in-law of the Rājagaha moneylender. Then he traveled to
Rājagaha on some business. And at that time, the moneylender had
invited the Saṅgha, headed by the Buddha, for the next day’s
meal. The moneylender was ordering his slaves & workers: “In that
case, I say, getting up in time, cook rice-gruel & main dishes;
fix some sauces & condiments.”
The thought occurred to Anāthapiṇḍika the householder.
“Before, when I would come, this householder would drop all of
his business and exchange greetings with just me. Now, he’s
seemingly scatterbrained, ordering his slaves & workers: ‘In that
case, I say, getting up in time, cook rice-gruel & main dishes;
fix some sauces & condiments.’ Is he holding a wedding for a son,
holding a wedding for a daughter, holding a great sacrifice, or
has he invited the King of Magadha, Seniya Bimbisāra, along with
the army, for tomorrow’s meal?”
Then the moneylender, having ordered his slaves & workers,
went to Anāthapiṇḍika the householder and, on arrival, having
exchanged greetings, sat to one side. As he was sitting there,
Anāthapiṇḍika the householder said to him, “Before, when I would
come, you would drop all of your business and exchange greetings
with just me. Now, you’re seemingly scatterbrained, ordering your
servants & workers: ‘In that case, I say, getting up in time,
cook rice-gruel & main dishes; fix some sauces & condiments.’ Are
you holding a wedding for a son, holding a wedding for a
daughter, holding a great sacrifice, or have you invited the King
of Magadha, Seniya Bimbisāra, along with the army, for tomorrow’s
meal?”
“Householder, I’m not holding a wedding for a son, or holding
a wedding for a daughter, and I haven’t invited the King of
Magadha, Seniya Bimbisāra, along with the army, for tomorrow’s
meal. But I am holding a great sacrifice—I’ve invited the Saṅgha,
headed by the Buddha, for tomorrow’s meal.”
“You say, ‘Buddha’?”
“I say, ‘Buddha’.”
“You say, ‘Buddha’?”
“I say, ‘Buddha’.”
“You say, ‘Buddha’?”
“I say, ‘Buddha’.”
“Even this sound—‘Buddha’—is hard to come by in the world.
Could I go at this time to see the Blessed One, worthy & rightly
self-awakened?”
“This is not the proper time to go to see the Blessed One,
worthy & rightly self-awakened. Tomorrow, at the proper time, go
to see the Blessed One, worthy & rightly self-awakened.”
Then Anāthapiṇḍika the householder, (thinking,) “Tomorrow, at
the proper time, I’ll go to see the Blessed One, worthy & rightly
self-awakened,” with his mindfulness immersed in the Awakened
One, lay down to sleep. Three times he got up during the night,
thinking it was light.
Then he went to the Sītavana [Cool Forest] Gate. Non-human
beings opened the gate. When Anāthapiṇḍika the householder had
left the city, the light vanished and darkness appeared. Fear,
terror, & horripilation arose, and because of that he wanted to
turn back. Then Sivaka the yakkha, invisible, proclaimed:
“A hundred elephants,
a hundred horses,
a hundred mule-drawn carts,
a hundred-thousand maidens
adorned with jewels & earrings
aren’t worth one-sixteenth
of one step forward.
Go forward, householder!
Go forward, householder!
Going forward is better for you,
not back!”
The darkness then vanished for Anāthapiṇḍika and the light
appeared. The fear, terror, & horripilation that had arisen
subsided.
For a second time… a third time, the light vanished and
darkness appeared. Fear, terror, & horripilation arose, and
because of that Anāthapiṇḍika wanted to turn back. Then for a
third time, Sivaka the yakkha, invisible, proclaimed:
“A hundred elephants,
a hundred horses,
a hundred mule-drawn carts,
a hundred-thousand maidens
adorned with jewels & earrings
aren’t worth one-sixteenth
of one step forward.
Go forward, householder!
Go forward, householder!
Going forward is better for you,
not back!”
The darkness then vanished for Anāthapiṇḍika and the light
appeared. The fear, terror, & horripilation that had arisen
subsided.
So Anāthapiṇḍika went to the Cool Forest. Now at that time,
the Blessed One—having gotten up as the night was ending—was
pacing back & forth in the open air. He saw Anāthapiṇḍika the
householder coming from afar. On seeing him, he got down from his
meditation path and sat on a seat laid out. Seated, he said to
Anāthapiṇḍika, “Come, Sudatta.”
Then Anāthapiṇḍika, (thinking,) “The Blessed One is calling me
by name!”—thrilled and exultant—put his head down right there at
the Blessed One’s feet and said to him, “Lord, I hope the Blessed
One has slept in ease.”
“Always, always,
he sleeps in ease:
the brahman totally unbound,
who doesn’t adhere
to sensual pleasures,
who’s without acquisitions
& cooled.
Having cut all ties
& subdued fear in the heart,
calmed,
he sleeps in ease,
having reached peace
of awareness.”
Then the Blessed One gave Anāthapiṇḍika the householder a
graduated talk: a talk on giving, a talk on virtue, a talk on
heaven; he proclaimed the drawbacks of, degradation in, &
defilement in sensuality, and the rewards of renunciation.
Then—when he knew that Anāthapiṇḍika the householder was of ready
mind, malleable mind, unhindered mind, exultant mind, confident
mind—he proclaimed to him the distinctive teaching of the
Buddhas: stress, origination, cessation, path. Just as a clean
piece of cloth, free from grime, would properly take dye, in the
same way, the dustless, stainless Dhamma eye arose for
Anāthapiṇḍika the householder as he was sitting right there:
“Whatever is subject to origination is all subject to
cessation.”
Then, having seen the Dhamma… said to the Blessed One,
“Magnificent, lord! Magnificent! … May the Blessed One remember
me as a lay follower who has gone for refuge from this day
forward, for life. Lord, may the Blessed One acquiesce to my meal
tomorrow, together with the Saṅgha of monks.”
The Blessed One acquiesced with silence. Then Anāthapiṇḍika
the householder, understanding the Blessed One’s acquiescence,
got up from his seat, bowed down to the Blessed One,
circumambulated him, keeping him to his right, and left.
The Rājagaha moneylender heard that “Anāthapiṇḍika the
householder, they say, has invited the Saṅgha, headed by the
Buddha, for tomorrow’s meal.” So he said to Anāthapiṇḍika the
householder, “Householder, they say that you have invited the
Saṅgha, headed by the Buddha, for tomorrow’s meal. But you’re a
guest. I’ll give you the funds for you to arrange the meal for
the Saṅgha, headed by the Buddha.”
“Enough, householder. I have the funds to arrange the meal for
the Saṅgha, headed by the Buddha.”
The Rājagaha urban council heard… the King of Magadha, Seniya
Bimbisāra, heard that “Anāthapiṇḍika the householder, they say,
has invited the Saṅgha, headed by the Buddha, for tomorrow’s
meal.” So he said to Anāthapiṇḍika the householder, “Householder,
they say that you have invited the Saṅgha, headed by the Buddha,
for tomorrow’s meal. But you’re a guest. I’ll give you the funds
for you to arrange the meal for the Saṅgha, headed by the
Buddha.”
“Enough, your majesty. I have the funds to arrange the meal
for the Saṅgha, headed by the Buddha.”
Then Anāthapiṇḍika the householder, at the end of the
night—having had exquisite staple & non-staple food prepared in
the moneylender’s residence—announced the time to the Blessed
One: “It’s time, lord. The meal is ready.”
Then, early in the morning, the Blessed One—having adjusted
his under robe and carrying his bowl & outer robe—went together
with the Saṅgha of monks to the moneylender’s residence. On
arrival, he sat down on the seat laid out, along with the Saṅgha
of monks. Anāthapiṇḍika the householder, with his own hands,
served & satisfied the Saṅgha of monks, headed by the Buddha,
with exquisite staple & non-staple food.
Then, when the Blessed One had finished his meal and had
rinsed his bowl & hands, Anāthapiṇḍika the householder sat to one
side. As he was sitting there, he said to the Blessed One, “Lord,
may the Blessed One, along with the Saṅgha of monks, acquiesce to
my (invitation) to spend the Rains residence in Sāvatthī.”
“Householder, the Tathāgata delights in an empty
dwelling.”
“I know, O Blessed One. I know, O One Well-Gone.”
Then the Blessed One, having instructed, urged, roused, &
encouraged Anāthapiṇḍika the householder with Dhamma talk, got up
from his seat and left.
At that time, Anāthapiṇḍika the householder had many friends &
companions, and was pleasing in his speech. Having finished his
business in Rājagaha, he left for Sāvatthī and, while going along
the road, directed the people: “Masters, build monasteries. Erect
dwellings. Arrange gifts. A Buddha has now arisen in the world.
The Blessed One, invited by me, will be coming by this road.” So
the people, directed by Anāthapiṇḍika the householder, built
monasteries, erected dwellings, and arranged gifts.
Returning to Sāvatthī, Anāthapiṇḍika the householder looked
all around Sāvatthī, (thinking,) “Where should the Blessed One
stay that would be neither too far from the village nor too
close, accessible, where interested people could come out, not
crowded by day, with few noises or sounds of voices at night,
with an air of isolation, private from human beings, and
appropriate for seclusion?”
He saw Prince Jeta’s park—neither too far from the village nor
too close… and appropriate for seclusion. On seeing it, he went
to Prince Jeta and, on arrival, said to him, “Young master, give
me the park to build a monastery.”
“The monastery won’t be given without carpeting it corner to
corner (in gold), householder.”
“The monastery is taken, young master!”
“It’s not taken, householder!”
“Taken!”
“Not taken!”
They asked the chief justices about it. They said, “Because
you set the price, young master, the monastery is taken.”
Then Anāthapiṇḍika the householder, having had gold brought by
carts, carpeted it corner to corner. But the gold brought in one
trip wasn’t enough to carpet the area around the (space for the)
gatehouse. Then Anāthapiṇḍika the householder ordered his people,
“I say, go and fetch some gold. I’ll carpet this space, too.”
The thought occurred to Prince Jeta, “This must be no small
matter that this householder is spending so much gold.” So he
said to Anāthapiṇḍika the householder, “Enough, householder.
Don’t cover that space. Let me have that space as my gift.”
Anāthapiṇḍika the householder, (thinking,) “This Prince Jeta
is well known—known to the people. It’ll be of great power, the
confidence in the Dhamma & Vinaya of a person such as this, known
to the people,” gave the space to Prince Jeta. Then Prince Jeta
built a gatehouse in that space.
Then Anāthapiṇḍika the householder had the monastery built in
Jeta’s forest. He had (monks’) dwellings, gatehouses, assembly
halls, fire halls, food-storage sheds, restrooms, walking paths,
walking meditation paths, wells, well enclosures, steam-rooms,
sauna halls, water tanks, & pavilions built.
Then the Blessed One, having stayed at
Rājagaha as long as he liked, set out on a wandering tour toward
Vesālī, and traveling by stages, arrived at Vesālī. There at
Vesālī, he stayed in the Gabled Pavilion in the Great Forest.
At that time, people were intent on doing building work and on
supplying the monks who were supervising building work with
robes, almsfood, lodgings, & medicines for curing the sick.
Then the thought occurred to a certain poor tailor, “This must
be no small matter that these people are intent on doing building
work. Why don’t I do some building work?”
So the poor tailor, having trampled on the clay himself,
stacked up bricks and erected a wall. The crooked wall,
unskillfully stacked by him, fell over.
A second time… A third time, the poor tailor, having trampled
on the clay himself, stacked up bricks and erected a wall. The
crooked wall, unskillfully stacked by him, fell over.
Then the poor tailor criticized & complained & spread it
about, “These Sakyan-son contemplatives teach and exhort whoever
gives them robes, almsfood, lodgings, & medicines for curing the
sick. And they supervise building work for them. But I’m poor, so
they don’t teach or exhort me, or supervise building work for
me.”
The monks heard the poor tailor criticizing & complaining &
spreading it about. So they reported the matter to the Blessed
One.
Then the Blessed One, having given a Dhamma talk for that
reason, on that occasion, addressed the monks: “I allow that
building (responsibility) be given. The builder monk will make an
effort, (thinking,) ‘How can the dwelling be finished quickly?’
and will repair things that are broken down & dilapidated.…
… Then the Blessed One, having stayed at Vesālī as long as he
liked, set out on a wandering tour toward Sāvatthī.
At that time, students of the Group-of-Six monks,111 going along
ahead of the Saṅgha headed by the Buddha, preempted lodgings &
sleeping spaces, (saying,) “This will be for our preceptors. This
will be for our teachers. This will be for us.”
Then Ven. Sāriputta, following along behind the Saṅgha headed
by the Buddha—unable to find a sleeping space, as the lodgings
and sleeping places had been preempted—sat down at the root of a
certain tree. Then the Blessed One, having gotten up as the night
was ending, cleared his throat. Ven. Sāriputta cleared his
throat. “Who’s there?”
“It’s me, Blessed One: Sāriputta.”
“Why are you sitting here, Sāriputta?”
Then Ven. Sāriputta explained the matter to the Blessed One.
Then the Blessed One had the monks assembled for that reason, on
that occasion, and questioned the monks: “Is it true, monks, that
students of the Group-of-Six monks, going along ahead of the
Saṅgha headed by the Buddha, preempted lodgings & sleeping
spaces, (saying,) ‘This will be for our preceptors. This will be
for our teachers. These will be for us?’”
“It’s true, Blessed One.”
The Buddha, the Blessed One, rebuked them, “Monks, how could
these worthless men, going along ahead of the Saṅgha headed by
the Buddha, preempt lodgings & sleeping spaces, (saying,) ‘These
will be for our preceptors. These will be for our teachers. These
will be for us’? Monks, this neither inspires faith in the
faithless nor increases the faithful. Rather, it inspires lack of
faith in the faithless and wavering in some of the faithful.”
Having rebuked them and given a Dhamma talk, he addressed the
monks: “Who, monks, is worthy of the best seat, the best water,
the best food?”
Some of the monks said, “Whoever went forth from a
noble-warrior family is worthy of the best seat, the best water,
the best food.” Some of them said, “Whoever went forth from a
brahman family… from a householder family… whoever is an expert
on the discourses… whoever is an expert on the Vinaya… whoever is
a Dhamma teacher… whoever has gained the first jhāna… the second
jhāna… the third jhāna… the fourth jhāna… whoever is a
stream-winner… a once-returner… a non-returner… an arahant… a
master of the three knowledges… a master of the six cognitive
skills is worthy of the best seat, the best water, the best
food.”
Then the Blessed One said to the monks: “Once, monks, there
was a great banyan tree on the slopes of the Himalayas. Three
friends lived dependent on it: a partridge, a monkey, & an
elephant. They were disrespectful, discourteous, & impolite
toward one another. Then the thought occurred to the three
friends: ‘Let’s find out which among us is the most senior by
birth. We would then pay homage and respect to him, revere him,
and honor him. We would then abide by his advice.’
“Then the partridge & the monkey asked the elephant: ‘What
ancient thing do you remember?’
“‘When I was young, friends, I used to walk over this banyan
tree with it between my thighs, and the topmost buds brushed
against my belly. This, friends, is an ancient thing that I
remember.’
“Then the partridge & the elephant asked the monkey: ‘What
ancient thing do you remember?’
“‘When I was young, friends, I used to sit on the ground and
chew off the topmost buds from this banyan tree. This, friends,
is an ancient thing that I remember.’
“Then the monkey & the elephant asked the partridge, ‘What
ancient thing do you remember?’
“‘Over there in that spot, friends, was once a great banyan
tree. Having eaten one of its fruits, I relieved myself in this
spot. From that, this banyan tree was born. Thus, friends, I am
the most senior among us by birth.’
“So the monkey and elephant said to the partridge, ‘You,
friend, are the most senior among us by birth. We will pay homage
and respect to you, revere you, honor you, and abide by your
advice.’
“Then the partridge had the monkey and elephant undertake the
five precepts and he himself practiced, having undertaken the
five precepts. They—having lived respectful, courteous, and
polite toward one another—on the breakup of the body, after
death, reappeared in a good destination, a heavenly world. This
came to be known as the Partridge’s Holy Life.
“They—people skilled in the Dhamma,
who revere their elders—
are praised in the here-and-now,
and have a good destination hereafter.
“Now, if common animals can live respectful, courteous, and
polite toward one another, shouldn’t it shine forth that you,
having gone forth in such a well taught Dhamma & Vinaya, live
respectful, courteous, and polite toward one another? Monks, this
neither inspires faith in the faithless nor increases the
faithful. Rather, it inspires lack of faith in the faithless and
wavering in some of the faithful.”
Having rebuked them and given a Dhamma talk, the Blessed One
addressed the monks: “I allow, in accordance with seniority,
bowing down, rising up to greet, greeting with hands raised
palm-to-palm over the heart, performing forms of respect due to
superiors, the best seat, the best water, the best food. But what
belongs to the Saṅgha should not be preempted in accordance with
seniority. Whoever should do so: an offense of wrongdoing.”
Then the Blessed One, traveling by stages, arrived at
Sāvatthī. There he stayed in Jeta’s Forest, Anāthapiṇḍika’s
monastery. Then Anāthapiṇḍika the householder went to the Blessed
One and, on arrival, bowed down to him and sat to one side. As he
was sitting there, he said to the Blessed One, “Lord, may the
Blessed One acquiesce to my meal tomorrow, together with the
Saṅgha of monks.”
The Blessed One acquiesced with silence. Then Anāthapiṇḍika,
understanding the Blessed One’s acquiescence, got up from his
seat, bowed down to the Blessed One, circumambulated him, keeping
him to his right, and left.
Then Anāthapiṇḍika, at the end of the night… announced the
time to the Blessed One: “It’s time, lord. The meal is
ready.”
Then the Blessed One… went together with the Saṅgha of monks
to Anāthapiṇḍika’s residence. On arrival, he sat down on the seat
laid out, along with the Saṅgha of monks. Anāthapiṇḍika, with his
own hands, served & satisfied the Saṅgha of monks, headed by the
Buddha, with exquisite staple & non-staple food.
Then, when the Blessed One had finished his meal and had
rinsed his bowl & hands, Anāthapiṇḍika sat to one side. As he was
sitting there, he asked the Blessed One, “How should I proceed
with regard to Jeta’s Forest?”
“In that case, householder, you should have it established for
the Saṅgha of the four directions, both those who have come and
those yet to come.”
Responding, “As you say, lord,” to the Blessed One,
Anāthapiṇḍika had Jeta’s Forest established for the Saṅgha of the
four directions, both those who have come and those yet to come.
Then the Blessed One congratulated Anāthapiṇḍika with these
verses:
They ward off from there
cold & heat & beasts & prey
& creeping things & mosquitoes
& showers in the cold season.
When the terrifying hot wind has arisen,
it’s warded off from there.
For the sake of shelter, for the sake of ease
to do jhāna and to see insightfully,
the gift of a dwelling is praised as foremost
by the Awakened Ones.
So a wise person, envisioning his own benefit,
should have delightful dwellings built
so that the learned may stay there.
He should,
with an awareness clear & bright,
give them—
who’ve become straightforward—
food & drink, clothing & accoutrements.
They will teach him the Dhamma
dispelling all stress
so that he—
knowing the Dhamma right there—
totally unbinds, effluent-free.
Then the Blessed One, having congratulated Anāthapiṇḍika the
householder, got up from his seat and left.
The following two discourses exemplify Anāthapiṇḍika’s
virtues as a stream-winner.
Then Anāthapiṇḍika the householder went to the Blessed One
and, on arrival, having bowed down to the Blessed One, sat to one
side. As he was sitting there, the Blessed One said to him,
“When, for a disciple of the noble ones, five forms of fear &
animosity are stilled; when he is endowed with the four factors
of stream-entry; and when, through discernment, he has rightly
seen & rightly ferreted out the noble method, then if he wants he
may state about himself: ‘Hell is ended for me; animal wombs are
ended; the state of the hungry ghosts is ended; planes of
deprivation, the bad destinations, the lower realms are ended! I
am a stream-winner, never again destined for the lower realms,
certain, headed for self-awakening!’
“Now, which five forms of danger & animosity are stilled?
“When a person takes life, then with the taking of life as a
requisite condition, he produces fear & animosity in the
here-&-now, produces fear & animosity in future lives,
experiences mental concomitants of pain & despair; but when he
refrains from taking life, he neither produces fear & animosity
in the here-&-now nor does he produce fear & animosity in
future lives, nor does he experience mental concomitants of pain
& despair: For one who refrains from taking life, that fear &
animosity is thus stilled.
“When a person steals… engages in illicit sex… tells lies…
“When a person drinks distilled & fermented drinks that cause
heedlessness, then with the drinking of distilled & fermented
drinks that cause heedlessness as a requisite condition, he
produces fear & animosity in the here-&-now, produces fear &
animosity in future lives, experiences mental concomitants of
pain & despair; but when he refrains from drinking distilled &
fermented drinks that cause heedlessness, he neither produces
fear & animosity in the here-&-now nor does he produce fear &
animosity in future lives, nor does he experience mental
concomitants of pain & despair: For one who refrains from
drinking distilled & fermented drinks that cause heedlessness,
that fear & animosity is thus stilled.
“These are the five forms of fear & animosity that are
stilled.
“And which are the four factors of stream-entry with which he
is endowed?
“There is the case where the disciple of the noble ones is
endowed with verified confidence in the Awakened One: ‘Indeed,
the Blessed One is worthy & rightly self-awakened, consummate in
clear-knowing & conduct, well-gone, an expert with regard to the
cosmos, unexcelled trainer of people fit to be tamed, teacher of
devas & human beings, awakened, blessed.’
“He is endowed with verified confidence in the Dhamma: ‘The
Dhamma is well taught by the Blessed One, to be seen here & now,
timeless, inviting verification, pertinent, to be experienced by
the observant for themselves.’
“He is endowed with verified confidence in the Saṅgha: ‘The
Saṅgha of the Blessed One’s disciples who have practiced well…
who have practiced straightforwardly… who have practiced
methodically… who have practiced masterfully—in other words, the
four pairs, the eight individuals—they are the Saṅgha of the
Blessed One’s disciples: deserving of gifts, deserving of
hospitality, deserving of offerings, deserving of respect, the
incomparable field of merit for the world.’
“He is endowed with virtues that are appealing to the noble
ones: untorn, unbroken, unspotted, unsplattered, liberating,
praised by the observant, ungrasped at, leading to
concentration.
“These are the four factors of stream-entry with which he is
endowed.
“And which is the noble method that he has rightly seen &
rightly ferreted out through discernment?
“There is the case where a disciple of the noble ones
notices:
“When this is, that is.
“From the arising of this comes the arising of
that.
“When this isn’t, that isn’t.
“From the cessation of this comes the cessation
of that.
“In other words:
“From ignorance as a requisite condition come
fabrications.…
“From birth as a requisite condition, then aging & death,
sorrow, lamentation, pain, distress, & despair come into play.
Such is the origination of this entire mass of stress &
suffering.
“Now from the remainderless fading & cessation of that very
ignorance comes the cessation of fabrications.… From the
cessation of birth, then aging & death, sorrow, lamentation,
pain, distress, & despair all cease. Such is the cessation of
this entire mass of stress & suffering.
“This is the noble method that he has rightly seen & rightly
ferreted out through discernment.
“When, for a disciple of the noble ones, these five forms of
fear & animosity are stilled; when he is endowed with these four
factors of stream-entry; and when, through discernment, he has
rightly seen & rightly ferreted out this noble method, then if he
wants he may state about himself: ‘Hell is ended for me; animal
wombs are ended; the state of the hungry ghosts is ended; planes
of deprivation, the bad destinations, the lower realms are ended!
I am a stream-winner, never again destined for the lower realms,
certain, headed for self-awakening!’”
I have heard that on one occasion the
Blessed One was dwelling near Sāvatthī in Jeta’s Forest,
Anāthapiṇḍika’s monastery. Then Anāthapiṇḍika the householder
left Sāvatthī in the middle of the day to see the Blessed One,
but the thought then occurred to him, “Now is not the right time
to see the Blessed One, for he is in seclusion. And it is not the
right time to see the mind-developing monks, for they are in
seclusion. What if I were to visit the park of the wanderers of
other persuasions?” So he headed to the park of the wanderers of
other persuasions.
Now on that occasion the wanderers of other persuasions had
come together in a gathering and were sitting, discussing many
kinds of bestial topics,112
making a great noise and
racket. They saw Anāthapiṇḍika coming from afar and, on seeing
him, hushed one another: “Be quiet, good sirs. Don’t make any
noise. Here comes Anāthapiṇḍika the householder, a disciple of
the contemplative Gotama. He is one of those disciples of the
contemplative Gotama, clad in white, who lives in Sāvatthī. These
people are fond of quietude, trained in quietude, and speak in
praise of quietude. Maybe, if he perceives our group as quiet, he
will consider it worth his while to come our way.” So the
wanderers fell silent.
Then Anāthapiṇḍika went to where the wanderers of other
persuasions were staying. On arrival, he greeted them
courteously. After an exchange of friendly greetings &
courtesies, he sat to one side. As he was sitting there, the
wanderers said to him, “Tell us, householder, what views the
contemplative Gotama has.”
“Venerable sirs, I don’t know entirely what views the Blessed
One has.”
“Well, well. So you don’t know entirely what views the
contemplative Gotama has. Then tell us what views the monks
have.”
“I don’t even know entirely what views the monks have.”
“So you don’t know entirely what views the contemplative
Gotama has or even that the monks have. Then tell us what views
you have.”
“It wouldn’t be difficult for me to expound to you what views
I have. But please let the venerable ones expound each in line
with his position, and then it won’t be difficult for me to
expound to you what views I have.”
When this had been said, one of the wanderers said to
Anāthapiṇḍika, “The cosmos is eternal. Only this is
true; anything otherwise is worthless. This is the sort of view I
have.”
Another wanderer said to Anāthapiṇḍika, “The cosmos is not
eternal. Only this is true; anything otherwise is worthless.
This is the sort of view I have.”
Another wanderer said, “The cosmos is finite…”…“The cosmos
is infinite…”…“The soul & the body are the same…”…“The soul is
one thing and the body another…”…“After death a Tathāgata
exists…”…“After death a Tathāgata does not exist…”…“After death a
Tathāgata both does & does not exist…”…“After death a Tathāgata
neither does nor does not exist. Only this is true; anything
otherwise is worthless. This is the sort of view I have.”
When this had been said, Anāthapiṇḍika said to the wanderers,
“As for the venerable one who says, ‘The cosmos is
eternal. Only this is true; anything otherwise is worthless.
This is the sort of view I have,’ his view arises from his own
inappropriate attention or in dependence on the words of another.
Now this view has been brought into being, is fabricated, willed,
dependently co-arisen. Whatever has been brought into being, is
fabricated, willed, dependently co-arisen: That is inconstant.
Whatever is inconstant is stress. This venerable one thus adheres
to that very stress, submits himself to that very stress.”
[Similarly for the other positions.]
When this had been said, the wanderers said to Anāthapiṇḍika,
“We have each & every one expounded to you in line with our own
positions. Now tell us what views you have.”
“Whatever has been brought into being, is fabricated, willed,
dependently co-arisen: That is inconstant. Whatever is inconstant
is stress. Whatever is stress is not me, is not what I am, is not
my self. This is the sort of view I have.”
“So, householder, whatever has been brought into being, is
fabricated, willed, dependently co-arisen: That is inconstant.
Whatever is inconstant is stress. You thus adhere to that very
stress, submit yourself to that very stress.”
“Venerable sirs, whatever has been brought into being, is
fabricated, willed, dependently co-arisen: That is inconstant.
Whatever is inconstant is stress. Whatever is stress is not me,
is not what I am, is not my self. Having seen this well with
right discernment as it has come to be, I also discern the higher
escape from it as it has come to be.”
When this was said, the wanderers fell silent, abashed,
sitting with their shoulders drooping, their heads down,
brooding, at a loss for words. Anāthapiṇḍika, perceiving that the
wanderers were silent, abashed… at a loss for words, got up &
went to the Blessed One. On arrival, having bowed down to the
Blessed One, he sat to one side. As he was sitting there he told
the Blessed One the entirety of his conversation with the
wanderers.
(The Blessed One said:) “Well done, householder. Well done.
That is how you should periodically and righteously refute those
foolish men.” Then he instructed, urged, roused, & encouraged
Anāthapiṇḍika with a Dhamma talk. When Anāthapiṇḍika had been
instructed, urged, roused, & encouraged by the Blessed One with a
Dhamma talk, he got up from his seat and, having bowed down to
the Blessed One, circumambulated him, keeping him to his right,
and left. Not long afterward, the Blessed One addressed the
monks: “Monks, even a monk who has long penetrated the Dhamma in
this Dhamma & Vinaya would do well, periodically and righteously,
to refute the wanderers of other persuasions in just the way
Anāthapiṇḍika the householder has done.”
King Pasenadi Kosala & Queen Mallikā
King Pasenadi Kosala eventually became the Buddha’s student,
but the following passage shows that it was only through the
sharp-wittedness of one of his queens, Mallikā, that he first
came to regard the Buddha in a favorable light.
I have heard that on one occasion the Blessed One was dwelling
near Sāvatthī in Jeta’s Forest, Anāthapiṇḍika’s monastery. Now at
that time a certain householder’s dear & beloved little son, his
only child, had died. Because of his death, the father had no
desire to work or to eat. He kept going to the cemetery and
crying out, “Where have you gone, my only little child? Where
have you gone, my only little child?”
Then he went to the Blessed One and, on arrival, having bowed
down to him, sat to one side. As he was sitting there the Blessed
One said to him, “Householder, your faculties are not those of
one who is steady in his own mind. There is an aberration in your
faculties.”
“Lord, how could there not be an aberration in my faculties?
My dear & beloved little son, my only child, has died. Because of
his death, I have no desire to work or to eat. I keep going to
the cemetery and crying out, ‘Where have you gone, my only little
child? Where have you gone, my only little child?’”
“That’s the way it is, householder. That’s the way it is—for
sorrow, lamentation, pain, distress, & despair are born from one
who is dear, come springing from one who is dear.”
“But lord, who would ever think that sorrow, lamentation,
pain, distress, & despair are born from one who is dear, come
springing from one who is dear? Happiness & joy are born from one
who is dear, come springing from one who is dear.” So the
householder, not delighting in the Blessed One’s words, rejecting
the Blessed One’s words, got up from his seat and left.
Now at that time a large number of gamblers were playing dice
not far from the Blessed One. So the householder went to them
and, on arrival, said to them, “Just now, venerable sirs, I went
to Gotama the contemplative and, on arrival, having bowed down to
him, sat to one side. As I was sitting there, Gotama the
contemplative said to me, ‘Householder, your faculties are not
those of one who is steady in his own mind. There is an
aberration in your faculties.’
“When this was said, I said to him, ‘Lord, how could there not
be an aberration in my faculties? My dear & beloved little son,
my only child, has died. Because of his death, I have no desire
to work or to eat. I keep going to the cemetery and crying out,
”Where have you gone, my only little child? Where have you gone,
my only little child?”’
“‘That’s the way it is, householder. That’s the way it is—for
sorrow, lamentation, pain, distress, & despair are born from one
who is dear, come springing from one who is dear.’
“‘But, lord, who would ever think that sorrow, lamentation,
pain, distress, & despair are born from one who is dear, come
springing from one who is dear? Happiness & joy are born from one
who is dear, come springing from one who is dear.’ So, not
delighting in the words of Gotama the contemplative, rejecting
them, I got up from my seat and left.”
“That’s the way it is, householder [said the gamblers]. That’s
the way it is. Happiness & joy are born from one who is dear,
come springing from one who is dear.”
So the householder left, thinking, “I agree with the
gamblers.”
Eventually, word of this conversation made its way into the
king’s inner chambers. Then King Pasenadi Kosala addressed Queen
Mallikā, “Mallikā, your contemplative, Gotama, has said this:
‘Sorrow, lamentation, pain, distress, & despair are born from one
who is dear, come springing from one who is dear.’”
“If that was said by the Blessed One, great king, then that’s
the way it is.”
“No matter what Gotama the contemplative says, Mallikā
endorses it: ‘If that was said by the Blessed One, great king,
then that’s the way it is.’ Just as, no matter what his teacher
says, a pupil endorses it: ‘That’s the way it is, teacher. That’s
the way it is.’ In the same way, no matter what Gotama the
contemplative says, Mallikā endorses it: ‘If that was said by the
Blessed One, great king, then that’s the way it is.’ Go away,
Mallikā! Out of my sight!”
Then Queen Mallikā called for the brahman Nāḷijaṅgha: “Come,
brahman. Go to the Blessed One and, on arrival, showing reverence
with your head to his feet in my name, ask whether he is free
from illness & affliction, is carefree, strong, & living in
comfort, saying: ‘Queen Mallikā, lord, shows reverence with her
head to your feet and asks whether you are free from illness &
affliction, are carefree, strong, & living in comfort.’ And then
say: ‘Lord, did the Blessed One say that sorrow, lamentation,
pain, distress, & despair are born from one who is dear, come
springing from one who is dear?’ Whatever the Blessed One says,
remember it well and tell it to me. For Tathāgatas do not speak
untruthfully.”
“Yes, madam,” the brahman Nāḷijaṅgha responded to Queen
Mallikā and went to the Blessed One. On arrival, he exchanged
courteous greetings with the Blessed One. After an exchange of
friendly greetings & courtesies, he sat to one side. As he was
sitting there he said to the Blessed One: “Master Gotama, Queen
Mallikā shows reverence with her head to your feet and asks
whether you are free from illness & affliction, are carefree,
strong, & living in comfort. And she says further: ‘Lord, did the
Blessed One say that sorrow, lamentation, pain, distress, &
despair are born from one who is dear, come springing from one
who is dear?’”
“That’s the way it is, brahman. That’s the way it is. Sorrow,
lamentation, pain, distress, & despair are born from one who is
dear, come springing from one who is dear. And it’s through this
sequence of events that it may be understood how sorrow,
lamentation, pain, distress, & despair are born from one who is
dear, come springing from one who is dear.
“Once in this same Sāvatthī there was a woman whose mother
died. Owing to her mother’s death she went mad, out of her mind,
and wandering from street to street, crossroads to crossroads,
would say, ‘Have you seen my mother? Have you seen my mother?’
It’s through this sequence of events that it may be understood
how sorrow, lamentation, pain, distress, & despair are born from
one who is dear, come springing from one who is dear.
“Once in this same Sāvatthī there was a woman whose father
died… whose brother died… whose sister died… whose son died…
whose daughter died… whose husband died. Owing to his death she
went mad, out of her mind, and wandering from street to street,
crossroads to crossroads, would say, ‘Have you seen my husband?
Have you seen my husband?’ It’s through this sequence of events
that it may be understood how sorrow, lamentation, pain,
distress, & despair are born from one who is dear, come springing
from one who is dear.
“Once in this same Sāvatthī there was a man whose mother died…
whose father died… whose brother died… whose sister died… whose
son died… whose daughter died… whose wife died. Owing to her
death he went mad, out of his mind, and wandering from street to
street, crossroads to crossroads, would say, ‘Have you seen my
wife? Have you seen my wife?’ It’s through this sequence of
events that it may be understood how sorrow, lamentation, pain,
distress, & despair are born from one who is dear, come springing
from one who is dear.
“Once in this same Sāvatthī there was a wife who went to her
relatives’ home. Her relatives, having separated her from her
husband, wanted to give her to another against her will. So she
said to her husband, ‘These relatives of mine, having separated
us, want to give me to another against my will,’ whereupon he cut
her in two and slashed himself open, thinking, ‘Dead we will be
together.’ It’s through this sequence of events that it may be
understood how sorrow, lamentation, pain, distress, & despair are
born from one who is dear, come springing from one who is
dear.”
Then the brahman Nāḷijaṅgha, delighting in & approving of the
Blessed One’s words, got up from his seat and went to Queen
Mallikā. On arrival, he told her all that had been said in his
conversation with the Blessed One.
Then Queen Mallikā went to King Pasenadi Kosala and, on
arrival, said to him, “What do you think, great king: Is Princess
Vajirī dear to you?”
“Yes, Mallikā, Princess Vajirī is dear to me.”
“And what do you think: would sorrow, lamentation, pain,
distress, & despair arise in you from any change & aberration in
Princess Vajirī?”
“Mallikā, any change & aberration in Princess Vajirī would
mean an aberration of my very life. How could sorrow,
lamentation, pain, distress, & despair not arise in me?”
“Great king, it was in connection with this that the Blessed
One—the One who knows, the One who sees, worthy, & rightly
self-awakened—said, ‘Sorrow, lamentation, pain, distress, &
despair are born from one who is dear, come springing from one
who is dear.’
“Now what do you think, great king: Is the noble Queen Vāsabhā
dear to you?… Is [your son] General Viḍūḍabha dear to you?… Am I
dear to you?”
“Yes, Mallikā, you are dear to me.”
“And what do you think: would sorrow, lamentation, pain,
distress, & despair arise in you from any change & aberration in
me?”
“Mallikā, any change & aberration in you would mean an
aberration of my very life. How could sorrow, lamentation, pain,
distress, & despair not arise in me?”
“Great king, it was in connection with this that the Blessed
One—the One who knows, the One who sees, worthy, & rightly
self-awakened—said, ‘Sorrow, lamentation, pain, distress, &
despair are born from one who is dear, come springing from one
who is dear.’
“Now what do you think, great king: Are [your subjects] the
Kāsis & Kosalans dear to you?”
“Yes, Mallikā, the Kāsis & Kosalans are dear to me. It is
through the might of the Kāsis & Kosalans that we use Kāsi
sandalwood and wear garlands, scents, & ointments.”
“And what do you think: would sorrow, lamentation, pain,
distress, & despair arise in you from any change & aberration in
the Kāsis & Kosalans?”
“Mallikā, any change & aberration in the Kāsis & Kosalans
would mean an aberration of my very life. How could sorrow,
lamentation, pain, distress, & despair not arise in me?”
“Great king, it was in connection with this that the Blessed
One—the One who knows, the One who sees, worthy, & rightly
self-awakened—said, ‘Sorrow, lamentation, pain, distress, &
despair are born from one who is dear, come springing from one
who is dear.’”
“It’s amazing, Mallikā. It’s astounding: how deeply the
Blessed One sees, having pierced through, as it were, with
discernment. Come Mallikā: Give me the ablution water.” Then King
Pasenadi Kosala, rising from his seat and arranging his upper
robe over one shoulder, paid homage in the direction of the
Blessed One with his hands palm-to-palm in front of his heart,
and exclaimed three times:
“Homage to the Blessed One, worthy & rightly
self-awakened!
“Homage to the Blessed One, worthy & rightly
self-awakened!
“Homage to the Blessed One, worthy & rightly self-awakened!”
I have heard that on one occasion the
Blessed One was dwelling near Sāvatthī in Jeta’s Forest,
Anāthapiṇḍika’s monastery. Then King Pasenadi Kosala went to the
Blessed One and, on arrival, exchanged courteous greetings with
him. After this exchange of friendly greetings & courtesies, he
sat to one side. As he was sitting there he said to the Blessed
One: “Now then, does Master Gotama claim, ‘I have awakened to the
unexcelled right self-awakening’?”
“If, great king, one speaking rightly could say of anyone, ‘He
has awakened to the unexcelled right self-awakening,’ one could
rightly say that of me. For I, great king, have awakened to the
unexcelled right self-awakening.”
“But Master Gotama, those contemplatives & brahmans each with
his group, each with his community, each the teacher of his
group, an honored leader, well regarded by people at large—i.e.,
Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambalin, Pakudha
Kaccāyana, Sañjaya Velaṭṭhaputta, and the Nigaṇṭha Nāṭaputta:
even they, when I asked them whether they claimed to have
awakened to the unexcelled right self-awakening, didn’t make that
claim. So who is Master Gotama to do so when he is still young &
newly gone-forth?”
“There are these four things, great king, that shouldn’t be
despised & disparaged for being young. Which four? A noble
warrior, great king, shouldn’t be despised & disparaged for being
young. A snake… A fire… And a monk shouldn’t be despised &
disparaged for being young. These are the four things that
shouldn’t be despised & disparaged for being young.”
That is what the Blessed One said. Having said that, the One
Well Gone, the Teacher, said further:
When this was said, King Pasenadi Kosala said to the Blessed
One: “Magnificent, lord! Magnificent! … May the Blessed One
remember me as a lay follower who has gone to him for refuge from
this day forward, for life.”
I have heard that on one occasion the
Blessed One was dwelling near Sāvatthī in Jeta’s Forest,
Anāthapiṇḍika’s monastery. And on that occasion King Pasenadi
Kosala had gone with Queen Mallikā to the upper palace. Then he
said to her, “Mallikā, is there anyone dearer to you than
yourself?”
“No, great king. There is no one dearer to me than myself. And
what about you, great king? Is there anyone dearer to you than
yourself?”
“No, Mallikā. There is no one dearer to me than myself.”
Then the king, descending from the palace, went to the Blessed
One and, on arrival, having bowed down to him, sat to one side.
As he was sitting there, he [reported his conversation with Queen
Mallikā.]
Then, on realizing the significance of that, the Blessed One
on that occasion exclaimed:
Searching all directions
with your awareness,
you find no one dearer
than yourself.
In the same way, others
are thickly dear to themselves.
So you shouldn’t hurt others
if you love yourself.
As he was sitting to one side, King Pasenadi Kosala said to
the Blessed One: “Just now, lord, as I was sitting in judgment, I
saw that even affluent nobles, affluent brahmans, & affluent
householders—rich, with great wealth & property, with vast
amounts of gold & silver, vast amounts of valuables &
commodities, vast amounts of wealth & grain—tell deliberate lies
with sensuality as the cause, sensuality as the reason, simply
for the sake of sensuality. Then the thought occurred to me:
‘I’ve had enough of this judging! Let some other fine fellow be
known for his judgments!’”
“That’s the way it is, great king! That’s the way it is! Even
affluent nobles, affluent brahmans, & affluent householders… tell
deliberate lies with sensuality as the cause, sensuality as the
reason, simply for the sake of sensuality. That will lead to
their long-term harm & pain.”
That is what the Blessed One said. Having said that, the One
Well Gone, the Teacher, said further:
Impassioned with sensual possessions,
greedy, dazed by sensual pleasures,
they don’t awaken to the fact
that they’ve gone too far—
like fish into a trap set out.
Afterwards it’s bitter for them:
Evil for them
the result.
I have heard that on one occasion the Blessed One was dwelling
near Sāvatthī at the Eastern Monastery, the palace of Migāra’s
mother.114
And on that occasion the Blessed One, having
emerged from his seclusion in the late afternoon, was sitting
outside the doorway of the porch. Then King Pasenadi Kosala went
to the Blessed One and, on arrival, having bowed down to him, sat
to one side.
Now on that occasion seven dreadlocked ascetics, seven
Nigaṇṭhas, seven cloth-less ascetics, seven one-cloth ascetics, &
seven wanderers—their nails, armpit-hair, & body-hair grown long,
carrying containers on poles [over their shoulders]—walked past,
not far from the Blessed One. King Pasenadi Kosala… on seeing
them, got up from his seat, arranged his upper robe over one
shoulder, knelt down with his right knee on the ground, paid
homage to the seven dreadlocked ascetics, seven Nigaṇṭhas, seven
cloth-less ascetics, seven one-cloth ascetics, & seven wanderers
with his hands palm-to-palm in front his heart, and announced his
name three times: “I am the king, venerable sirs, Pasenadi
Kosala. I am the king, venerable sirs, Pasenadi Kosala. I am the
king, venerable sirs, Pasenadi Kosala.”
Then not long after the seven dreadlocked ascetics, seven
Nigaṇṭhas, seven cloth-less ascetics, seven one-cloth ascetics, &
seven wanderers had passed, King Pasenadi Kosala 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, “Of
those in the world who are arahants or on the path to
arahantship, are these among them?”115
“Great king, as a layman enjoying sensual pleasures; living
confined with children; using Kāsi fabrics & sandalwood; wearing
garlands, scents, & creams; handling gold & silver, it’s hard for
you to know whether these are arahants or on the path to
arahantship.
“It’s through living together that a person’s virtue may be
known, and then only after a long period, not a short period; by
one who is attentive, not by one who is inattentive; by one who
is discerning, not by one who is not discerning.
“It’s through trading with a person that his purity may be
known, and then only after a long period, not a short period; by
one who is attentive, not by one who is inattentive; by one who
is discerning, not by one who is not discerning.
“It’s through adversity that a person’s endurance may be
known, and then only after a long period, not a short period; by
one who is attentive, not by one who is inattentive; by one who
is discerning, not by one who is not discerning.
“It’s through discussion that a person’s discernment may be
known, and then only after a long period, not a short period; by
one who is attentive, not by one who is inattentive; by one who
is discerning, not by one who is not discerning.”
“Amazing, lord! Astounding!—how well that was put by the
Blessed One! … These men, lord, are my spies, my scouts,
returning after going out through the countryside. They go out
first, and then I go. Now, when they have scrubbed off the dirt &
mud, are well bathed & well perfumed, have trimmed their hair and
beards, and have put on white clothes, they will go about endowed
and provided with the five strings of sensuality.”
Then, on realizing the significance of that, the Blessed One
on that occasion exclaimed:
Then King Pasenadi Kosala went to the Blessed One in the
middle of the day and, on arrival, having bowed down to him, sat
to one side. As he was sitting there, the Blessed One said to
him: “Well now, great king, where are you coming from in the
middle of the day?”
“Just now, lord, I was engaged in the sort of royal affairs
typical of head-anointed noble-warrior kings intoxicated with the
intoxication of sovereignty, obsessed by greed for sensuality,
who have attained stable control in their country, and who rule
having conquered a great sphere of territory on earth.”
“What do you think, great king? Suppose a man, trustworthy &
reliable, were to come to you from the east and on arrival would
say: ‘If it please your majesty, you should know that I come from
the east. There I saw a great mountain, as high as the clouds,
coming this way, crushing all living beings (in its path). Do
whatever you think should be done.’ Then a second man were to
come to you from the west.… Then a third man were to come to you
from the north.… Then a fourth man were to come to you from the
south and on arrival would say: ‘If it please your majesty, you
should know that I come from the south. There I saw a great
mountain, as high as the clouds, coming this way, crushing all
living beings. Do whatever you think should be done.’ If, your
majesty, such a great peril should arise, such a terrible
destruction of human life—the human state being so hard to
obtain—what should be done?”
“If, lord, such a great peril should arise, such a terrible
destruction of human life—the human state being so hard to
obtain—what else should be done but Dhamma-conduct, right
conduct, skillful deeds, meritorious deeds?”
“I inform you, great king, I announce to you, great king:
aging & death are rolling in on you. When aging & death are
rolling in on you, what should be done?”
“As aging & death are rolling in on me, lord, what else should
be done but Dhamma-conduct, right conduct, skillful deeds,
meritorious deeds?
“There are, lord, elephant battles (fought by) head-anointed
noble-warrior kings intoxicated with the intoxication of
sovereignty, obsessed by greed for sensuality, who have attained
stable control in their country, and who rule having conquered a
great sphere of territory on earth; but there is no use for those
elephant battles, no scope for them, when aging & death are
rolling in. There are cavalry battles… chariot battles… infantry
battles… but there is no use for those infantry battles, no scope
for them, when aging & death are rolling in. In this royal court
there are counselors who, when the enemies arrive, are capable of
dividing them by their wits; but there is no use for those
battles of wits, no scope for them, when aging & death are
rolling in. In this royal court there is abundant bullion & gold
stored in vaults & depositories, and with such wealth we are
capable of buying off enemies when they come; but there is no use
for those battles of wealth, no scope for them, when aging &
death are rolling in. As aging & death are rolling in on me,
lord, what else should be done but Dhamma-conduct, right conduct,
skillful deeds, meritorious deeds?”
“So it is, great king! So it is, great king! As aging & death
are rolling in on you, what else should be done but
Dhamma-conduct, right conduct, skillful deeds, meritorious
deeds?”
That is what the Blessed One said. Having said that, the One
Well-Gone, the Teacher, further said this:
“Like massive boulders,
mountains pressing against the sky,
moving in from all sides,
crushing the four directions,
so aging & death
come rolling over living beings:
noble warriors, brahmans, merchants,
workers, outcastes, & scavengers.
They spare nothing.
They trample everything.
Here elephant troops can hold no ground,
nor can chariots or infantry,
nor can a battle of wits
or wealth win out.
So a wise person,
seeing his own good,
steadfast, secures confidence
in the Buddha, Dhamma, & Saṅgha.
One who practices the Dhamma
in body, speech, & awareness,
receives praise here on earth
and, after death, rejoices in heaven.”
Lady Visākhā
I have heard that on one occasion the Blessed One was dwelling
near Sāvatthī at the Eastern Monastery, the palace of Migāra’s
mother. And on that occasion, Visākhā, Migāra’s mother, had some
dealings with King Pasenadi Kosala that he did not settle as she
had wished. So in the middle of the day she went to the Blessed
One and, on arrival, having bowed down to him, sat to one side.
As she was sitting there the Blessed One said to her, “Well now,
Visākhā, where are you coming from in the middle of the day?”
“Just now, lord, I had some dealings with King Pasenadi Kosala
that he did not settle as I had wished.”
Then, on realizing the significance of that, the Blessed One
on that occasion exclaimed:
All subjection to others
is painful.
All independence
is bliss.
What is held in common
brings suffering,
for duties are hard
to overcome.
I have heard that on one occasion the Blessed One was dwelling
near Sāvatthī at the Eastern Monastery, the palace of Migāra’s
mother. And on that occasion a dear and beloved grandson of
Visākhā, Migāra’s mother, had died. So Visākhā, Migāra’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, Visākhā—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.”
“Visākhā, would you like to have as many children &
grandchildren as there are people in Sāvatthī?”
“Yes, lord, I would like to have as many children &
grandchildren as there are people in Sāvatthī.”
“But how many people in Sāvatthī die in the course of a
day?”
“Sometimes ten people die in Sāvatthī in the course of a day,
sometimes nine… eight… seven… six… five… four… three… two…
Sometimes one person dies in Sāvatthī in the course of a day.
Sāvatthī is never free from people dying.”
“So what do you think, Visākhā? Would you ever be free of wet
clothes & wet hair?”
“No, lord. Enough of my having so many children &
grandchildren.”
“Visākhā, 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. Those who
have no dear ones have 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 anywhere dear.
So one who aspires
to the stainless & sorrowless
shouldn’t make anything
dear
in the world
anywhere.
Devas
As the teacher of devas and human beings, the Buddha while
dwelling near Sāvatthī also had occasion to continue
instructing devas.
I have heard that at one time the Blessed One was dwelling
near Sāvatthī in Jeta’s Forest, Anāthapiṇḍika’s monastery. Then a
certain deva, in the far extreme of the night, her extreme
radiance lighting up the entirety of Jeta’s Forest, went to the
Blessed One. On arrival, having bowed down to him, she stood to
one side. As she was standing there, she addressed him with a
verse.
Then a certain devatā, in the far extreme of the night, her
extreme radiance lighting up the entirety of Jeta’s Forest, went
to the Blessed One. On arrival, having bowed down to him, she
stood to one side. As she was standing there, she said to him,
“Tell me, dear sir, how you crossed over the flood.”
“I crossed over the flood without pushing forward, without
staying in place.”
“But how, dear sir, did you cross over the flood without
pushing forward, without staying in place?”
“When I pushed forward, I was whirled about. When I stayed in
place, I sank. And so I crossed over the flood without pushing
forward, without staying in place.”
The devatā:
“At long last I see
a brahman, totally unbound,
who without pushing forward,
without staying in place,
has
crossed over
the entanglements
of the world.”
That is what the devatā said. The Teacher approved. Realizing
that “The Teacher has approved of me,” she bowed down to him,
circumambulated him—keeping him to her right—and then vanished
right there.
Training the Saṅgha
While dwelling near Sāvatthī, the Buddha continued laying
down rules for the monks and nuns. In fact, he legislated more
rules while staying here than at any other location. And, of
course, he continued training the monks in the Dhamma. The
following five incidents that occurred near Sāvatthī and
involved his relationship to the monks are particularly
revealing of his powers and character.
Now at that time a certain monk was sick with dysentery. He
lay fouled in his own urine & excrement. Then the Blessed One, on
an inspection tour of the lodgings with Ven. Ānanda as his
attendant, went to that monk’s dwelling and, on arrival, saw the
monk lying fouled in his own urine & excrement. On seeing him, he
went to the monk and said, “What is your illness, monk?”
“I have dysentery, O Blessed One.”
“But do you have an attendant?”
“No, O Blessed One.”
“Then why don’t the monks tend to you?”
“I don’t do anything for the monks, lord, which is why they
don’t tend to me.”
Then the Blessed One addressed Ven. Ānanda: “Go fetch some
water, Ānanda. We will wash this monk.”
Responding, “As you say, lord,” to the Blessed One, Ven.
Ānanda fetched some water. The Blessed One poured water on the
monk; Ven. Ānanda washed him off. Then the Blessed One took the
monk by the head and Ven. Ānanda took him by the feet. Lifting
him up, they placed him on a bed.
Then the Blessed One, with regard to this cause, to this
incident, had the monks assembled and asked them: “Is there a
sick monk in that dwelling over there?”
“Yes, O Blessed One, there is.”
“And what is his illness?”
“He has dysentery, O Blessed One.”
“But does he have an attendant?”
“No, O Blessed One.”
“Then why don’t the monks tend to him?”
“He doesn’t do anything for the monks, lord, which is why they
don’t tend to him.”
“Monks, you have no mother, you have no father, who might tend
to you. If you don’t tend to one another, who then will tend to
you? Whoever would tend to me, should tend to the sick.”
Then a certain monk 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, in such and
such a dwelling a certain monk—newly ordained, not well known—is
diseased, in pain, severely ill. It would be good if the Blessed
One would visit the monk, out of sympathy for him.”
Then the Blessed One, on hearing the word “newly ordained,” on
hearing the word “diseased,” and realizing that the monk was not
well known, went to him. The monk saw the Blessed One coming from
afar and, on seeing him, stirred in his bed. Then the Blessed One
said to him, “Enough, monk. Don’t stir in your bed. There are
these seats made ready. I will sit down there.”
The Blessed One sat down on a seat laid out. Seated, he said
to the monk, “I hope you are getting better, monk. I hope you are
comfortable. I hope that your pains are lessening and not
increasing. I hope that there are signs of their lessening and
not of their increasing.”
“I am not getting better, lord. I am not comfortable. My
extreme pains are increasing, not lessening. There are signs of
their increasing and not of their lessening.”
“Then I hope you have no anxiety, monk. I hope you have no
anguish.”
“Yes, lord, I do have not a small amount of anxiety, not a
small amount of anguish.”
“I hope you can’t fault yourself with regard to your
virtue.”
“No, lord, I can’t fault myself with regard to my virtue.”
“Then what are you anxious about? What is your anguish?”
“I understand that the Blessed One has not taught the Dhamma
with purity of virtue as its goal.”
“If you understand that I have not taught the Dhamma with
purity of virtue as its goal, then for what goal do you
understand that I have taught the Dhamma?”
“I understand that the Blessed One has taught the Dhamma with
total unbinding through lack of clinging as its goal.”
“Good, good, monk. It’s good that you understand that I have
taught the Dhamma with total unbinding through lack of clinging
as its goal, for I have taught the Dhamma with total
unbinding through lack of clinging as its goal.
“What do you think, monk? Is the eye constant or
inconstant?”
“Inconstant, lord.”
“And is that which is inconstant easeful or stressful?”
“Stressful, lord.”
“And is it fitting to regard what is inconstant, stressful,
subject to change as: ‘This is mine. This is my self. This is
what I am’?”
“No, lord.”
[Similarly with the ear, nose, tongue, body, & intellect.]
“Seeing thus, the instructed disciple of the noble ones grows
disenchanted with the eye, disenchanted with the ear,
disenchanted with the nose, disenchanted with the tongue,
disenchanted with the body, disenchanted with the intellect.
Disenchanted, he becomes dispassionate. Through dispassion, he is
released. With release, there is the knowledge, ‘Released.’ He
discerns that ‘Birth is ended, the holy life fulfilled, the task
done. There is nothing further for this world.’”
That is what the Blessed One said. Gratified, the monk
delighted in the Blessed One’s words. And while this explanation
was being given, the mind of that monk, through lack of
clinging/sustenance, was released from effluents.
On one occasion the Blessed One was staying
near Sāvatthī in Jeta’s Forest, Anāthapiṇḍika’s monastery. And at
that time Ven. Sāriputta & Ven. Mahā Moggallāna were staying near
Rājagaha in a single dwelling in the Squirrels’ Sanctuary. Then
Ven. Sāriputta, arising from his seclusion in the late afternoon,
went to Ven. Mahā Moggallāna. On arrival, he exchanged courteous
greetings with him. After an exchange of friendly greetings &
courtesies, he sat to one side. As he was sitting there, he said
to Ven. Mahā Moggallāna, “Bright are your faculties, friend
Moggallāna; pure your complexion, and clear. Could it be that
Ven. Mahā Moggallāna has spent today in a peaceful abiding?”
“It was in a gross abiding, my friend, that I spent today. But
I had some Dhamma talk.”
“With whom did Ven. Moggallāna have some Dhamma talk?”
“With the Blessed One, my friend.”
“But far away is the Blessed One now, in Jeta’s Forest,
Anāthapiṇḍika’s monastery. Did Ven. Mahā Moggallāna go to the
Blessed One through supranormal power, or did the Blessed One
come to Ven. Mahā Moggallāna through supranormal power?”
“I didn’t go to the Blessed One through supranormal power, my
friend, nor did the Blessed One come to me through supranormal
power. Simply that the Blessed One purified his divine eye &
divine ear as far as me, and I purified my divine eye & divine
ear as far as the Blessed One.”
“And what kind of Dhamma talk did Ven. Mahā Moggallāna have
with the Blessed One?”
“Just now, my friend, I said to the Blessed One, ‘One of
aroused persistence, one of aroused persistence,’ it is said,
lord. To what extent is a person one of aroused persistence?’
When this was said, the Blessed One said, ‘There is the case,
Moggallāna, where a monk, (thinking,) “Gladly would I let the
flesh & blood in my body dry up, leaving just the skin, tendons,
& bones, but if I have not attained what can be reached through
human firmness, human persistence, human striving, there will be
no relaxing my persistence”: That is how one is a person of
aroused persistence.’ That is the Dhamma talk I had with the
Blessed One, my friend.”
“Friend, like a few small pieces of gravel placed next to the
Himalayas, the king of mountains, are we when placed next to Ven.
Mahā Moggallāna, for Ven. Mahā Moggallāna is of such great power,
great might, that if he wished he could live for an
eon.”118
“Friend, like a few small grains of salt placed next to a
large salt barrel are we when placed next to Ven. Sāriputta, for
in many ways has Ven. Sāriputta been lauded, praised, & extolled
by the Blessed One:
‘As for Sāriputta:
Any monk who has gone beyond,
at best can only equal him
in discernment, virtue, & calm.’”
In this way did each of these two great beings [nāga]
approve of what was well stated and well expressed by the other.
At that time the Blessed One was dwelling near Sāvatthī at
Jeta’s Forest, Anāthapiṇḍika’s monastery. Then he addressed the
monks, “Monks, I wish to go into seclusion for three months. I am
not to be approached by anyone at all except for the one who
brings almsfood.”
“As you say, lord,” the monks responded to him. And no one
approached the Blessed One except for the one who brought
almsfood. And at that time, the Saṅgha in Sāvatthī made a pact:
“Friends, the Blessed One wishes to go into seclusion for three
months. He is not to be approached by anyone at all except for
the one who brings almsfood. Whoever approaches him should be
made to confess a pācittiya offense.”
Then Ven. Upasena Vaṅgantaputta, together with his following,
went to the Blessed One and, on arrival, having bowed down to
him, sat to one side. Now, it is the custom of Awakened Ones,
Blessed Ones, to greet incoming monks. So the Blessed One said to
Ven. Upasena, “I hope that you are all getting along, Upasena. I
hope that you are all comfortable. I hope that you have come on
this journey with little fatigue.”
“We are getting along, O Blessed One. We are comfortable. We
have come on this journey with little fatigue.”
Now at that time one of Ven. Upasena’s students was sitting
not far from the Blessed One. So the Blessed One asked him, “Are
your robes of cast-off cloth pleasing to you, monk?”
“No, lord, my robes of cast-off cloth are not pleasing to
me.”
“Then how is it that you are one who wears cast-off
cloth?”
“My preceptor is one who wears cast-off cloth, lord, so I am
one who wears cast-off cloth, too.”
So the Blessed One said to Ven. Upasena, “Your following is
inspiring, Upasena. How do you discipline them?”
“Lord, if someone asks me for Acceptance, I tell him: ‘I,
friend, am one who lives in the wilderness, goes for alms, &
wears cast-off cloth. If you, too, will be one who lives in the
wilderness, goes for alms, & wears cast-off cloth, I will give
you Acceptance.’ If he promises me, I give him Acceptance. If he
doesn’t promise me, I don’t give him Acceptance.
“If someone asks me for dependence, I tell him: ‘I, friend, am
one who lives in the wilderness, goes for alms, & wears cast-off
cloth. If you, too, will be one who lives in the wilderness, goes
for alms, & wears cast-off cloth, I will give you dependence.’ If
he promises me, I give him dependence. If he doesn’t promise me,
I don’t give him dependence. That, lord, is how I discipline my
following.”
“Excellent, Upasena! Excellent! It’s excellent how you train
your following. But do you know of the pact of the Saṅgha in
Sāvatthī?”
“No, lord, I don’t.”
“The Saṅgha in Sāvatthī has made a pact: ‘Friends, the Blessed
One wishes to go into seclusion for three months. He is not to be
approached by anyone at all except for the one who brings
almsfood. Whoever approaches him should be made to confess a
pācittiya offense.’”
“Lord, let the Saṅgha in Sāvatthī be known for its own pact.
We will not legislate what has not been legislated, nor will we
rescind what has been legislated, but we will proceed having
undertaken the training rules as they have been legislated.”
“Excellent, Upasena! Excellent! What has not been legislated
[as a rule] should not be legislated, and what has been
legislated should not be rescinded, but one should proceed having
undertaken the training rules as they have been
legislated.119
“I allow, Upasena, that monks who live in the wilderness, who
go for alms, and who wear cast-off cloth to approach me as they
like.”
Now at that time, a large number of monks were standing at the
gate, (thinking,) “We will make Ven. Upasena Vaṅgantaputta
confess a pācittiya offense.”
Then Ven. Upasena and his following got up from their seats,
bowed down to the Blessed One, circumambulated him, and left.
Then the monks said to Ven. Upasena, “Do you know, friend
Upasena, of the pact of the Saṅgha in Sāvatthī?”
[Then Ven. Upasena told them of his conversation with the
Blessed One.]
So the monks said, “It’s true what Ven. Upasena has said:
‘What has not been legislated should not be legislated, and what
has been legislated should not be rescinded, but one should
proceed having undertaken the training rules as they have been
legislated.’”
I have heard that on one occasion the
Blessed One was dwelling near Sāvatthī at the Eastern Monastery,
the palace of Migāra’s mother. And on that occasion, the Blessed
One—it being the observance day—was sitting surrounded by the
Saṅgha of monks. Then Ven. Ānanda—when the night was far
advanced, at the end of the first watch—got up from his seat,
arranged his robe over one shoulder, stood facing the Blessed
One, paying homage with his hands placed palm-to-palm over his
heart, and said to him, “Lord, the night is far advanced. The
first watch has ended. The Saṅgha of monks has been sitting here
long. May the Blessed One recite the Pāṭimokkha to them.” When
this was said, the Blessed One remained silent.
Then a second time, when the night was far advanced, at the
end of the middle watch, Ven. Ānanda got up from his seat,
arranged his robe over one shoulder, stood facing the Blessed
One, paying homage with his hands placed palm-to-palm over his
heart, and said to him, “Lord, the night is far advanced. The
second watch has ended. The Saṅgha of monks has been sitting here
long. May the Blessed One recite the Pāṭimokkha to them.” When
this was said, the Blessed One remained silent.
Then a third time, when the night was far advanced, at the end
of the last watch, as dawn was approaching and the face of the
night was beaming, Ven. Ānanda got up from his seat, arranged his
robe over one shoulder, stood facing the Blessed One, paying
homage with his hands placed palm-to-palm over his heart, and
said to him, “Lord, the night is far advanced. The last watch has
ended. Dawn is approaching and the face of the night is beaming.
The Saṅgha of monks has been sitting here long. May the Blessed
One recite the Pāṭimokkha to the Saṅgha of monks.”
“Ānanda, the gathering isn’t pure.”
Then the thought occurred to Ven. Mahā Moggallāna: “In
reference to which individual did the Blessed One just now say,
‘Ānanda, the gathering isn’t pure’?” So he directed his mind,
encompassing with his awareness the awareness of the entire
Saṅgha of monks. He saw that individual—unprincipled, evil,
unclean & suspect in his undertakings, hidden in his actions, not
a contemplative though claiming to be one, not leading the holy
life though claiming to do so, inwardly rotten, oozing with
desire, filthy by nature—sitting in the midst of the Saṅgha of
monks. On seeing him, he got up, went over to that individual
and, on reaching him said, “Get up, friend. You have been seen by
the Blessed One. You have no affiliation with the Saṅgha of
monks.” Then the individual remained silent. A second time… A
third time, Ven. Mahā Moggallāna said, “Get up, friend. You have
been seen by the Blessed One. You have no affiliation with the
Saṅgha of monks.” And for a third time the individual remained
silent.
Then Ven. Mahā Moggallāna, grabbing that individual by the
arm, having expelled him through the outside door of the porch
and locking the bolt, went to the Blessed One and on arrival
said, “I have expelled that individual, lord. The gathering is
now pure. Let the Blessed One recite the Pāṭimokkha to the Saṅgha
of monks.”
“Isn’t it amazing, Moggallāna. Isn’t it astounding, how that
worthless man waited until he was grabbed by the arm.” Then the
Blessed One addressed the monks: “From now on I will no longer
perform the observance or recite the Pāṭimokkha. From now on, you
alone, monks, will perform the observance and recite the
Pāṭimokkha. It is impossible, it cannot happen, that a Tathāgata
would perform the observance or recite the Pāṭimokkha with an
impure gathering.
“Monks, there are eight amazing & astounding qualities of the
ocean because of which, as they see them again & again, the
asuras take great joy in the ocean.… In the same way, monks,
there are eight amazing & astounding qualities of this Dhamma &
Vinaya because of which, as they see them again & again, the
monks take great joy in this Dhamma & Vinaya. Which eight?
“[1] Just as the ocean has a gradual shelf, a gradual slope, a
gradual inclination, with a sudden drop-off only after a long
stretch120
; in the same way, this Dhamma & Vinaya has a
gradual training, a gradual performance, a gradual practice, with
a penetration to gnosis only after a long stretch. The fact that
this Dhamma & Vinaya has a gradual training, a gradual
performance, a gradual practice, with a penetration to gnosis
only after a long stretch: This is the first amazing & astounding
quality of this Dhamma & Vinaya because of which, as they see it
again & again, the monks take great joy in this Dhamma &
Vinaya.
“[2] And furthermore, just as the ocean is stable and does not
overstep its tideline; in the same way, my disciples do not—even
for the sake of their lives—overstep the training rules I have
legislated for them.… This is the second amazing & astounding
quality of this Dhamma & Vinaya because of which, as they see it
again & again, the monks take great joy in this Dhamma &
Vinaya.
“[3] And furthermore, just as the ocean does not tolerate a
dead body, any dead body in the ocean getting quickly washed to
the shore and thrown up on dry land… in the same way, if an
individual is unprincipled, evil, unclean & suspect in his
undertakings, hidden in his actions—not a contemplative though
claiming to be one, not leading the holy life though claiming to
do so, inwardly rotten, oozing with desire, filthy by nature—the
Saṅgha has no affiliation with him. Having quickly gathered
together, they suspend him from the Saṅgha. Even though he may be
sitting in the midst of the Saṅgha of monks, he is far from the
Saṅgha, and the Saṅgha far from him.… This is the third amazing &
astounding quality of this Dhamma & Vinaya because of which, as
they see it again & again, the monks take great joy in this
Dhamma & Vinaya.
“[4] And furthermore, just as whatever great rivers there
are—such as the Ganges, the Yamunā, the Aciravatī, the Sarabhū,
the Mahī—on reaching the ocean, give up their former names and
are classed simply as ‘ocean’; in the same way, when members of
the four castes—noble warriors, brahmans, merchants, & workers—go
forth from home to the homeless life in this Dhamma & Vinaya
declared by the Tathāgata, they give up their former names and
clans and are classed simply as ‘contemplatives, sons of the
Sakyan.’… This is the fourth amazing & astounding quality of this
Dhamma & Vinaya because of which, as they see it again & again,
the monks take great joy in this Dhamma & Vinaya.
“[5] And furthermore, just as the rivers of the world pour
into the ocean, and rains fall from the sky, but no swelling or
diminishing in the ocean for that reason can be discerned; in the
same way, although many monks are totally unbound into the
property of unbinding with no fuel remaining, no swelling or
diminishing in the property of unbinding for that reason can be
discerned.… This is the fifth amazing & astounding quality of
this Dhamma & Vinaya because of which, as they see it again &
again, the monks take great joy in this Dhamma & Vinaya.
“[6] And furthermore, just as the ocean has a single
taste—that of salt—in the same way, this Dhamma & Vinaya has a
single taste: that of release.… This is the sixth amazing &
astounding quality of this Dhamma & Vinaya because of which, as
they see it again & again, the monks take great joy in this
Dhamma & Vinaya.
“[7] And furthermore, just as the ocean has these many
treasures of various kinds—pearls, sapphires, lapis lazuli,
shells, quartz, coral, silver, gold, rubies, & cat’s eyes—in the
same way, this Dhamma & Vinaya has these many treasures of
various kinds: the four establishings of mindfulness, the four
right exertions, the four bases of power, the five faculties, the
five strengths, the seven factors for awakening, the noble
eightfold path.… This is the seventh amazing & astounding quality
of this Dhamma & Vinaya because of which, as they see it again &
again, the monks take great joy in this Dhamma & Vinaya.
“[8] And furthermore, just as the ocean is the abode of such
mighty beings as these: whales, whale-eaters, &
whale-eater-eaters; asuras, nāgas, & gandhabbas, and there are in
the ocean beings one hundred leagues long, two hundred… three
hundred… four hundred… five hundred leagues long; in the same
way, this Dhamma & Vinaya is the abode of such mighty beings as
these: stream-winners & those practicing to realize the fruit of
stream-entry; once-returners & those practicing to realize the
fruit of once-returning; non-returners & those practicing to
realize the fruit of non-returning; arahants & those practicing
for arahantship.… This is the eighth amazing & astounding quality
of this Dhamma & Vinaya because of which, as they see it again &
again, the monks take great joy in this Dhamma & Vinaya.
“These are the eight amazing & astounding qualities of this
Dhamma & Vinaya because of which, as they see them again & again,
the monks take great joy in this Dhamma & Vinaya.”
Then, on realizing the significance of that, the Blessed One
on that occasion exclaimed:
Rain soddens what’s covered
& doesn’t sodden what’s open.
So open up what’s covered up,
so that it won’t get soddened by the rain.
Wandering
Although the Buddha now had a home base for his activities,
he continued wandering from time to time, sometimes for
seclusion—as we saw above—and sometimes to teach.
I have heard that on one occasion, as the Blessed One was
wandering among the Magadhans, he entered Rājagaha, went to the
potter Bhaggava and, on arrival, said to him, “If it’s no
inconvenience for you, Bhaggava, I will stay for one night in
your shed.”
“It’s no inconvenience for me, lord, but there is a wanderer
who has already taken up residence there. If he gives his
permission, you may stay there as you like.”
Now at that time a clansman named Pukkusāti had, through
conviction, gone forth from home into homelessness in dedication
to the Blessed One. He was the one who had already taken up
residence in the potter’s shed. So the Blessed One went to Ven.
Pukkusāti and, on arrival, said to him, “If it’s no inconvenience
for you, monk, I will stay one night in the shed.”
“The shed is roomy, my friend. Stay as you like.”
So the Blessed One, entering the potter’s shed and setting out
a spread of grass to one side, sat down folding his legs
crosswise, holding his body erect, and establishing mindfulness
to the fore. He spent most of the night sitting (in meditation).
Ven. Pukkusāti also spent most of the night sitting (in
meditation). The thought occurred to the Blessed One, “How
inspiring is the way this clansman behaves! What if I were to
question him?” So he said to Ven. Pukkusāti, “In dedication to
whom, monk, have you gone forth? Who is your teacher? Of whose
Dhamma do you approve?”
“There is, my friend, Gotama the contemplative, a son of the
Sakyans, gone forth from a Sakyan clan. Now, this excellent
report about Master Gotama has been spread about: ‘Indeed, the
Blessed One is worthy & rightly self-awakened, consummate in
clear-knowing & conduct, well-gone, an expert with regard to the
cosmos, unexcelled trainer of people fit to be tamed, teacher of
devas & human beings, awakened, blessed.’ I have gone forth in
dedication to that Blessed One. That Blessed One is my teacher.
It is of that Blessed One’s Dhamma that I approve.”
“But where, monk, is that Blessed One—worthy & rightly
self-awakened—staying now?”
“There is, my friend, a city in the northern lands named
Sāvatthī. That is where the Blessed One—worthy & rightly
self-awakened—is staying now.”
“Have you ever seen that Blessed One before? On seeing him,
would you recognize him?”
“No, my friend, I have never seen the Blessed One before, nor
on seeing him would I recognize him.”
Then the thought occurred to the Blessed One: “It’s in
dedication to me that this clansman has gone forth. What if I
were to teach him the Dhamma?” So he said to Ven. Pukkusāti, “I
will teach you the Dhamma, monk. Listen & pay close attention. I
will speak.”
“As you say, friend,” Ven. Pukkusāti responded to the Blessed
One.
The Blessed One said: “A person has six properties, six media
of sensory contact, eighteen considerations, & four
determinations. He has been stilled where the currents of
supposition do not flow. And when the currents of supposition do
not flow, he is said to be a sage at peace. One should not be
negligent of discernment, should guard the truth, be devoted to
relinquishment, and train only for calm. This is the summary of
the analysis of the six properties.”
The Buddha then proceeded to give a detailed explanation of
this summary, concluding—
“‘He has been stilled where the currents of supposition do not
flow. And when the currents of supposition do not flow, he is
said to be a sage at peace.’ Thus it was said. With reference to
what was it said? ‘I am’ is a supposition. ‘I am this’ is a
supposition. ‘I shall be’ is a supposition. ‘I shall not be’… ‘I
shall be possessed of form’… ‘I shall not be possessed of form’…
‘I shall be percipient’… ‘I shall not be percipient’… ‘I shall be
neither percipient nor non-percipient’ is a supposition.
Supposition is a disease, supposition is a cancer, supposition is
an arrow. By going beyond all supposition, he is called a sage at
peace.
“And further, a sage at peace is not born, does not age, does
not die, is unagitated, and is free from longing. He has nothing
whereby he would be born. Not being born, will he age? Not aging,
will he die? Not dying, will he be agitated? Not being agitated,
for what will he long? It was in reference to this that it was
said, ‘He has been stilled where the currents of supposition do
not flow. And when the currents of supposition do not flow, he is
said to be a sage at peace.’ Now, monk, you should remember this,
my brief analysis of the six properties.”
Then the thought occurred to Ven. Pukkusāti: “Surely, the
Teacher has come to me! Surely, the One Well-Gone has come to me!
Surely, the Rightly Self-awakened one has come to me!” Getting up
from his seat, arranging his upper robe over one shoulder, and
bowing down with his head at the Blessed One’s feet, he said, “A
transgression has overcome me, lord, in that I was so foolish, so
muddle-headed, and so unskilled as to assume that it was proper
to address the Blessed One as ‘friend.’ May the Blessed One
please accept this confession of my transgression as such, so
that I may restrain myself in the future.”
“Yes, monk, a transgression overcame you in that you were so
foolish, so muddle-headed, and so unskilled as to assume that it
was proper to address me as ‘friend.’ But because you see your
transgression as such and make amends in accordance with the
Dhamma, we accept your confession. For it is a cause of growth in
the discipline of the noble ones when, seeing a transgression as
such, one makes amends in accordance with the Dhamma and
exercises restraint in the future.”
“Lord, may I receive Acceptance from the Blessed One?”
“And are your robes & bowl complete?”
“No, lord, my robes & bowl are not complete.”
“Tathāgatas do not give Acceptance to one whose robes & bowl
are incomplete.”
Then Ven. Pukkusāti, delighting and rejoicing in the Blessed
One’s words, got up from his seat, bowed down to the Blessed One
and, keeping him on his right, left in search of robes & a bowl.
And while he was searching for robes & a bowl, a runaway cow
killed him.
Then a large number of monks approached the Blessed One and,
on arrival, having bowed down to him, sat to one side. As they
were sitting there, they said to the Blessed One, “Lord, the
clansman Pukkusāti, whom the Blessed One instructed with a brief
instruction, has died. What is his destination? What is his
future state?”
“Monks, the clansman Pukkusāti was wise. He practiced the
Dhamma in accordance with the Dhamma and did not pester me with
issues related to the Dhamma. With the destruction of the five
lower fetters, he has arisen spontaneously (in the Pure Abodes),
there to be totally unbound, never again to return from that
world.”
That is what the Blessed One said. Gratified, the monks
delighted in the Blessed One’s words.
Family Matters
It was also at Sāvatthī that the Buddha continued his
instruction of Ven. Nanda and Ven. Rāhula, leading them both
eventually to full awakening.
I have heard that on one occasion the Blessed One was dwelling
near Sāvatthī in Jeta’s Forest, Anāthapiṇḍika’s monastery. Then
Ven. Nanda, the son of the Blessed One’s maternal aunt, putting
on beaten, pressed robes, applying mascara to his eyes, and
taking a glossy bowl, went to the Blessed One and, on arrival,
having bowed down to him, sat to one side.
As he was sitting there, the Blessed One said to him, “Nanda,
it’s not proper for you—as a son of a good family who, through
conviction, has gone forth from home into homelessness—to put on
beaten, pressed robes, to apply mascara to your eyes, and to
carry a glossy bowl. This is proper for you as a son of a good
family who, through conviction, has gone forth from home into
homelessness: that you be a wilderness-dweller, an almsfood
eater, a cast-off cloth wearer, and live indifferent toward
sensuality.”
That is what the Blessed One said. Having said that, the One
Well-Gone, the Teacher, said further:
“When will I see Nanda
a wilderness-dweller,
a cast-off cloth wearer,
getting by on the food of others,
indifferent toward sensuality?”
The following incident shows the Buddha’s ingenuity as a
teacher.
I have heard that on one occasion the Blessed One was dwelling
near Sāvatthī in Jeta’s Forest, Anāthapiṇḍika’s monastery. And on
that occasion Ven. Nanda—the Blessed One’s brother, son of his
maternal aunt—announced to a large number of monks: “I don’t
enjoy leading the holy life, my friends. I can’t keep up the holy
life. Giving up the training, I will return to the common
life.”
Then a certain monk went to the Blessed One and, on arrival,
having bowed down to him, sat to one side. As he was sitting
there, he told the Blessed One: “Lord, Ven. Nanda—the Blessed
One’s brother, son of his maternal aunt—has announced to a large
number of monks: ‘I don’t enjoy leading the holy life, my
friends. I can’t keep up the holy life. Giving up the training, I
will return to the lowly life.’”
Then the Blessed One told a certain monk, “Come, monk. In my
name, call Nanda, saying, ‘The Teacher calls you, friend
Nanda.’”
Responding, “As you say, lord,” to the Blessed One, the monk
went to Ven. Nanda. On arrival, he said, “The Teacher calls you,
friend Nanda.”
Responding, “As you say, my friend,” to the monk, Ven. Nanda
went to the Blessed One and, on arrival, having bowed down to
him, sat to one side. As he was sitting there, the Blessed One
said to him, “Is it true, Nanda, that you have announced to a
large number of monks: ‘I don’t enjoy leading the holy life, my
friends. I can’t keep up the holy life. Giving up the training, I
will return to the lowly life’?”
“Yes, lord.”
“But why, Nanda, don’t you enjoy leading the holy life? Why
can’t you keep up the holy life? Why, giving up the training,
will you return to the common life?”
“Lord, as I was leaving home, a Sakyan girl—the envy of the
countryside—glanced up at me, with her hair half-combed, and
said, ‘Hurry back, master.’ Recollecting that, I don’t enjoy
leading the holy life. I can’t keep up the holy life. Giving up
the training, I will return to the common life.”
Then, taking Ven. Nanda by the arm—as a strong man might flex
his extended arm or extend his flexed arm—the Blessed One
disappeared from Jeta’s Forest and reappeared among the devas of
the heaven of the Thirty-three [Tāvatiṃsa]. Now on that occasion
about five hundred dove-footed nymphs had come to wait upon Sakka
the deva-king. The Blessed One said to Ven. Nanda, “Nanda, do you
see these five hundred dove-footed nymphs?”
“Yes, lord.”
“What do you think, Nanda? Which is lovelier, better looking,
more charming: the Sakyan girl, the envy of the countryside, or
these five hundred dove-footed nymphs?”
“Lord, compared to these five hundred dove-footed nymphs, the
Sakyan girl, the envy of the countryside, is like a cauterized
monkey with its ears & nose cut off. She doesn’t count. She’s not
even a small fraction. There’s no comparison. The five hundred
dove-footed nymphs are lovelier, better looking, more
charming.”
“Then take joy, Nanda. Take joy! I am your guarantor for
getting five hundred dove-footed nymphs.”
“If the Blessed One is my guarantor for getting five hundred
dove-footed nymphs, I will enjoy leading the holy life under the
Blessed One.”
Then, taking Ven. Nanda by the arm—as a strong man might flex
his extended arm or extend his flexed arm—the Blessed One
disappeared from among the devas of the heaven of the
Thirty-three and reappeared in Jeta’s Forest. The monks heard,
“They say that Ven. Nanda—the Blessed One’s brother, son of his
maternal aunt—is leading the holy life for the sake of nymphs.
They say that the Blessed One is his guarantor for getting five
hundred dove-footed nymphs.”
Then the monks who were companions of Ven. Nanda went around
addressing him as they would a hired hand & a person who had been
bought: “Ven. Nanda, they say, has been hired. Ven. Nanda, they
say, has been bought.121
He’s leading the holy life
for the sake of nymphs. The Blessed One is his guarantor for
getting five hundred dove-footed nymphs.”
Then Ven. Nanda—humiliated, ashamed, & disgusted that the
monks who were his companions were addressing him as they would a
hired hand & a person who had been bought—went to dwell alone,
secluded, heedful, ardent, & resolute.”
Then, at a later time, Ven. Nanda became a
wilderness-dweller, an almsfood eater, & a cast-off cloth wearer;
and lived indifferent toward sensuality.
[The Buddha addressed the monks:] “Monks,
speaking rightly of Nanda, one could say, ‘He is a son of a good
family.’ Speaking rightly of Nanda, one could say, ‘He is
strong.’ Speaking rightly of Nanda, one could say, ‘He is
handsome.’ Speaking rightly of Nanda, one could say, ‘He is
fiercely passionate.’ If Nanda did not guard the doors of his
senses, did not know moderation in eating, was not devoted to
wakefulness, and was not endowed with mindfulness & alertness,
how would he be able to follow the holy life completely &
purely?
“This is Nanda’s guarding of the doors of his senses: If he
should look to the east, he looks focusing his entire awareness,
(thinking,) ‘As I am looking thus to the east, greed & distress,
evil, unskillful qualities, will not flow out.’ That’s how he is
alert there. If he should look to the west… the north… the south…
above… below… to the intermediate directions, he looks focusing
his entire awareness, (thinking,) ‘As I am looking thus to the
intermediate directions, greed & distress, evil, unskillful
qualities, will not flow out.’ That’s how he is alert there. This
is Nanda’s guarding of the doors of his senses.
“This is Nanda’s knowledge of moderation in eating: Nanda
takes his food reflecting appropriately, not playfully, nor for
intoxication, nor for putting on bulk, nor for beautification,
but simply for the survival & continuance of this body, for
ending its afflictions, for the support of the holy life,
(thinking,) ‘I will destroy old feelings (of hunger) & not create
new feelings (from overeating). Thus I will maintain myself, be
blameless, & live in comfort.’ This is Nanda’s knowledge of
moderation in eating.
“This is Nanda’s devotion to wakefulness: There is the case
where Nanda during the day, sitting & pacing back & forth,
cleanses his mind of any qualities that would hold the mind in
check. During the first watch of the night [dusk to 10 p.m.],
sitting & pacing back & forth, he cleanses his mind of any
qualities that would hold the mind in check. During the second
watch of the night [10 p.m. to 2 a.m.], reclining on his right
side, he takes up the lion’s posture, one foot placed on top of
the other, mindful, alert, with his mind set on getting up
[either as soon as he awakens or at a particular time]. During
the last watch of the night [2 a.m. to dawn], sitting & pacing
back & forth, he cleanses his mind of any qualities that would
hold the mind in check. This is Nanda’s devotion to
wakefulness.
“This is Nanda’s being endowed with mindfulness & alertness:
There is the case where feelings are known to Nanda as they
arise, known as they persist, known as they subside. Perceptions
are known as they arise, known as they persist, known as they
subside. Thoughts are known as they arise, known as they persist,
known as they subside. This is Nanda’s being endowed with
mindfulness & alertness.
“Monks, if Nanda did not guard the doors of his senses, did
not know moderation in eating, was not devoted to wakefulness,
and was not endowed with mindfulness & alertness, how would he be
able to follow the holy life completely & purely?”
Then Ven. Nanda, in no long time, entered
and remained in the supreme goal of the holy life for which
clansmen rightly go forth from home into homelessness, knowing &
realizing it for himself right in the here-&-now. He knew,
“Birth is ended, the holy life fulfilled, the task done. There is
nothing further for the sake of this world.” And thus Ven. Nanda
became another one of the arahants.
Then a certain devatā, in the far extreme of the night, her
extreme radiance lighting up the entirety of Jeta’s Forest,
approached the Blessed One. On arrival, having bowed down to him,
she stood to one side. As she was standing there, she said to the
Blessed One, “Lord, Ven. Nanda—the Blessed One’s brother, son of
his maternal aunt—through the ending of effluents, has entered &
remains in the effluent-free awareness-release &
discernment-release, directly knowing & realizing them for
himself right in the here-&-now.” And within the Blessed One,
the knowledge arose: “Nanda, through the ending of effluents, has
entered & remains in the effluent-free awareness-release &
discernment-release, directly knowing & realizing them for
himself right in the here-&-now.”
Then, when the night had passed, Ven. Nanda 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,
about the Blessed One’s being my guarantor for getting five
hundred dove-footed nymphs: I hereby release the Blessed One from
that promise.”
“Nanda, having comprehended your awareness with my own
awareness, I realized that ‘Nanda, through the ending of
effluents, has entered & remains in the effluent-free
awareness-release & discernment-release, directly knowing &
realizing them for himself right in the here-&-now.’ And a
devatā informed me that ‘Ven. Nanda, through the ending of
effluents, has entered & remains in the effluent-free
awareness-release & discernment-release, directly knowing &
realizing them for himself right in the here-&-now.’ When
your mind, through lack of clinging, was released from effluents,
I was thereby released from that promise.”
Then, on realizing the significance of that, the Blessed One
on that occasion exclaimed:
In whom the mire of sensuality is crossed over,122
the thorn of sensuality crushed,
the ending of delusion reached:
He doesn’t quiver
from pleasures & pains
: a monk.
I have heard that on one occasion the Blessed One was dwelling
near Sāvatthī in Jeta’s Forest, Anāthapiṇḍika’s monastery. Then,
early in the morning, the Blessed One… went into Sāvatthī for
alms. And Ven. Rāhula, early in the morning… went into Sāvatthī
for alms following right behind the Blessed One.123
Then the
Blessed One, looking back at Rāhula, addressed him: “Rāhula, any
form whatsoever that is past, future, or present; internal or
external; blatant or subtle; common or sublime; far or near:
every form is to be seen as it has come to be with right
discernment as: ‘This is not mine. This is not my self. This is
not what I am.’”
“Just form, O Blessed One? Just form, O One Well-Gone?”
Then the thought occurred to Ven. Rāhula, “Who, having been
exhorted face-to-face by the Blessed One, would go into the town
for alms today?” So he turned back and sat down at the foot of a
tree, folding his legs crosswise, holding his body erect, &
establishing mindfulness to the fore.
Ven. Sāriputta saw Ven. Rāhula sitting at the foot of a tree,
his legs folded crosswise, his body held erect, & with
mindfulness set to the fore. On seeing him, he said to him,
“Rāhula, develop the meditation [bhāvanā] of mindfulness
of in-&-out breathing. The meditation of mindfulness of
in-&-out breathing, when developed & pursued, is of great
fruit, of great benefit.”
Then Ven. Rāhula, emerging from his seclusion in the late
afternoon, went to the Blessed One and, having bowed down, sat to
one side. As he was sitting there he said to him, “How, lord, is
mindfulness of in-&-out breathing to be developed & pursued
so as to be of great fruit, or great benefit?”
“Rāhula, any form whatsoever that is past, future, or present;
internal or external; blatant or subtle; common or sublime; far
or near: every form is to be seen as it has come to be with right
discernment as: ‘This is not mine. This is not my self. This is
not what I am.’ There are these five properties, Rāhula. Which
five? The earth property, the water property, the fire property,
the wind property, & the space property.
“And what is the earth property? The earth property can be
either internal or external. What is the internal earth property?
Anything internal, within oneself, that’s hard, solid, &
sustained (by craving): head hairs, body hairs, nails, teeth,
skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver,
membranes, spleen, lungs, large intestines, small intestines,
contents of the stomach, feces, or anything else internal, within
oneself, that’s hard, solid, and sustained: This is called the
internal earth property. Now both the internal earth property &
the external earth property are simply earth property. And that
should be seen as it has come to be with right discernment: ‘This
is not mine, this is not me, this is not my self.’ When one sees
it thus as it has come to be with right discernment, one becomes
disenchanted with the earth property and makes the earth property
fade from the mind.
“And what is the water property? The water property may be
either internal or external. What is the internal water property?
Anything internal, belonging to oneself, that’s water, watery, &
sustained: bile, phlegm, pus, blood, sweat, fat, tears, oil,
saliva, mucus, oil-of-the-joints, urine, or anything else
internal, within oneself, that’s water, watery, & sustained: This
is called the internal water property. Now both the internal
water property & the external water property are simply water
property. And that should be seen as it has come to be with right
discernment: ‘This is not mine, this is not me, this is not my
self.’ When one sees it thus as it has come to be with right
discernment, one becomes disenchanted with the water property and
makes the water property fade from the mind.
“And what is the fire property? The fire property may be
either internal or external. What is the internal fire property?
Anything internal, belonging to oneself, that’s fire, fiery, &
sustained: that by which (the body) is warmed, aged, & consumed
with fever; and that by which what is eaten, drunk, chewed, &
savored gets properly digested; or anything else internal, within
oneself, that’s fire, fiery, & sustained: This is called the
internal fire property. Now both the internal fire property & the
external fire property are simply fire property. And that should
be seen as it has come to be with right discernment: ‘This is not
mine, this is not me, this is not my self.’ When one sees it thus
as it has come to be with right discernment, one becomes
disenchanted with the fire property and makes the fire property
fade from the mind.
“And what is the wind property? The wind property may be
either internal or external. What is the internal wind property?
Anything internal, belonging to oneself, that’s wind, windy, &
sustained: up-going winds, down-going winds, winds in the
stomach, winds in the intestines, winds that course through the
body, in-and-out breathing, or anything else internal, within
oneself, that’s wind, windy, & sustained: This is called the
internal wind property. Now both the internal wind property & the
external wind property are simply wind property. And that should
be seen as it has come to be with right discernment: ‘This is not
mine, this is not me, this is not my self.’ When one sees it thus
as it has come to be with right discernment, one becomes
disenchanted with the wind property and makes the wind property
fade from the mind.
“And what is the space property? The space property may be
either internal or external. What is the internal space property?
Anything internal, belonging to oneself, that’s space, spatial, &
sustained: the holes of the ears, the nostrils, the mouth, the
(passage) whereby what is eaten, drunk, consumed, & tasted gets
swallowed, and where it collects, and whereby it is excreted from
below, or anything else internal, within oneself, that’s space,
spatial, & sustained: This is called the internal space property.
Now both the internal space property & the external space
property are simply space property. And that should be seen as it
has come to be with right discernment: ‘This is not mine, this is
not me, this is not my self.’ When one sees it thus as it has
come to be with right discernment, one becomes disenchanted with
the space property and makes the space property fade from the
mind.
“Rāhula, develop the meditation in tune with earth. For when
you are developing the meditation in tune with earth, agreeable &
disagreeable sensory impressions that have arisen will not stay
in charge of your mind. Just as when people throw what is clean
or unclean on the earth—feces, urine, saliva, pus, or blood—the
earth is not horrified, humiliated, or disgusted by it; in the
same way, when you are developing the meditation in tune with
earth, agreeable & disagreeable sensory impressions that have
arisen will not stay in charge of your mind.
“Develop the meditation in tune with water. For when you are
developing the meditation in tune with water, agreeable &
disagreeable sensory impressions that have arisen will not stay
in charge of your mind. Just as when people wash what is clean or
unclean in water—feces, urine, saliva, pus, or blood—the water is
not horrified, humiliated, or disgusted by it; in the same way,
when you are developing the meditation in tune with water,
agreeable & disagreeable sensory impressions that have arisen
will not stay in charge of your mind.
“Develop the meditation in tune with fire. For when you are
developing the meditation in tune with fire, agreeable &
disagreeable sensory impressions that have arisen will not stay
in charge of your mind. Just as when fire burns what is clean or
unclean—feces, urine, saliva, pus, or blood—it is not horrified,
humiliated, or disgusted by it; in the same way, when you are
developing the meditation in tune with fire, agreeable &
disagreeable sensory impressions that have arisen will not stay
in charge of your mind.
“Develop the meditation in tune with wind. For when you are
developing the meditation in tune with wind, agreeable &
disagreeable sensory impressions that have arisen will not stay
in charge of your mind. Just as when wind blows what is clean or
unclean—feces, urine, saliva, pus, or blood—it is not horrified,
humiliated, or disgusted by it; in the same way, when you are
developing the meditation in tune with wind, agreeable &
disagreeable sensory impressions that have arisen will not stay
in charge of your mind.
“Develop the meditation in tune with space. For when you are
developing the meditation in tune with space, agreeable &
disagreeable sensory impressions that have arisen will not stay
in charge of your mind. Just as space is not established
anywhere, in the same way, when you are developing the meditation
in tune with space, agreeable & disagreeable sensory impressions
that have arisen will not stay in charge of your mind.
“Develop the meditation of goodwill. For when you are
developing the meditation of goodwill, ill-will will be
abandoned.
“Develop the meditation of compassion. For when you are
developing the meditation of compassion, harmfulness will be
abandoned.
“Develop the meditation of empathetic joy. For when you are
developing the meditation of empathetic joy, resentment will be
abandoned.
“Develop the meditation of equanimity. For when you are
developing the meditation of equanimity, irritation will be
abandoned.
“Develop the meditation of the unattractive. For when you are
developing the meditation of the unattractive, passion will be
abandoned.
“Develop the meditation of the perception of inconstancy. For
when you are developing the meditation of the perception of
inconstancy, the conceit ‘I am’ will be abandoned.
“Develop the meditation of mindfulness of in-&-out
breathing. Mindfulness of in-&-out breathing, when developed
& pursued, is of great fruit, of great benefit.
“And how, Rāhula, is mindfulness of in-&-out breathing
developed & pursued so as to be of great fruit, of great
benefit?
“There is the case where a monk, having gone to the
wilderness, to the shade of a tree, or to an empty building, sits
down folding his legs crosswise, holding his body erect, and
establishing mindfulness to the fore. Always mindful, he breathes
in; mindful he breathes out. [Followed by the standard 16
steps.]”
“This, Rāhula, is how mindfulness of in-&-out breathing is
developed & pursued so as to be of great fruit, of great
benefit.
“When mindfulness of in-&-out breathing is developed &
pursued in this way, even one’s final in-breaths & out-breaths
are known as they cease, not unknown.”124
That is what the Blessed One said. Gratified, Ven. Rāhula
delighted in the Blessed One’s words.
“Abandoning the five strings of sensuality
—endearing, charming—
going forth from home
through conviction,
be one who puts an end
to suffering & stress.
Cultivate admirable friends
and an isolated dwelling,
secluded, with next-to-no noise.
Know moderation in eating.
Robe, almsfood,
requisites, dwellings:
Don’t create craving for these.
Don’t be one who returns to the world.
Restrained in the Pāṭimokkha
and the five faculties,
have mindfulness immersed in the body,
be one who’s cultivated disenchantment.
Avoid the theme of beauty,
connected with passion.
Develop the mind in the unattractive—
gathered into one, well centered.
Develop the themeless.
Give up obsession with conceit.
Then, from having broken through conceit,
you will go about, stilled.”
In this way, the Blessed One often instructed Ven. Rāhula with
these verses.
I have heard that on one occasion the
Blessed One was staying near Sāvatthī in Jeta’s Forest,
Anāthapiṇḍika’s monastery. Then, as he was alone in seclusion,
this line of thinking arose in the Blessed One’s awareness: “The
mental qualities that ripen in release have ripened in Rāhula.
What if I were to lead Rāhula further to the ending of the
effluents?”
Then, early in the morning, the Blessed One—having adjusted
his under robe and carrying his bowl & outer robe—went into
Sāvatthī for alms. Having gone for alms in Sāvatthī, after the
meal, returning from his almsround, he said to Ven. Rāhula,
“Fetch your sitting cloth, Rāhula. We will go to the Forest of
the Blind to spend the day.”
Responding, “As you say, lord,” to the Blessed One, Ven.
Rāhula, carrying his sitting cloth, followed behind the Blessed
One. Now at that time, many thousands of devas were following
behind the Blessed One, (thinking,) “Today the Blessed One will
lead Ven. Rāhula further to the ending of the effluents.”
Then the Blessed One, having plunged into the Forest of the
Blind, sat down on a seat laid out at the foot of a tree. Ven.
Rāhula, having bowed down to the Blessed One, sat to one
side.
As he was sitting there, the Blessed One said to him, “What do
you think, Rāhula? Is the eye constant or inconstant?”
“Inconstant, lord.”
“And is that which is inconstant easeful or stressful?”
“Stressful, lord.”
“And is it fitting to regard what is inconstant, stressful,
subject to change as: ‘This is mine. This is my self. This is
what I am’?”
“No, lord.”
“What do you think? Are forms constant or inconstant?” …
“What do you think? Is consciousness at the eye constant or
inconstant?” …
“What do you think? Is contact at the eye constant or
inconstant?” …
“What do you think? Whatever there is that arises in
dependence on contact at the eye as a mode of feeling, a mode of
perception, a mode of fabrication, or a mode of consciousness: Is
it constant or inconstant?”
“Inconstant, lord.”
“And is that which is inconstant easeful or stressful?”
“Stressful, lord.”
“And is it fitting to regard what is inconstant, stressful,
subject to change as: ‘This is mine. This is my self. This is
what I am’?”
“No, lord.”
[Similarly with the ear, nose, tongue, body, & intellect.]
“Seeing thus, Rāhula, the instructed disciple of the noble
ones grows disenchanted with the eye, disenchanted with forms,
disenchanted with consciousness at the eye, disenchanted with
contact at the eye. And whatever there is that arises in
dependence on contact at the eye as a mode of feeling, a mode of
perception, a mode of fabrication, or a mode of consciousness:
With that, too, he grows disenchanted.
“He grows disenchanted with the ear… the nose… the tongue… the
body.…
“He grows disenchanted with the intellect, disenchanted with
ideas, disenchanted with consciousness at the intellect,
disenchanted with contact at the intellect. And whatever there is
that arises in dependence on contact at the intellect as a mode
of feeling, a mode of perception, a mode of fabrication, or a
mode of consciousness: With that, too, he grows disenchanted.
Disenchanted, he becomes dispassionate. Through dispassion, he is
released. With release, there is the knowledge, ‘Released.’ He
discerns that ‘Birth is ended, the holy life fulfilled, the task
done. There is nothing further for this world.’”
That is what the Blessed One said. Gratified, Ven. Rāhula
delighted in the Blessed One’s words. And while this explanation
was being given, Ven. Rāhula’s mind, through lack of
clinging/sustenance, was released from effluents. And to those
many thousands of devas there arose the dustless, stainless
Dhamma eye: “Whatever is subject to origination is all
subject to cessation.” — MN 147
It’s hard to come by
a thoroughbred of a man.
It’s simply not true
that he’s born everywhere.
Wherever he’s born, enlightened,
the family prospers,
is happy.
The Buddha’s Dwelling
It’s important to remember that, no matter where the Buddha
dwelled physically, the dwelling of his mind was something
apart. In his terms, he was “everywhere released” (Dhp 90).
I have heard that on one occasion the Blessed One was staying
near Sāvatthī in the Eastern Monastery, the palace of Migāra’s
mother. Then Ven. Ānanda, emerging from his seclusion in the late
afternoon, 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: “On one occasion, when the Blessed One was
staying among the Sakyans in a Sakyan town named Nagaraka,
there—face-to-face with the Blessed One—I heard this,
face-to-face I learned this: ‘I now remain fully in a dwelling of
emptiness.’ Did I hear that correctly, learn it correctly, attend
to it correctly, remember it correctly?”
“Yes, Ānanda, you heard that correctly, learned it correctly,
attended to it correctly, remembered it correctly. Now, as well
as before, I remain fully in a dwelling of emptiness.
“Just as this palace of Migāra’s mother is empty of elephants,
cattle, & mares, empty of gold & silver, empty of assemblies of
women & men, and there is only this non-emptiness—the singleness
based on the Saṅgha of monks; even so, Ānanda, a monk—not
attending to the perception of village, not attending to the
perception of human being—attends to the singleness based on the
perception of wilderness. His mind takes pleasure, finds
satisfaction, settles, & indulges in its perception of
wilderness.
“He discerns that ‘Whatever disturbances that would exist
based on the perception of village are not present. Whatever
disturbances that would exist based on the perception of human
being are not present. There is only this modicum of disturbance:
the singleness based on the perception of wilderness.’ He
discerns that ‘This mode of perception is empty of the perception
of village. This mode of perception is empty of the perception of
human being. There is only this non-emptiness: the singleness
based on the perception of wilderness.’ Thus he regards it as
empty of whatever is not there. Whatever remains, he discerns as
present: ‘There is this.’ And so this, his entry into emptiness,
accords with actuality, is undistorted in meaning, & pure.
The Buddha then proceeded to describe states of mind
progressively more and more empty of disturbance, up through
the highest stages of concentration, until he described the
highest emptiness, the emptiness in which he dwelled:
“Further, Ānanda, the monk—not attending to the perception of
the dimension of nothingness, not attending to the perception of
the dimension of neither perception nor non-perception—attends to
the singleness based on the theme-less concentration of
awareness. His mind takes pleasure, finds satisfaction, settles,
& indulges in its theme-less concentration of awareness.
“He discerns that ‘This theme-less concentration of awareness
is fabricated & mentally fashioned.’ And he discerns that
‘Whatever is fabricated & mentally fashioned is inconstant &
subject to cessation.’ Thus knowing, thus seeing, his heart is
released from the effluent of sensuality, released from the
effluent of becoming, released from the effluent of ignorance.
With release, there is the knowledge, ‘Released.’ He discerns
that ‘Birth is ended, the holy life fulfilled, the task done.
There is nothing further for this world.’
“He discerns that ‘Whatever disturbances would exist based on
the effluent of sensuality… the effluent of becoming… the
effluent of ignorance, are not present. And there is only this
modicum of disturbance: that connected with the six sensory
spheres, dependent on this very body with life as its condition.’
He discerns that ‘This mode of perception is empty of the
effluent of sensuality… becoming… ignorance. And there is just
this non-emptiness: that connected with the six sensory spheres,
dependent on this very body with life as its condition.’ Thus he
regards it as empty of whatever is not there. Whatever remains,
he discerns as present: ‘There is this.’ And so this, his entry
into emptiness, accords with actuality, is undistorted in
meaning, pure—superior & unsurpassed.
“Ānanda, whatever contemplatives & brahmans who in the past
entered and remained in an emptiness that was pure, superior, &
unsurpassed, they all entered and remained in this very same
emptiness that is pure, superior, & unsurpassed. Whatever
contemplatives & brahmans who in the future will enter and remain
in an emptiness that will be pure, superior, & unsurpassed, they
all will enter and remain in this very same emptiness that is
pure, superior, & unsurpassed. Whatever contemplatives & brahmans
who at present enter and remain in an emptiness that is pure,
superior, & unsurpassed, they all enter and remain in this very
same emptiness that is pure, superior, & unsurpassed.
“Therefore, Ānanda, you should train yourselves: ‘We will
enter and remain in the emptiness that is pure, superior, &
unsurpassed.’”
“Freed, dissociated, & released from ten
things, Vāhuna, the Tathāgata dwells with unrestricted awareness.
Which ten? Freed, dissociated, & released from form, the
Tathāgata dwells with unrestricted awareness. Freed, dissociated,
& released from feeling… Freed, dissociated, & released from
perception… Freed, dissociated, & released from fabrications…
Freed, dissociated, & released from consciousness… Freed,
dissociated, & released from birth… Freed, dissociated, &
released from aging… Freed, dissociated, & released from death…
Freed, dissociated, & released from stress… Freed, dissociated, &
released from defilement, the Tathāgata dwells with unrestricted
awareness.
“Just as a red, blue, or white lotus born in the water and
growing in the water, rises up above the water and stands with no
water adhering to it, in the same way, the Tathāgata—freed,
dissociated, & released from these ten things—dwells with
unrestricted awareness.”
Chapter Nine
Dwelling near Sāvatthī
During the Buddha’s lifetime, Sāvatthī, the capital of Kosala, was one of the largest cities—if not the largest city—in the Ganges plain. More discourses are set near there, either in Jeta’s Forest or in the Eastern Monastery, than at any other place mentioned in the Canon. This would seem to confirm the Commentary’s assertion that the Buddha made Sāvatthī his home base for many years. He first went there at the invitation of a wealthy householder, Sudatta, who, because of his prodigious alms (piṇḍa) to the destitute (anātha) was known as Anāthapiṇḍika. Anāthapiṇḍika purchased Prince Jeta’s Forest, just to the south of the city, and donated it to the Saṅgha. He was later cited as the Buddha’s foremost male lay donor.
The gift of Jeta’s Forest to the Buddha is hard to date. On the one hand, an early encounter between the Buddha and King Pasenadi, the king reigning over Kosala, refers to the Buddha as young. On the other, the account of the events leading up to the founding of the monastery includes references to the Group-of-Six monks, a renegade band who most likely were not members of the Saṅgha in its very early years.
Whatever the chronology, the narrative of Anāthapiṇḍika’s first meeting with the Buddha up through the donation of Jeta’s Forest provides a vignette of how the monastic Saṅgha developed as monasteries became more and more widespread.
While at Sāvatthī, the Buddha acquired two other prominent lay disciples: his foremost female lay donor, Lady Visākhā, and King Pasenadi. The teachings he gave to these three disciples, along with one of the king’s favorite queens, Mallikā, provide a sample portrait of how he taught his lay disciples who did not join the monastic Saṅghas. He also continued training the monks and teaching devas.
In this way, Sāvatthī provides the stage for a multi-faceted glimpse into the middle period of the Buddha’s life, in his role as teacher to devas and human beings at large and, simultaneously, founder of and rule-giver for the Saṅgha.
The following two discourses exemplify Anāthapiṇḍika’s virtues as a stream-winner.
King Pasenadi Kosala & Queen Mallikā
King Pasenadi Kosala eventually became the Buddha’s student, but the following passage shows that it was only through the sharp-wittedness of one of his queens, Mallikā, that he first came to regard the Buddha in a favorable light.
Lady Visākhā
Devas
As the teacher of devas and human beings, the Buddha while dwelling near Sāvatthī also had occasion to continue instructing devas.
Training the Saṅgha
While dwelling near Sāvatthī, the Buddha continued laying down rules for the monks and nuns. In fact, he legislated more rules while staying here than at any other location. And, of course, he continued training the monks in the Dhamma. The following five incidents that occurred near Sāvatthī and involved his relationship to the monks are particularly revealing of his powers and character.
Wandering
Although the Buddha now had a home base for his activities, he continued wandering from time to time, sometimes for seclusion—as we saw above—and sometimes to teach.
Family Matters
It was also at Sāvatthī that the Buddha continued his instruction of Ven. Nanda and Ven. Rāhula, leading them both eventually to full awakening.
The following incident shows the Buddha’s ingenuity as a teacher.
The Buddha’s Dwelling
It’s important to remember that, no matter where the Buddha dwelled physically, the dwelling of his mind was something apart. In his terms, he was “everywhere released” (Dhp 90).