THE BUDDHA'S MINISTRY

THE BUDDHA'S MINISTRY
"Freed am I from all bonds, whether divine or human.
You, too, O Bhikkhus, are freed from all bonds."
-- MAHĀVAGGA

The Buddha's beneficent and successful ministry lasted forty-five years. From His 35th year, the year of His Enlightenment, till His death in His 80th year, He served humanity both by example and by precept. Throughout the year He wandered from place to place, at times alone, sometimes accompanied by His disciples, expounding the Dhamma to the people and liberating them from the bonds of Samsāra. During the rainy season (vassāna) from July to November, owing to incessant rains, He lived in retirement as was customary with all ascetics in India in His time.

In ancient times, as today, three regular seasons prevailed in India, namely, vassāna, (rainy) hemanta (winter) and gimhāna (hot). The vassāna or rainy season starts in Āsālha and extends up to Assayuga, that is approximately from the middle of July to the middle of November.

During the vassāna period, due to torrential rains, rivers and streams usually get flooded, roads get inundated, communications get interrupted and people as a rule are confined to their homes and villages and live on what provisions they have collected during the previous seasons. During this time the ascetics find it difficult to engage in their preaching tours, wandering from place to place. An infinite variety of vegetable and animal life also appears to such an extent that people could not move about without unconsciously destroying them. Accordingly all ascetics including the disciples of the Buddha, used to suspend their itinerant activities and live in retirement in solitary places. As a rule the Buddha and His disciples were invited to spend their rainy seasons either in a monastery or in a secluded park. Sometimes, however, they used to retire to forests. During these rainy seasons people flocked to the Buddha to hear the Dhamma and thus availed themselves of His presence in their vicinity to their best advantage.

The First Twenty Years

1st Year at Benares.

After expounding the Dhammacakka Sutta to His first five disciples on the Āsālha full moon day, He spent the first rainy season in the Deer Park at Isipatana, near Benares. Here there was no special building where he could reside. Yasa's conversion took place during this Retreat.

2nd, 3rd, 4th Years at Rājagaha.

Rājagaha was the capital of the Kingdom of Magadha where ruled King Bimbisāra. When the Buddha visited the King, in accordance with a promise made by Him before His Enlightenment, he offered his Bamboo Grove (Veluvana) to the Buddha and His disciples. This was an ideal solitary place for monks as it was neither too far nor too near to the city. Three rainy seasons were spent by the Buddha in this quiet grove.

5th Year at Vesāli.

During this year while He was residing in the Pinnacle Hall at Mahāvana near Vesāli, He heard of the impending death of King Suddhodana and, repairing to his death chamber, preached the Dhamma to him. Immediately the King attained Arahantship. For seven days thereafter he experienced the bliss of Emancipation and passed away.

It was in this year that the Bhikkhuni Order was founded at the request of Mahā Pajāpati Gotami.

After the cremation of the King, when the Buddha was temporarily residing at Nigrodhārāma, Mahā Pajāpati Gotami approached the Buddha and begged permission for women to enter the Order. But the Buddha refused and returned to the Pinnacle Hall at Rājagaha. Mahā Pajāpati Gotami was so intent on renouncing the world that she, accompanied by many Sākya and Koliya ladies, walked all the way from Kapilavatthu to Rājagaha and, through the intervention of Venerable Ānanda, succeeded in entering the Order.

6th Year at Mankula Hill in Kosambi, near Allahabad.

Just as He performed the "Twin Wonder" (Yamaka Pātihāriya) to overcome the pride of His relatives at Kapilavatthu, even so did He perform it for the second time at Mankula Hill to convert His alien followers.

7th Year at Tāvatimsa Heaven.

A few days after the birth of Prince Siddhattha Queen Mahā Māyā died and was born as a Deva (god) in the Tusita Heaven. In this seventh year, during the three rainy months, the Buddha preached the Abhidhamma to the Devas of the Tāvatimsa Heaven where the mother-Deva repaired to hear him. Daily He came to earth and gave a summary of His sermon to the Venerable Sāriputta who in turn expounded the same doctrine in detail to his disciples. What is embodied in the present Abhidhamma Pitaka is supposed to be this detailed exposition of the Dhamma by him.

It is stated that, on hearing these discourses, the Deva who was His mother attained the first stage of Sainthood.

8th Year at Bhesakalā Forest, near Sumsumāra Rock, in the Bhagga District.

9th Year at Kosambi.

It was in this year that Māgandiyā harboured a grudge against the Buddha and sought an opportunity to dishonour him.

Māgandiyā was a beautiful maiden. Her parents would not give her in marriage as the prospective suitors, in their opinion, were not worthy of their daughter. One day as the Buddha was surveying the world, He perceived the spiritual development of the parents. Out of compassion for them He visited the place where the father of the girl was tending the sacred fire. The brahmin, fascinated by His physical beauty, thought that He was the best person to whom he could give his daughter in marriage and requesting Him to stay there until his arrival, hurried home to bring his daughter. The Buddha in the meantime stamped His footprint on that spot and moved to a different place. The brahmin and his wife, accompanied by their daughter who was dressed in her best garments, came to that spot and observed the footprint. The wife who was conversant with signs said that it was not the footprint of an ordinary man but of a pure person who had eradicated all passions. The Brahmin ridiculed the idea, and, noticing the Buddha at a distance offered his daughter unto Him. The Buddha describing how He overcame His passions said:

"Having seen Tanhā, Arati and Ragā,
I had no pleasure for the pleasures of love.
What is this body, filled with urine and dung?
I should not be willing to touch it, even with my foot."

Hearing His Dhamma, the brahmin and his wife attained Anāgāmi, the third stage of Sainthood. But proud Magandiyā felt insulted and she thought to herself -- "If this man has no need of me, it is perfectly proper for him to say so, but he declares me to be full of urine and dung. Very well, by virtue of birth, lineage, social position, wealth, and the charm of youth that I possess I shall obtain a husband who is my equal, and then I shall know what ought to be done to the monk Gotama."

Enraged by the words of the Buddha, she conceived a hatred towards Him. Later she was given as a consort to the King of Udena. Taking advantage of her position as one of the Royal consorts, she bribed people and instigated them to revile and drive the Buddha out of the city. When the Buddha entered the city, they shouted at him, saying: "You are a thief, a simpleton, a fool, a camel, an ox, an ass, a denizen of hell, a beast. You have no hope of salvation. A state of punishment is all that you can look forward to."

Venerable Ānanda, unable to hear this filthy abuse, approached the Buddha and said -- "Lord, these citizens are reviling and abusing us. Let us go elsewhere."

"Where shall we go, Ānanda?" asked the Buddha.

"To some other city, Lord," said Ānanda.

"If men revile us there, where shall we go then?" inquired the Buddha.

"To still another city, Lord," said Ānanda.

"Ānanda, one should not speak thus. Where a difficulty arises, right there should it be settled. Only under those circumstances is it permissible to go elsewhere. But who are reviling you, Ānanda?" questioned the Buddha.

"Lord, everyone is reviling us, slaves and all," replied Ānanda. Admonishing Venerable Ānanda to practise patience, the Buddha said:

i) "As an elephant in the battle-field withstands the arrows shot from a bow, even so will I endure abuse. Verily, most people are undisciplined."

ii) "They lead the trained horses or elephants to an assembly. The King mounts the trained animal. The best among men are the disciplined who endure abuse."

iii) "Excellent are trained mules, so are thorough-bred horses of Sindh and noble tusked elephants; but the man who is disciplined surpasses them all."

Again He addressed Venerable Ānanda and said -- "Be not disturbed. These men will revile you only for seven days, and, on the eighth day they will become silent. A difficulty encountered by the Buddhas lasts no longer than seven days."

10th Year at Pārileyyaka Forest.

While the Buddha was residing at Kosambi, a dispute arose between two parties of Bhikkhus -- one versed in the Dhamma, the other in the Vinaya -- with respect to the transgression of a minor rule of etiquette in the lavatory. Their respective supporters also were divided into two sections.

Even the Buddha could not settle the differences of these quarrelsome monks. They were adamant and would not listen to His advice. The Buddha thought:-- "Under present conditions the jostling crowd in which I live makes my life one of discomfort. Moreover these monks pay no attention to what I say. Suppose I were to retire from the haunts of men and live a life of solitude. In pursuance of this thought, without even informing the Sangha, alone He retired to the Pārileyyaka Forest and spent the rainy season at the foot of a beautiful Sal-tree.

It was on this occasion, according to the story, that an elephant and a monkey ministered to His needs.

11th Year at Ekanālā, brahmin village.

The following Kasibhāradvāja Sutta was delivered here:

On one occasion the Buddha was residing at Ekanālā in Dakkhinagiri, the brahmin village in Magadha. At that time about five-hundred ploughs belonging to Kasibhāradvāja brahmin were harnessed for the sowing. Thereupon the Exalted One, in the forenoon, dressed Himself and taking bowl and robe went to the working place of the brahmin. At that time the distribution of food by the brahmin was taking place. The Buddha went to the place where food was being distributed and stood aside. The brahmin Kasibhāradvāja saw the Buddha waiting for alms. Seeing Him, he spoke thus -- "I, O ascetic, plough and sow; and having ploughed and sown, I eat. You also, O ascetic, should plough and sow; and having ploughed and sown, you should eat."

"I, too, O brahmin, plough and sow; having ploughed and sown, I eat." said the Buddha.

"But we see not the Venerable Gotama's yoke, or plough, or ploughshare, or goad, or oxen, albeit the Venerable Gotama says -- "I too plough and sow; and having ploughed and sown, I eat," remarked the brahmin.

Then the brahmin Bhāradvāja addressed the Exalted One thus:

"A farmer you claim to be, but we see none of your tillage. Being questioned about ploughing, please answer us so that we may know your ploughing."

The Buddha answered:

"Confidence (saddhā) is the seed, discipline (tapo) is the rain, wisdom (pa?ā) my yoke and plough, modesty (hiri) the pole of my plough, mind (mano) the rein, and mindfulness (sati) my ploughshare and goad.

"I am controlled in body, controlled in speech, temperate in food. With truthfulness I cut away weeds. Absorption in the Highest (Arahantship) is the release of the oxen.

"Perseverance (viriya) is my beast of burden that carries me towards the bond-free state (Nibbāna). Without turning it goes, and having gone it does not grieve.

"Thus is the tilling done: it bears the fruit of Deathlessness. Having done this tilling, one is freed from all sorrow."

Thereupon the brahmin Kasibhāradvāja, filling a large bronze bowl with milk-rice, offered it to the Exalted One, saying "May the Venerable Gotama eat the milk-rice! The Venerable Gotama is a farmer, since the Venerable Gotama tills a crop that bears the fruit of Deathlessness."

The Exalted One, however, refused to accept this saying:

"What is obtained by reciting verses is not fit to be eaten by me. This, O brahmin, is not the rule of seers. The Enlightened reject such food. While this principle lasts, this is the livelihood.

"Serve the unique, cankerless, great sage of holy calm with other kind of food and drink, for He is like a field to him that desires to sow good deeds."

12th Year at Vera?ā.

A brahmin of Vera?ā, hearing that the Buddha was residing at Vera?ā near Naleru's Nimba tree with a large company of His disciples, approached Him and raised several questions with regard to His conduct. The brahmin was so pleased with His answers that he became a follower of the Buddha and invited Him and His disciples to spend the rainy season at Vera?ā. The Buddha signified His assent as usual by His silence.

Unfortunately at this particular time there was a famine at Vera?ā and the Buddha and His disciples were compelled to live on food intended for horses. A horse-dealer very kindly provided them with coarse food available, and the Buddha partook of such food with perfect equanimity.

One day, during this period, Venerable Sāriputta, arising from his solitary meditation, approached the Buddha and respectfully questioned Him thus: "Which Buddha's Dispensation endured long and which did not?"

The Buddha replied that the Dispensations of the Buddhas Vipassi, Sikhī and Vessabhū did not endure long. while the Dispensations of the Buddhas Kakusandha, Konāgamana and Kassapa endured long.

The Buddha attributed this to the fact that some Buddhas did make no great effort in preaching the Dhamma in detail and promulgated no rules and regulations for the discipline of the disciples, while other Buddhas did so.

Thereupon Venerable Sāriputta respectfully implored the Buddha to promulgate the Fundamental Precepts (Pātimokkha) for the future discipline of the Sangha so that the Holy Life may endure long.

"Be patient, Sāriputta, be patient," said the Buddha and added:

"The Tathāgata alone is aware of the time for it. Until certain defiling conditions arise in the Sangha the Tathāgata does not promulgate Means of Discipline for the disciples and does not lay down the Fundamental Precepts (Pātimokkha). When such defiling conditions arise in the Sangha, then only the Tathāgata promulgates Means of Discipline and lays down the Fundamental Precepts for the disciples in order to eradicate such defilements.

"When, Sāriputta, the Sangha attains long standing (ratta?umahattam), full development (vepullamahattam), great increase in gains (lābhaggamahattam) and greatness in erudition (bahussutamahattam), defiling conditions arise in the Sangha. Then does the Tathāgata promulgate Means of Discipline and the Fundamental Precepts to prevent such defilements.

"Sāriputta, the Order of disciples is free from troubles, devoid of evil tendencies, free from stain, pure, and well established in virtue. The last of my five-hundred disciples is a Sotāpanna (Stream-Winner) not liable to fall, steadfast and destined for enlightenment."

(The rainy season at Vera?ā forms the subject of the Introduction to the Pārājikā Book of the Vinaya Pitaka).

At the end of this rainy season the Buddha went on a preaching tour to Soreyya, Samkassa, Kannakujja, Payāga, and then, crossing the river, stayed some time in Benares and returned thence to Vesāli to reside at the Pinnacle Hall in Mahāvana.

13th Year was spent at Cāliya Rock.

14th Year at Jetavana Monastery, Sāvatthi.

The Venerable Rāhula received his Higher Ordination at this time on the completion of his twentieth year.

15th Year at Kapilavatthu.

The pathetic death of King Suppabuddha who was angry with the Buddha for leaving his daughter, Princess Yasodharā, occurred in this year. It may be mentioned that the Buddha spent only one rainy season in his birthplace.

16th Year at the city of Ālavi.

The conversion of Ālavaka the demon, who feasted on human flesh, took place in this year.

Ā1avaka, a ferocious demon, was enraged to see the Buddha in his mansion. He came up to Him and asked Him to depart. "Very well, friend," said the Buddha and went out. "Come in," said he. The Buddha came in. For the second and third time he made the same request and the Buddha obeyed. But when he commanded Him for the fourth time, the Buddha refused and asked him to do what he could.

"Well, I will ask you a question," said Ālavaka, "If you will not answer, I will scatter your thoughts, or rive your heart, or take you by your feet and fling you across the Ganges."

"Nay, friend," replied the Buddha, "I see not in this world inclusive of gods, brahmas, ascetics, and brahmins, amongst the multitude of gods and men, any who could scatter my thoughts, or rive my heart, or take me by my feet and fling me across the Ganges. However, friend, ask what you wish."

Ā1avaka then asked the following questions:

"Herein, which is man's best possession?
Which well practised yields happiness?
Which indeed is the sweetest of tastes?
How lived, do they call the best life?"

To these questions the Buddha answered thus:

"Herein confidence is man's best possession.
Dhamma well practised yields happiness.
Truth indeed is the sweetest of tastes.
Life lived with understanding is best, they say."

Ālavaka next asked the Buddha:

"How does one cross the flood?
How does one cross the sea?
How does one overcome sorrow?
How is one purified?"

The Exalted One replied:

"By confidence one crosses the flood, by heedfulness the sea.
By effort one overcomes sorrow, by wisdom is one purified."

Ā1avaka then inquired:

"How is wisdom gained? How are riches found?
How is renown gained? How are friends bound?
Passing from this world to the next how does one not grieve?"

In answer the Buddha said:

"The heedful, intelligent person of confidence gains wisdom by hearing the dhamma of the Pure Ones that leads to Nibbāna. He who does what is proper, persevering and strenuous, gains wealth. By truth one attains to fame. Generosity binds friends.

"That faithful householder who possesses these four virtues -- truthfulness, good morals, courage and liberality -- grieves not after passing away."

"Well, ask many other ascetics and brahmins whether there is found anything greater than truthfulness, self-control, generosity, and patience."

Understanding well the meaning of the Buddha's words, Ā1avaka said:

"How could I now ask diverse ascetics and brahmins? Today I know what is the secret of my future welfare.

"For my own good did the Buddha come to Ālavi. To-day I know where gifts bestowed yield fruit in abundance. From village to village, from town to town will I wander honouring the Fully Enlightened One and the perfection of the sublime Dhamma."

17th Year was spent at Rājagaha.

18th Year was spent at Cāliya Rock.

19th and 20th years were spent at Rajāgaha.
Buddha and Angulimāla

It was in the 20th year that the Buddha converted the notorious murderer Angulimāla. Ahimsaka (Innocent) was his original name. His father was chaplain to the King of Kosala. He received his education at Taxila, the famous educational centre in the olden days, and became the most illustrious and favourite pupil of his renowned teacher. Unfortunately his colleagues grew jealous of him, concocted a false story, and succeeded in poisoning the teacher's mind against him. The enraged teacher, without any investigation, contrived to put an end to his life by ordering him to fetch a thousand human right-hand fingers as teacher's honorarium. In obedience to the teacher, though with great reluctance, he repaired to the Jalini forest, in Kosala, and started killing people to collect fingers for the necessary offering. The fingers thus collected were hung on a tree, but as they were destroyed by crows and vultures he later wore a garland of those fingers to ascertain the exact number. Hence he was known by the name Angulimāla (Finger-wreathed). When he had collected 999 fingers, so the books state, the Buddha appeared on the scene. Overjoyed at the sight, because he thought that he could complete the required number by killing the great ascetic, he stalked the Buddha drawing his sword. The Buddha by His psychic powers created obstacles on the way so that Angulimāla would not be able to get near Him although He walked at His usual pace. Angulirnāla ran as fast as he could but he could not overtake the Buddha. Panting and sweating, he stopped and cried: "Stop, ascetic." The Buddha calmly said: "Though I walk, yet have I stopped. You too, Angulimāla stop." The bandit thought --"These ascetics speak the truth, yet He says He has stopped, whereas it is I who have stopped. What does He mean?"

Standing, he questioned Him:

"Thou who art walking, friar, dost say: 'Lo I have stopped!'
And me thou tellest, who have stopped, I have not stopped!
I ask thee, friar, what is the meaning of thy words?
How sayest thou that thou hast stopped but I have not?"

The Buddha sweetly replied:

"Yea, I have stopped, Angulimāla, evermore.
Towards all living things renouncing violence;
Thou holdest not thy hand against thy fellowmen,
Therefore 'tis I have stopped, but thou still goest on."

Angulimāla's good Kamma rushed up to the surface. He thought that the great ascetic was none other but the Buddha Gotama who out of compassion had come to help him.

Straightway he threw away his armour and sword and became a convert. Later, as requested by him he was admitted into the Noble Order by the Buddha with the mere utterance -- 'Come, O Bhikkhu!' (Ehi Bhikkhu).

News spread that Angulimāla had become a Bhikkhu. The King of Kosala, in particular, was greatly relieved to hear of his conversion because he was a veritable source of danger to his subjects.

But Venerable Angulimāla had no peace of mind, because even in his solitary meditation he used to recall memories of his past and the pathetic cries of his unfortunate victims. As a result of his evil Kamma, while seeking alms in the streets he would become a target for stray stones and sticks and he would return to the monastery 'with broken head and flowing blood, cut and crushed' to be reminded by the Buddha that he was merely reaping the effects of his own Kamma.

One day as he went on his round for alms he saw a woman in travail. Moved by compassion, he reported this pathetic woman's suffering to the Buddha. He then advised him to pronounce the following words of truth, which later came to be known as the Angulimāla Paritta.

"Sister, since my birth in the Arya clan (i.e. since his ordination) I know not that I consciously destroyed the life of any living being. By this truth may you be whole, and may your child be whole."

He studied this Paritta and, going to the presence of the suffering sister, sat on a seat separated from her by a screen, and uttered these words. Instantly she was delivered of the child with ease. The efficacy of this Paritta persists to this day.

In due course Venerable Angulimāla attained Arahantship.

Referring to his memorable conversion by the Buddha, he says:

"Some creatures are subdued by force,
Some by the hook, and some by whips,
But I by such a One was tamed,
Who needed neither staff nor sword.

The Buddha spent the remaining twenty-five years of His life mostly in Sāvatthi at the Jetavana Monastery built by Anāthapindika, the millionaire, and partly at Pubbārāma, built by Visākhā, the chief benefactress.

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THE BUDDHA'S ROYAL PATRONS

THE BUDDHA'S ROYAL PATRONS

"A treacherous bog it is, this patronage
Of bows and gifts and treats from wealthy folk.
'Tis like a fine dart, bedded in the flesh.
For erring human hard to extricate. "
-- MAHĀKASSAPA THERA GĀTHĀ (1053)

King Bimbisāra

King Bimbisāra, who ruled in Magadha with its capital at Rājagaha, was the Buddha's first royal patron. Ascending the throne at the age of fifteen, he reigned for fifty-two years.

When Prince Siddhattha renounced the world and was seeking alms in the streets of Rājagaha as a humble ascetic, the King saw him from his palace and was highly impressed by his majestic appearance and dignified deportment. Immediately he sent messengers to ascertain who he was. On learning that he was resting after his meal under the Pandavapabbata, the King, accompanied by his retinue, went up to the royal ascetic and inquired about his birthplace and ancestry.

The ascetic Gotama replied:

"Just straight, O King, upon the Himalaya, there is, in the district of Kosala of ancient families, a country endowed with wealth and energy. I am sprung from that family which by clan belongs to the Solar dynasty, by birth to the Sākyas. I crave not for pleasures of the senses. Realizing the evil of sensual pleasures and seeing renunciation as safe, I proceeded to seek the Highest, for in that my mind rejoices.

Thereupon the King invited him to visit his kingdom after his Enlightenment.

The Buddha meets King Bimbisāra

In accordance with the promise the Buddha made to King Bimbisāra before His Enlightenment, He, with His large retinue of Arahant disciples, went from Gayā to Rājagaha, the capital of the district of Magadha. Here He stayed at the Suppatittha Shrine in a Palm Grove.

This happy news of the Buddha's arrival in the kingdom and His high reputation as an unparalleled religious teacher soon spread in the city. The King, hearing of His arrival, came with a large number of his subjects to welcome the Buddha. He approached the Buddha, respectfully saluted Him and sat at a side. Of his subjects some respectfully saluted Him, some looked towards him with expression of friendly greetings, some saluted Him with clasped hands, some introduced themselves, while others in perfect silence took their seats. As both the Buddha Gotama and Venerable Kassapa were held in high esteem by the multitude they were not certain whether the Buddha was leading the Holy Life under Venerable Kassapa or the latter under the former. The Buddha read their thoughts and questioned Venerable Kassapa as to why he had given up his fire-sacrifice. Understanding the motive of the Buddha's question, he explained that he abandoned fire-sacrifice because he preferred the passionless and peaceful state of Nibbāna to worthless sensual pleasures. After this he fell at the feet of the Buddha and acknowledging his superiority said: "My teacher, Lord, is the Exalted One: I am the disciple. My teacher, Lord, is the Exalted One: I am the disciple."

The devout people were delighted to hear of the conversion. The Buddha thereupon preached the Mahā Nārada Kassapa Jātaka to show how in a previous birth when He was born as Nārada, still subject to passion, He converted Kassapa in a similar way.

Hearing the Dhamma expounded by the Buddha, the "Eye of Truth" arose in them all. King Bimbisāra attained Sotāpatti, and seeking refuge in the Buddha, the Dhamma, and the Sangha, invited the Buddha and His disciples to his palace for the meal on the following day. After the meal the King wished to know where the Buddha would reside. The Buddha replied that a secluded place, neither too far nor too close to the city, accessible to those who desire to visit Him, pleasant, not crowded during the day, not too noisy at night, with as few sounds as possible, airy and fit for the privacy of men, would be suitable.

The King thought that his Bamboo Grove would meet all such requirements. Therefore in return for the transcendental gift the Buddha had bestowed upon him, he gifted for the use of the Buddha and the Sangha the park with this ideally secluded bamboo grove, also known as 'The Sanctuary of the Squirrels.' It would appear that this park had no building for the use of Bhikkhus but was filled with many shady trees and secluded spots. However, this was the first gift of a place of residence for the Buddha and His disciples. The Buddha spent three successive rainy seasons and three other rainy seasons in this quiet Veluvanārāma.

After his conversion the King led the life of an exemplary monarch observing Uposatha regularly on six days of the month.

Kosala Devi, daughter of King Mahā Kosala, and sister of King Pasenadi Kosala, was his chief loyal queen. Ajātasattu was her son. Khemā who, through the ingenuity of the King, became a follower of the Buddha and who later rose to the position of the first female disciple of the Order of Nuns, was another queen.

Though he was a pious monarch, yet, due to his past evil Kamma, he had a very sad and pathetic end.

Prince Ajātasattu, successor to the throne, instigated by wicked Devadatta Thera, attempted to kill him and usurp the throne. The unfortunate prince was caught red-handed, and the compassionate father, instead of punishing him for his brutal act, rewarded him with the coveted Crown.

The ungrateful son showed his gratitude to his father by casting him into prison in order to starve him to death. His mother alone had free access to the King daily. The loyal queen carried food concealed in her waist-pouch. To this the prince objected. Then she carried food concealed in her hair-knot. The prince resented this too. Later she bathed herself in scented water and besmeared her body with a mixture of honey, butter, ghee, and molasses. The King licked her body and sustained himself. The over-vigilant prince detected this and ordered his mother not to visit his father.

King Bimbisāra was without any means of sustenance, but he paced up and down enjoying spiritual happiness as he was a Sotāpanna. Ultimately the wicked son decided to put an end to the life of his noble father. Ruthlessly he ordered his barber to cut open his soles and put salt and oil thereon and make him walk on burning charcoal.

The King, who saw the barber approaching, thought that the son, realizing his folly, was sending the barber to shave his grown beard and hair and release him from prison. Contrary to his expectations, he had to meet an untimely sad end. The barber mercilessly executed the inhuman orders of the barbarous prince. The good King died in great agony. On that very day a son was born unto Ajātasattu. Letters conveying the news of birth and death reached the palace at the same time.

The letter conveying the happy news was first read. Lo, the love he cherished towards his first-born son was indescribable! His body was thrilled with joy and the paternal love penetrated up to the very marrow of his bones.

Immediately he rushed to his beloved mother and questioned: "Mother dear, did my father love me when I was a child?"

"What say you, son! When you were conceived in my womb, I developed a craving to sip some blood from the right hand of your father. This I dare not say. Consequently I grew pale and thin. I was finally persuaded to disclose my inhuman desire. Joyfully your father fulfilled my wish, and I drank that abhorrent potion. The soothsayers predicted that you would be an enemy of your father. Accordingly you were named Ajātasattu (unborn enemy).

I attempted to effect a miscarriage, but your father prevented it. After you were born, again I wanted to kill you. Again your father interfered. On one occasion you were suffering from a boil in your finger, and nobody was able to lull you into sleep. But your father, who was administering justice in his royal court, took you into his lap and caressing you sucked the boil. Lo, inside the mouth it burst open. 0, my dear son, that pus and blood! Yes, your affectionate father swallowed it out of love for you."

Instantly he cried, "Run and release, release my beloved father quickly!"

His father had closed his eyes for ever.

The other letter was then placed in his hand.

Ajātasattu shed hot tears. He realized what paternal love was only after he became a father himself.

King Bimbisāra died and was immediately after born as a Deva named Janavasabha in the Cātummahārājika Heaven.

Later, Ajātasattu, met the Buddha and became one of His distinguished lay followers and took a leading part in the holding of the first Convocation.

King Pasenadi Kosala

King Pasenadi Kosala, the son of King Mahā Kosala, who reigned in the kingdom of Kosala with its capital at Sāvatthi, was another royal patron of the Buddha. He was a contemporary of the Buddha, and owing to his proficiency in various arts, he had the good fortune to be made King by his father while he was alive.

His conversion must probably have taken place during the very early part of the Buddha's ministry. In the Samyutta Nikāya it is stated that once he approached the Buddha and questioning Him about His perfect Enlightenment referred to Him as being young in years and young in ordination. (Samyutta Nikāya. 1.64: Kindred Sayings, 1, p. 94.)

The Buddha replied -- "There are four objects, O Mahārāja, that should not be disregarded or despised. They are a Khattiya (a warrior prince), a snake, fire, and a Bhikkhu (mendicant monk).

Then He delivered an interesting sermon on this subject to the King. At the close of the sermon the King expressed his great pleasure and instantly became a follower of the Buddha. Since then till his death he was deeply attached to the Buddha. It is said that on one occasion the King prostrated himself before the Buddha and stroked His feet covering them with kisses.

His chief queen, Mallikā a very devout and wise lady, well versed in the dhamma, was greatly responsible for his religious enthusiasm. Like a true friend, she had to act as his religious guide on several occasions.

One day the King dreamt sixteen unusual dreams and was greatly perturbed in mind, not knowing their true significance. His brahmin advisers interpreted them to be dreams portending evil and instructed him to make an elaborate animal sacrifice to ward off the dangers resulting therefrom. As advised he made all necessary arrangements for this inhuman sacrifice which would have resulted in the loss of thousands of helpless creatures. Queen Mallikā, hearing of this barbarous act about to be perpetrated, persuaded the King to get the dreams interpreted by the Buddha whose understanding infinitely surpassed that of those worldly brahmins. The King approached the Buddha and mentioned the object of his visit. Relating the sixteen dreams he wished to know their significance, and the Buddha explained their significance fully to him.

Unlike King Bimbisāra King Kosala had the good fortune to hear several edifying and instructive discourses from the Buddha. In the Samyutta Nikāya there appears a special section called the Kosala Samyutta in which are recorded most of the discourses and talks given by the Buddha to the King.

Once while the King was seated in the company of the Buddha, he saw some ascetics with hairy bodies and long nails passing by, and rising from his seat respectfully saluted them calling out his name to them: "I am the King, your reverences, the Kosala, Pasenadi." When they had gone he came back to the Buddha and wished to know whether they were Arahants or those who were striving for Arahantship. The Buddha explained that it was difficult for ordinary laymen enjoying material pleasures to judge whether others are Arahants or not and made the following interesting observations:

"It is by association (samvāsena) that one's conduct (sīla) is to be understood, and that, too, after a long time and not in a short time, by one who is watchful and not by a heedless person, by an intelligent person and not by an unintelligent one. It is by converse (samvohārena) that one's purity (soceyyam) is to be understood. It is in time of trouble that one's fortitude is to be understood. It is by discussion that one's wisdom is to be understood, and that, too, after a long time and not in a short time, by one who is watchful and not by a heedless person, by an intelligent person and not by an unintelligent one."

Summing up the above, the Buddha uttered the following verses:

"Not by his outward guise is man well known.
In fleeting glance let none place confidence.
In garb of decent well-conducted folk
The unrestrained live in the world at large.
As a clay earring made to counterfeit.
Or bronze half penny coated over with gold,
Some fare at large hidden beneath disguise,
Without, comely and fair; within, impure."

King Kosala, as ruler of a great kingdom, could not possibly have avoided warfare, especially with Kings of neighbouring countries. Once he was compelled to fight with his own nephew, King Ajātasattu, and was defeated. Hearing it, the Buddha remarked:

"Victory breeds hatred. The defeated live in pain. Happily the peaceful live, giving up victory and defeat."

On another occasion King Kosala was victorious and he confiscated the whole army of King Ajātasattu, saving only him. When the Buddha heard about this new victory, He uttered the following verse, the truth of which applies with equal force to this modern war-weary world as well:

"A man may spoil another, just so far
As it may serve his ends, but when he's spoiled
By others he, despoiled, spoils yet again.
So long as evil's fruit is not matured,
The fool doth fancy 'now's the hour, the chance!'
But when the deed bears fruit, he fareth ill.
The slayer gets a slayer in his turn;
The conqueror gets one who conquers him;
Th'abuser wins abuse, th'annoyer, fret.
Thus by the evolution of the deed,
A man who spoils is spoiled in his turn."

What the Buddha has said to King Kosala about women is equally interesting and extremely encouraging to womankind. Once while the King was engaged in a pious conversation with the Buddha, a messenger came and whispered into his ear that Queen Mallikā had given birth to a daughter. The King was not pleased at this unwelcome news. In ancient India, as it is to a great extent today, a daughter is not considered a happy addition to a family for several selfish reasons as, for instance, the problem of providing a dowry: The Buddha, unlike any other religious teacher, paid a glowing tribute to women and mentioned four chief characteristics that adorn a woman in the following words:

"Some women are indeed better (than men).
Bring her up, O Lord of men.
There are women who are wise, virtuous, who regard mother-in-law as a goddess, and who are chaste.
To such a noble wife may be born a valiant son,
a lord of realms, who would rule a kingdom".

Some women are even better than men. "Itthi hi pi ekacciyā seyyā" were the actual words used by the Buddha. No religious teacher has made such a bold and noble utterance especially in India, where women were not held in high esteem.

Deeply grieved over the death of his old grandmother, aged one hundred and twenty years, King Kosala approached the Buddha and said that he would have given everything within his means to save his grandmother who had been as a mother to him. The Buddha consoled him, saying:

"All beings are mortal; they end with death, they have death in prospect. All the vessels wrought by the potter, whether they are baked or unbaked, are breakable; they finish broken, they have breakage in prospect."

The King was so desirous of hearing the Dhamma that even if affairs of state demanded his presence in other parts of the kingdom, he would avail himself of every possible opportunity to visit the Buddha and engage in a pious conversation. The Dhammacetiya and Kannakatthala Suttas were preached on such occasions.

King Kosala's chief consort, the daughter of a garland-maker, predeceased him. A sister of King Bimbisāra was one of his wives. One of his sisters was married to King Bimbisāra and Ajātasattu was her son.

King Kosala had a son named Vidūdabha who revolted against him in his old age. This son's mother was the daughter of Mahānāma the Sākya, who was related to the Buddha, and his grandmother was a slave-girl. This fact the King did not know when he took her as one of his consorts. Hearing a derogatory remark made by Sākyas about his ignoble lineage, Vidūdabha took vengeance by attempting to destroy the Sākya race. Unfortunately it was due to Vidūdabha that the King had to die a pathetic death in a hall outside the city with only a servant as his companion. King Kosala predeceased the Buddha.

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THE BUDDHA'S CHIEF OPPONENTS AND SUPPORTERS

THE BUDDHA'S CHIEF OPPONENTS AND SUPPORTERS

"As a solid rock is not shaken by the wind
Even so the wise are not ruffled by praise or blame."
-- DHAMMAPADA

The Buddha worked disinterestedly for the weal of mankind, making no distinction between the rich and the poor, the high and the low. His followers and supporters were drawn both from the highest and lowest rungs of the social ladder. So spontaneous was the love and so profound was the veneration of the people, that kings and nobles, millionaires and paupers, pious folk and courtesans, men and women of all ranks, vied with one another to be of service to Him and make His noble mission a success. The wealthy spent lavishly to erect suitable monasteries for Him, while the poor, full of faith, demonstrated their piety in their humble way. With perfect equanimity He accepted the gifts of the rich and the poor, but showed no partiality to any. Nevertheless, He showed more compassion to the poor and the lowly. Like a bee that extracts honey from a flower without hurting it, He lived amongst His followers and supporters without causing the slightest inconvenience to any. Offerings of diverse kinds were showered on Him, and He accepted them all with perfect non-attachment.

Though absolutely pure in motive and perfectly selfless in His service to humanity, yet, in preaching and spreading His teaching, the Buddha had to contend against strong opposition. He was severely criticised, roundly abused, insulted and ruthlessly attacked, as no other religious teacher had been. His chief opponents were ordinary teachers of rival sects and followers of heretical schools whose traditional teachings and superstitious rites and ceremonies He justly criticised. His greatest personal enemy, who made a vain attempt to kill Him, was His own brotber-in-law and an erstwhile disciple -- Devadatta.

The Buddha and Devadatta

Devadatta was the son of King Suppabuddha and Pamitā an aunt of the Buddha. Yasodharā was his sister. He was thus a cousin and brother-in-law of the Buddha. He entered the Order in the early part of the Buddha's ministry together with Ānanda and other Sākya princes. He could not attain any of the stages of Sainthood, but was distinguished for worldly psychic powers (pothujjanika-iddhi). One of his chief supporters was King Ajātasattu who built a monastery for him.

During the early part of his career he led such an exemplary life that even Venerable Sāriputta went about Rājagaha extolling him. Later, overcome by worldly gain and honour, and growing jealous of the Buddha, Devadatta became so radically changed in his character that he proved to be the greatest personal enemy of the Buddha. Simultaneous with the arising of ill-will in his heart towards the Buddha his psychic powers automatically ceased.

Despite his evil ways and corrupt life, he had a large following and many admirers, and some even preferred him to Venerable Sāriputta.

On one occasion he approached the Buddha and requested Him to hand over the leadership of the Sangha to him as the Buddha was advanced in age. The Buddha straightway refused, saying: "Not even to Sāriputta or Moggallāna would I hand over the Sangha. Would I then hand it over to thee?" He was enraged at this refusal and vowed vengeance. To safeguard and maintain the dignity of the Sangha the Buddha caused a proclamation to be made that Devadatta alone was responsible for anything done by him in the name of the Buddha, the Dhamma, or the Sangha.

He, therefore, conspired with King Ajātasattu to kill the Buddha. Ajātasattu was advised to kill his father and usurp the throne, while he himself decided to kill the Buddha and lead the Sangha.

Ungrateful Ajātasattu succeeded in killing his devout father, and Devadatta hired bowmen to murder the Buddha but, contrary to his expectations, all the hirelings became the Buddha's followers. Foiled in his attempt, he himself resolved to kill the Buddha. When the Buddha was walking on the slopes of Gijjhakūta he climbed the Peak and mercilessly hurled a rock at the Buddha. Fortunately it struck another piece of rock and a splinter slightly wounded His foot, causing the blood to flow. Jīvaka the physician attended on Him and cured Him.

Devadatta made another unsuccessful attempt to kill the Buddha by dispatching the elephant Nālāgiri, after infuriating him with liquor, against the Teacher. When the ferocious elephant approached the Buddha the Venerable Ānanda stepped forward to sacrifice his life for the sake of his Master, but the Buddha subdued the beast by His loving-kindness (Mettā).

By this last wicked act Devadatta became extremely unpopular, and public opinion was so much against him that the King was compelled to withdraw his patronage. Devadatta fell into disrepute and all his favours decreased.

He now decided to live by deceit. His fertile brain devised another seemingly peaceful plan.

With the help of equally evil-minded Bhikkhus like Kokālika, he thought of causing a schism in the Order. He requested the Buddha to enforce the following five rules among the Bhikkhus:

i) That monks should dwell all their lives in the forest.

ii) That they should live on alms begged.

iii) That they should wear Pamsakūla robes (i.e., robes made from rags collected from the dust-heap and cemeteries.)

iv) That they should live at the foot of a tree.

v) That they should not eat fish or flesh throughout life.

This he did, knowing fully well that the Buddha would not assent thereto. He desired to make Buddha's refusal a pretext for disparaging the Buddha, and thereby winning the support of the ignorant masses.

When this request was made the compassionate and tolerant Buddha declared that His disciples were free to adopt these rules or not, but would not make them compulsory for all.

Devadatta made this refusal a cause for a schism in the Order. He appealed to the Bhikkhus, saying: "Brethren, whose words are the nobler, the words of the Tathāgata or the words which I myself have uttered? Whoever desires release from suffering, let him come with me."

Newly ordained monks, who were not conversant with the Dhamma, apparently approved of his demands and went over to him. Accompanied by them, he went to Gayāsisa. But Venerable Sāriputta and Mogallāna, on the advice of the Buddha, went there and succeeded in winning them back after explaining the Dhamma to them.

Thereafter evil days fell upon Devadatta. He fell grievously ill, and before his death he sincerely repented and desired to see the Buddha. But his bad Kamma interfered and he had to die a miserable death without seeing the Buddha. However, he sought refuge in the Buddha at the last moment.

Although he suffers in a woeful state for his heinous crimes, yet as a result of the Holy Life he led during the early part of his career, it is stated that he would become a Pacceka Buddha named Atthissara in the distant future.

ANĀTHAPINDIKA

The chief supporter of the Buddha was Anāthapindika the millionaire. Amongst His lay-followers he was regarded as the foremost alms-giver (dāyaka).

The original name of Anāthapindika, which means the "Feeder of the Helpless", was Sudatta. Owing to his unparalleled generosity he was latterly known by his new name. His birthplace was Sāvatthi.

One day he visited his brother-in-law in Rājagaha to transact some business. He did not come forward as usual to welcome him but Sudatta found him in the backyard making preparations for a feast. On inquiry, to his indescribable joy, he understood that those arrangements were being made to entertain the Buddha on the following day. The utterance of the mere word "Buddha" roused his interest and he longed to see Him. As he was told that the Buddha was living in the Sītavana forest in the neighbourhood and that he could see Him on the following morning, he went to sleep. His desire to visit the Buddha was so intense that he had a sleepless night and he arose at an unusual hour in the morning to start for the Sītavana. It appears that, owing to his great faith in the Buddha, a light emanated from his body. He proceeded to the spot passing through a cemetery. It was pitch dark and a fear arose in him. He thought of turning back. Then Sīvaka, a Yakkha, himself invisible, encouraged him, saying:

"A hundred elephants and horses too,
Ay, and a hundred chariots drawn by mules,
A hundred thousand maidens, in their ears
Bejewelled rings:-- all are not worth
The sixteenth fraction of a single stride.
Advance, O citizen, go forward thou!
Advance for thee is better than retreat."

His fear vanished and faith in the Buddha arose in its place. Light appeared again, and he courageously sped forward. Nevertheless, all this happened a second time and yet a third time.

Ultimately He reached Sītavana where the Buddha was pacing up and down in the open air anticipating his visit. The Buddha addressed him by his family name, Sudatta, and called him to His presence.

Anāthapindika was pleased to hear the Buddha address him thus and respectfully inquired whether the Buddha rested happily.

The Buddha replied:

"Surely at all times happily doth rest
The Arahant in whom all fire's extinct.
Who cleaveth not to sensuous desires,
Cool all his being, rid of all the germs
That bring new life, all cumbrances cut out,
Subdued the pain and pining of the heart,
Calm and serene he resteth happily
For in his mind he hath attained to Peace."

Hearing the Dhamma, he became a Sotāpanna (Stream-Winner), and invited the Buddha to spend the rainy season at Sāvatthi. The Buddha accepted the invitation suggesting that Buddhas take pleasure in solitude. Anāthapindika returning to Sāvatthi, bought the park belonging to Prince Jeta at a price determined by covering, so the story goes, the whole site with gold coins, and erected the famous Jetavana Monastery at a great cost. Here the Buddha spent nineteen rainy seasons. This monastery where the Buddha spent the major part of His life was the place where He delivered many of His sermons.

Several discourses which were of particular interest to laymen were delivered to Anāthapindika, although he refrained from asking any question from the Buddha, lest he should weary Him.

Once the Buddha discoursing on generosity reminded Anāthapindika that alms given to the Order of monks together with the Buddha is very meritorious; but more meritorious than such alms is the building of a monastery for the use of the Order; more meritorious than such monasteries is seeking refuge in the Buddha, the Dhamma, and the Sangha; more meritorious than seeking refuge in the Buddha, the Dhamma and the Sangha is the observance of the five precepts; more meritorious than such observance is meditation on loving-kindness (Mettā) for a moment; and most meritorious of all is the development of Insight as to the fleeting nature of things (Vipassanā).

It is evident from this discourse that generosity is the first stage on the way of Buddhist life. More important than generosity is the observance of at least the five rules of regulated behaviour which tend to the disciplining of words and deeds. Still more important and more beneficial is the cultivation of such ennobling virtues like loving-kindness which lead to self-development. Most important and most beneficial of all self-discipline is the sincere effort to understand things as they truly are.

Commenting on the four kinds of bliss a layman may enjoy, the Buddha declared:

"There are these four kinds of bliss to be won by the householder who enjoys the pleasures of sense from time to time and when occasion offers -- the bliss of ownership (atthisukha), the bliss of wealth (bhogasukha), the bliss of debtlessness (ananasukha), and the bliss of blamelessness (anavajjasukha).

"What is the bliss of ownership?"

Herein a clansman has wealth acquired by energetic striving, amassed by strength of arm, won by sweat, lawful, and lawfully gotten. At the thought, wealth is mine, acquired by energetic striving, lawfully gotten, bliss comes to him, satisfaction comes to him. This is called the bliss of ownership.

"What is the bliss of wealth?"

Herein a clansman by means of wealth acquired by energetic striving, both enjoys his wealth and does meritorious deeds therewith. At the thought, by means of wealth acquired, I both enjoy my wealth and do meritorious deeds, bliss comes to him, satisfaction comes to him. This is called the bliss of wealth.

"What is the bliss of debtlessness?"

Herein a clansman owes no debt, great or small, to anyone. At the thought, I owe no debt, great or small, to anyone, bliss comes to him, satisfaction comes to him. This is called the bliss of debtlessness.

"What is the bliss of blamelessness?"

Herein the Aryan disciple is blessed with blameless action of body, blameless action of speech, blameless action of mind. At the thought, I am blessed with blameless action of body, speech and mind, bliss comes to him, satisfaction comes to him. This is called the bliss of blamelessness."

"Winning the bliss of debtlessness a man
May then recall the bliss of really having.
When he enjoys the bliss of wealth, he sees
'Tis such by wisdom. When he sees he knows.
Thus is he wise indeed in both respects.
But these have not one-sixteenth of the bliss
(That cometh to a man) of blamelessness."

On another occasion when the Buddha visited the house of Anāthapindika, he heard an unusual uproar inside the house and inquired what it was.

"Lord, it is Sujātā, my daughter-in-law, who lives with us. She is rich and has been brought here from a wealthy family. She pays no heed to her mother-in-law, nor to her father-in-law, nor to her husband; neither does she venerate, honour, reverence nor respect the Exalted One," replied Anāthapindika.

The Buddha called her to His presence and preached an illuminative discourse on seven kinds of wives that exist even in modern society as it was in the days of old.

"Whoso is wicked in mind, ill-disposed, pitiless, fond of other (men) neglecting husband, a prostitute, bent on harassing -- such a one is called "a troublesome wife."

(Vadhakabhariyā)

Whoso wishes to squander whatever profits, though little, that the husband gains whether by crafts, trade, or plough -- such a one is called "a thievish wife."

(Corabhariyā)

Whoso is not inclined to do anything, lazy, gluttonous, harsh, cruel, fond of bad speech, lives domineering the industrious -- such a one is called "a lordly wife."

(Ayyabhariyā)

Whoso is ever kind and compassionate, protects her husband like a mother, her son, guards the accumulated wealth of her husband -- such a one is called "a motherly wife."

(Mātubhariyā)

Whoso is respectful towards her husband just as a younger sister towards her elder brother, modest, lives in accordance with her husband's wishes -- such a one is called "a sisterly wife."

(Bhaginibhariyā)

Whoso rejoices at the sight of her husband even as a friend on seeing a companion who has come after a long time, is of noble birth, virtuous and chaste -- such a one is called "a friendly wife."

(Sakhībhariyā)

Whoso, when threatened with harm and punishment, is not angry but calm, endures all things of her husband with no wicked heart, free from hatred, lives in accordance with her husband's wishes -- such a one is called "a handmaid wife."

(Dāsībhariyā)

The Buddha describing the characteristics of the seven kinds of wives remarked that of them the troublesome wife (vadhakabhariyā), the thievish wife (corabhariyā), and the lordly wife (ayyabhariyā), are bad and undesirable ones, while the motherly wife (mātubhariya), sisterly wife (bha-ginibhariyā, friendly wife (sakhībhariyā), and handmaid wife (dāsibhariyā), are good and praiseworthy ones.

"These, Sujātā, are the seven kinds of wives a man may have: and which of them are you?"

"Lord, let the Exalted One think of me as a handmaid wife (dāsibhariyā) from this day forth."

Anāthapindika used to visit the Buddha daily and, finding that people go disappointed in the absence of the Buddha, wished to know from the Venerable Ānanda whether there was a possibility for the devout followers to pay their respects when the Buddha goes out on His preaching tours. This matter was reported to the Buddha with the result that the Ānanda-Bodhi Tree, which stands to this day, was planted at the entrance to the monastery.

Punnalakkhanā, a very virtuous lady, was his wife. Mahā Subhaddā, Cuta Subhaddā, and Sumanā were his three devout daughters. The elder two had attained Sotāpatti, while the youngest was a Sakadāgāmi. His only son Kāla, who was at first irreligious, later became a Sotāpanna by the skilfullness of the father.

Anāthapindika breathed his last after hearing a profound discourse from Venerable Sāriputta.

As he was about to die he sent a messenger to inform the Buddha that he was seriously ill and that he paid His homage to Him and then to request the Venerable Sāriputta to have compassion on him and visit him in his house. As invited, the Venerable Sāriputta, accompanied by Venerable Ānanda, proceeded to his house and inquired about his health. He replied that he was suffering from an acute pain and that he saw no signs of progress.

The Venerable Sāriputta then preached a profound discourse. Tears came to his eyes at the close of the sermon. Venerable Ānanda seeing him in tears asked him whether he was sinking, Anāthapindika answered: "Not at all, Venerable Sir. Though I have long attended on the Master and His disciples, never did I hear such a discourse."

'Such profound discourses are not taught to the white-robed laymen as they cannot comprehend their meaning but are reserved for advanced disciples," replied Venerable Sāriputta.

But Anāthapindika begged Venerable Sāriputta to expound such intricate Dhamma to the laity as well for there would be some who could understand.

Not long before the departure of these two great disciples Anāthapindika passed away and was immediately reborn in Tusita heaven.

At night Deva Anāthapindika, illuminating the whole Jeta Grove, came up to the Buddha, saluted Him, and extolling the virtues of Venerable Sāriputta, expressed his pleasure on seeing the Buddha and His disciples residing in his monastery, and said:

"Goodwill and wisdom, mind by method trained,
The highest conduct on good morals based,
This maketh mortals pure, not rank nor wealth."

VISĀKHĀ

Visākhā was the devout and generous daughter of millionaire Dhana?aya. Her mother was Sumanā Devi, and her beloved grand-father was millionaire Mendaka.

When she was only seven years old, the Buddha happened to visit her birth place, Bhaddiya, in the kingdom of Anga. Her grand-father, hearing of Buddha's visit, said to her: "Dear girl, this is a happy day for you and a happy day for me. Summon the five hundred maidens who are your attendants, mount five hundred chariots, and accompanied by your five hundred slave-maidens, go forth to welcome the Buddha."

Readily she agreed and, as advised, went up to the Buddha, saluted Him and sat respectfully at a side. The Buddha was pleased with her refined manners and He preached the Dhamma to her and others. Though young in age, she was comparatively far advanced from a moral standpoint. As such, immediately after hearing the Dhamma, she attained the first stage of sainthood (Sotāpatti) in her early age.

Books state that even in the prime of her youth she possessed masculine strength and was gifted with all womanly charms. [9] Her hair was like a peacock's tail and when loosened it reached the hem of her skirt and then the ends of the hair curled and turned upwards. Her lips were of a bright red colour and were smooth and soft to the touch. Her teeth were white and were evenly set without interstices and shone like a row of diamonds. Her skin, without the use of any cosmetic, was as smooth as a blue lotus-wreath and was of a golden colour. She retained her youthful appearance although she bore several children.

Endowed with these five kinds of feminine beauty -- hair, flesh, bone, skin and youth -- young Visākha excelled both in worldly wisdom and spiritual insight.

When she was about fifteen or sixteen years old, on a certain Festival Day, she went on foot with her retinue in a holiday spirit to the river to bathe. Suddenly there arose an unexpected shower, and all but young Visākhā ungraciously ran as fast as they could and entered a hall where there were some brahmins who had come in search of a suitable maiden possessed of the five kinds of beauty for their young master. Cultured Visākhā, without any particular haste, gracefully proceeded at her usual gait and entered the hall with garments and ornaments all wet. The inquisitive brahmins criticised her for not quickening up her pace as others had done and thus escaping being drenched in the rain.

Talented Visākhā rose to the occasion and gave an extempore discourse on deportment according to her view. She said that she could have run even faster but she refrained from doing so purposely. Then she explained that it was not becoming for a King, adorned with all jewels, to gird up his loins and run in the palace-court. Likewise it is not becoming for a fully caparisoned state elephant to run; it should move about with the natural grace of an elephant. Monks also incur criticism when they run about like ordinary laymen. Likewise it is not a dignified spectacle to see a woman running about like a man.

Brahmins were pleased with her instructive talk and thought that she was an ideal wife for their master. Accordingly, arrangements were made to give her in marriage to their master, Punnavaddhana, himself the son of a millionaire named Migāra, who was not a follower of the Buddha.

The marriage festival was conducted on an elaborate scale. On the wedding day, in addition to a large dowry and an exquisitely rich ornament (mahālatāpilandhana), her wise father gave her the following admonitions:

1.- Do not carry outside the indoor fire.

2.- Do not take inside the outdoor fire.

3.- Give only to those that give.

4.- Do not give to those that do not give.

5.- Give both to those that give and do not give.

6.- Sit happily.

7.- Eat happily.

8.- Sleep happily.

9.- Tend the fire.

10.- Honour the household divinities.

Their implied meaning is as follows:

1. The wife should not speak ill of her husband and parents-in-law to others. Neither should their shortcomings nor household quarrels be reported elsewhere.

2. A wife should not listen to the reports and stories of other households.

3. Things should be lent to those who do return them.

4. No article should be lent to those who do not return them.

5. Poor kinsfolk and friends should be helped even if they do not repay.

6. A wife should sit in a becoming way. On seeing her parents-in-law or her husband, she should keep standing and not sit.

7. Before partaking of her meals, a wife should first see that her parents-in-law and husband are served. She should also see that her servants are well cared for.

8. Before sleep a wife should see that all doors are closed, furniture is safe, servants have performed their duties, and that parents-in-law have retired. As a rule a wife should rise early in the morning and, unless unwell, she should not sleep during the day.

9. Parents-in-law and husband should be regarded as fire. One should deal carefully with them as one would deal with fire.

10. Parents-in-law and husband should be regarded as divinities. It is noteworthy that the Buddha Himself refers to parents-in-law as divinities (sassudevā).

On the day she arrived in Sāvatthi, the city of her husband, she was showered with various presents sent from people of all ranks according to their status and ability. But so kind and generous was she that she distributed them amongst the donors themselves with a kind message, and treated all the residents of the city as her own kinsfolk. By this noble gesture on the very first day she came to her husband's home, she became endeared to all the people of the city.

There is an incident in her life which reveals her dutiful kindness even towards animals. Hearing that her well-bred mare gave birth to a foal in the middle of the night, immediately she repaired to the stable with her female attendants bearing torches in their hands, and attended to all the mare's needs with the greatest care and attention.

As her father-in-law was a staunch follower of Nigantha Nātaputta, he invited a large number of naked ascetics to his house for alms. On their arrival Visākhā was requested to come and render homage to these so-called Arahants. She was delighted to hear the word Arahant and hurried to the hall only to see naked ascetics devoid of all modesty. The sight was too unbearable for a refined lady like Visākhā. She reproached her father-in-law and retired to her quarters without entertaining them. The naked ascetics took offence and found fault with the millionaire for having brought a female follower of the Ascetic Gotama to his house. They asked him to expel her from the house immediately. The millionaire pacified them.

One day he sat on a costly seat and began to eat some sweet rice porridge from a golden bowl. At that moment a Bhikkhu entered the house for alms. Visākhā was fanning her father-in-law and without informing him of his presence she moved aside so that he might see him. Although he saw him he continued eating as if he had not seen him.

Visākhā politely told the Bhikkhu: "Pass on, Venerable Sir, my father-in-law is eating stale fare (purānam)."

The ignorant millionaire, misconstruing her words, was so provoked that he ordered the bowl to be removed and Visākhā to be expelled from the house.

Visākhā was the favourite of all the inmates of the house, and so nobody dared to touch her.

But Visākhā, disciplined as she was, would not accept without protest such treatment even from her father-in-law. She politely said: "Father, this is no sufficient reason why I should leave your house. I was not brought here by you like a slave girl from some ford. Daughters, whose parents are alive, do not leave like this. It is for this very reason that my father, when I set out to come here, summoned eight clansmen and entrusted me to them, saying: 'If there be any fault in my daughter, investigate it.' Send word to them and let them investigate my guilt or innocence."

The millionaire agreed to her reasonable proposal and summoning them said: "At a time of festivity, while I was sitting and eating sweet milk rice-porridge from a golden bowl, this girl said that I was eating what was unclean. Convict her of this fault and expel her from the house."

Visākhā proved her innocence stating -- "That is not precisely what I said. When a certain Bhikkhu was standing at the door for alms, my father-in-law was eating sweet milk rice-porridge, ignoring him. Thinking to myself that my father without performing any good deed in this life, is only consuming the merits of past deeds, I told the Bhikkhu: 'Pass on, Venerable Sir, my father-in-law is eating stale fare.' What fault of mine is there in this ?"

She was acquitted of the charge, and the father-in-law himself agreed she was not guilty.

But the spiteful millionaire charged her again for having gone behind the house with male and female attendants in the middle watch of the night.

When she explained that she actually did so in order to attend on a mare in travail, the clansmen remarked that their noble daughter had done an exemplary act which even a slave-girl would not do. She was thus acquitted of the second charge too.

But the revengeful millionaire would not rest until she was found guilty. Next time he found fault with her for no wrong of hers. He said that before her departure from home her father gave her ten admonitions. For instance, he said to her: "The indoor fire is not to be taken out of doors. Is it really possible to live without giving fire even to our neighbours on both sides of us?" questioned the millionaire.

She availed herself of the opportunity to explain all the ten admonitions in detail to his entire satisfaction.

The millionaire was silenced and he had no other charges to make.

Having proved her innocence, self-respecting Visākhā now desired to leave the house as she was ordered to do so at first.

The millionaire's attitude towards Visākhā was completely changed, and he was compelled to seek pardon from his daughter-in-law for what he had uttered through ignorance.

Forbearing Visākhā, in accordance with her true Buddhist spirit, granted him pardon on condition that he would give complete freedom to her to carry on her religious activities as she desired. Her father-in-law readily agreed to this and granted her full freedom to perform her religious activities.

Now Visākhā, lost no time in inviting the Buddha to the house for alms. The Buddha came and had His meal. After the meal was over the Buddha expounded a sermon. The millionaire sat behind a curtain and listened to the sermon. At the end of the discourse he became Sotāpanna and acknowledged his boundless gratitude to his daughter-in-law for having initiated him into the True Path of Deliverance and emotionally remarked that he would hereafter regard Visākhā as his mother.

Later on when she bore a son she called him Migāra.

On the following day the Buddha visited her house, and on that occasion her mother-in-law heard the Dhamma and became a Sotāpanna (Stream-winner).

By her tact, wisdom, and patience she gradually succeeded in converting her husband's household to a happy Buddhist home.

Daily Visākhā used to give alms to the Sangha at her own house. Both in the forenoon and afternoon she used to visit the monastery to minister to the needs of the Sangha and hear sermons from the Buddha. Suppiyā, another devout Buddhist lady, usually accompanied her during her visits.

Visākhā was so generous and so serviceable to the Sangha that once she approached the Buddha and asked for the following eight boons:

1. To give robes to the Sangha during the rainy season as long as she lived.

2. To provide alms for the Bhikkhus coming to Sāvatthi.

3. To provide alms for those going out of Sāvatthi.

4. To give food for sick Bhikkhus.

5. To give food for those who attend on the sick.

6. To give medicine for the sick Bhikkhus.

7. To give rice-gruel for Bhikkhus.

8. To give bathing garments for nuns.

The Buddha granted these boons to her.

One day Visākhā happened to visit the monastery, decked in her best garment, presented to her by her father as a dowry. But as she thought it was unseemly to see the Buddha, so gaily decked, she made a bundle of it gave it to the slave-girl and went to the Buddha, dressed in another garment given to her by her father-in-law. After the sermon she left the monastery accompanied by the slave-girl who forgot to take the bundle which was placed in her custody. Venerable Ānanda saw it and, as instructed by the Buddha, kept it in a safe place to be returned to the owner. Visākā, on hearing that the bundle was inadvertently left by the maid, asked her to bring it back unless Venerable Ānanda had touched it. When what had happened was reported to Visākhā, she went to the Buddha and expressed her desire to do something beneficial with the money, realized by selling the garment. The Buddha advised her to erect a monastery at the East gate for the use of the Sangha As no one had the means to buy the costly garment, she herself, bought it back and erected a monastery at a great cost and named it Pubbārāma. As invited by Visākhā, the Buddha and His disciples spent the Vassāna period in this new spacious monastery. Great was Visākhā's joy when the Buddha spent six rainy seasons there.

Books state that the kind Visākhā, instead of chastising the slave-girl for her apparent negligence, transferred to her a share of the merit acquired by erecting the monastery, because the slave-girl had given the occasion for this good deed.

On various occasions several discourses were delivered to Visākhā by the Buddha. In one discourse the Buddha spoke on the observance of the Eight Precepts by laymen on Uposatha Days, which observance prevails in almost all Buddhist countries in Asia up to this day.

Dealing with the eight qualities that make a woman seek birth in happy states, the Buddha said:

"Active, alert to cherish him always,
Not to that man who brings her every joy
She offers slight, nor will a good wife move
To wrath her husband by some spiteful word;
And she reveres all whom her lord doth honour
For she is wise. Deft, nimble, up betimes,
She minds his wealth amid his folk at work
And sweetly orders all. A wife like this,
Who with her husband's wish and will complies
Is born again where lovely devas dwell.

In another discourse the Buddha referring to the eight qualities in a woman that tend to weal and happiness in this world and in the next spoke as follows:

"Herein, Visākhā, a woman is capable at her work, she manages the servants, in her ways she is lovely to her lord, she guards his wealth.

"Herein, Visākhā, a woman is accomplished in trustful confidence (Saddhā), virtue (Sīla), charity (Cāga) and wisdom (Pa?ā)."

Being a lady of many parts, she played an important role in various activities connected with the Sāsana. At times she was deputed by the Buddha to settle disputes that arose amongst Bhikhunis. Some Vinaya rules were also laid down for Bhikkhus owing to her intervention.

Owing to her magnanimity she was regarded as the chief benefactress of the Sāsana and the greatest female supporter of the Buddha.

By her dignified conduct, graceful deportment, refined manners, courteous speech, obedience and reverence to elders, compassion to those who are less fortunate, kind hospitality, and religious zeal, she won the hearts of all who knew her.

Books state that she had the good fortune to be the happy mother of ten fortunate sons and ten fortunate daughters. She died at the ripe age of one hundred and twenty.

JĪVAKA THE FOSTERLING

Jīvaka was the celebrated physician of the Buddha.

Immediately after his birth he was placed in a casket and was cast away by his mother, a courtesan, on a dust heap by the road side.

Prince Abhaya, a son of King Bimbisāra, who happened to pass that way, saw the helpless infant surrounded by crows, and discovering that he was alive (Jivati), caused him to be given to the care of the nurses.

As he was found alive he was named Jīvaka. Being adopted by a prince, he was called Komārabhacca.

Growing up, he became a skilful physician and surgeon. Books state that he made two successful operations on a millionaire who was suffering from a severe headache.

He used to attend on the Buddha three times a day.

When the Buddha's foot was wounded by a splinter caused by the hurling of a rock by Devadatta, it was Jīvaka who attended on Him and healed Him.

Realizing the manifold advantages of having a monastery close to his residence, he erected one in his mango park. After the consecration ceremony of this monastery, he became a Stream-Winner (Sotāpanna).

Jīvaka Sutta, which deals with the question of eating flesh, was delivered by the Buddha to Jīvaka.

It was Jīvaka who induced King Ajātasattu to visit the Buddha after his parricide.

At his request the Buddha enjoined upon His disciples to take physical exercise such as sweeping etc.

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THE BUDDHA AND HIS RELATIVES

THE BUDDHA AND HIS RELATIVES
(Continued)

"Trustful are the best of relatives".
-- DHAMMAPADA

The Buddha and His step-brother Nanda

On the third day after the arrival of the Buddha at Kapilavatthu, Prince Nanda, the son of Queen Mahā Pajāpati Gotami, was celebrating his consecration ceremony, marriage ceremony, and the house-warming ceremony. It was on the occasion of these three festivals when congratulations were being offered to the prince that the Buddha visited the palace. After the meal the Buddha handed the bowl to the prince, and uttering a Blessing, rose to go without taking the bowl.

The prince followed Him thinking that the Buddha would take the bowl from him at any moment. But the Buddha would not take it, and the prince out of reverence for Him continued to follow the Teacher.

Janapada Kalyāni, to whom he was betrothed, hearing that the prince was following the Buddha with bowl in hand, with tears streaming down her cheeks and hair half-combed, ran after Prince Nanda as fast as she could and said to him: "Return quickly, O noble Lord"! These affectionate words penetrated his heart and he was deeply moved, but with deference to the Buddha he could not possibly return the bowl to Him. So he accompanied the Buddha to the park, His temporary residence. On arrival there the Buddha questioned Nanda whether he would become a monk. So great was his reverence for Him as the Buddha and as an elder brother of his that, with reluctance, he agreed to be admitted into the Order.

But Nanda Bhikkhu enjoyed no spiritual happiness resulting from renunciation. He was greatly depressed, and was constantly thinking of his bride. He related his mental troubles to the Bhikkhus, saying: "Brethren, I am dissatisfied. I am now living the Religious Life, but I cannot endure to lead the Holy Life any longer. I intend to abandon the higher precepts and return to the lower life, the life of a layman".

Hearing this, the Buddha questioned Venerable Nanda whether such report was true. He admitted his weakness, and stated that he was worried about his bride.

The Buddha devised a means to set him on the right path. With the object of showing him celestial nymphs the Buddha, using His Psychic powers, took him to the Tavatimsa Heaven. On the way the Venerable Nanda was shown a singed she-monkey who had lost her ears, nose, and tail in a fire, clinging to a burnt-up stump in a scorched field. Reaching heaven, the Buddha pointed to him celestial nymphs and asked him: "Nanda, which do you regard as being the more beautiful and fair to look upon and handsome -- your noble wife Janapada Kalyāni or the celestial nymphs?"

"Venerable Sir, Janapada Kalyāni is like the singed monkey when compared to those celestial nymphs, who are infinitely more beautiful and fair."

"Cheer up, Nanda. I guarantee that you will possess them if you persevere as I bid you."

"In that case I shall take the greatest pleasure in living the Holy Life," said Venerable Nanda, childishly.

Hearing that Venerable Nanda was living the Holy Life with the object of winning celestial nymphs, the Bhikkhus ridiculed him calling him "hireling." Eventually he became ashamed of his base motive, and striving diligently, attained Arahantship.

He thereupon, approached the Buddha and said: "Venerable Sir, I release the Exalted One from the promise that He made when He guaranteed that I should win celestial nymphs."

The Buddha replied: "When, Nanda, you ceased to cling to the things of the world, and your heart was released from the Corruptions, at that moment I was released from that promise."

He then uttered the following paean of joy:

"He that has crossed over the mud and crushed the thorn of lust;
"He that has destroyed delusion, such a man is unmoved whether in pleasure or in pain."

When some monks doubted his attainment of Arahantship the Buddha in explanation uttered the following stanzas:

"Even as rain penetrates an ill-thatched house, so does lust penetrate an undeveloped mind."
"Even as rain does not penetrate a well-thatched house, so does lust not penetrate a well-developed mind."

Enjoying the bliss of Emancipation, he praised the Teacher, saying: "O excellent is the method of the Master, whereby I was drawn out of the mire of rebirth and set on Nibbāna's strand!"

Theragāthā attributes the following verses to him:

"Through not reflecting rightly I was attached to outward show. Overcome by passionate love, I was restless and fickle.

Because of the skilful means devised by the Buddha, the "kinsman of the sun", rightly I acted and drew out my mind from existence."

Venerable Nanda Thera was placed chief amongst disciples in respect of self-control.

The Buddha and Ānanda

Ānanda, a cousin of Prince Siddhattha, was the son of Amitodana, a younger brother of King Suddhodana. As he was born bringing happiness to all his kinsfolk, be was named Ānanda.

In the second year of the Buddha's ministry Ānanda entered the Order together with the Sākya Nobles ?Anuruddha, Bhaddiya, Bhagu, Kimbila, and Devadatta. Not long after, hearing a sermon from Venerable Punna Mantāniputta, he attained the first stage of Sainthood (Sotāpatti).

When the Buddha was fifty-five years old Venerable Ānanda became His chief attendant.

During the first twenty years after His Enlightenment the Buddha had no permanent attendant. The few temporary attendants were not very dutiful and their behaviour was not highly commendable. One day while residing at Jetavana the Buddha addressed the bhikkhus and said: "Now I am old, O Bhikkhus. When I say: Let us go this way some go by another way; some drop my bowl and robe on the ground. Choose out one disciple to attend always upon me."

Forthwith all the Bhikkhus, from Venerable Sāriputta downwards, volunteered their services. But the Buddha declined their kind offer. As the Venerable Ānanda was silent, he was advised by the Bhikkhus to offer his services. He consented on condition the Buddha would grant the following eight boons:--

(i) The Buddha should not give him robes which He Himself had received.

(ii) The Buddha should not give him food which He had received.

(iii) The Buddha should not allow him to dwell in the same Fragrant Chamber.

(iv) The Buddha should not take him with Him wherever the Buddha is invited.

(v) The Buddha should kindly go with him wherever He is invited.

(vi) The Buddha should kindly give him permission to introduce visitors that come from afar to see the Buddha.

(vii) The Buddha should kindly grant him permission to approach Him whenever any doubt should arise.

(viii) The Buddha should kindly repeat to him the discourses that were declared in his absence.

The Buddha granted these four negative and positive boons. Thenceforth the Venerable Ānanda acted as His favourite attendant for twenty-five years till the Buddha's last moment. Like a shadow he followed Him everywhere, attending to all His needs with great love and care. Both during day and night his services were always at the disposal of his Master. At night it is stated that he used to go round the Fragrant Chamber nine times with staff and torch in hand to keep him awake and to prevent the Buddha's sleep from being disturbed.

Ānanda Bodhi Tree

It was Venerable Ānanda who was responsible for the planting of the Ānanda Bodhi Tree. In the absence of the Buddha, devout followers who used to bring flowers and garlands, lay them at the entrance to the Fragrant Chamber and depart with much rejoicing. Anāthapindika came to hear of it and requested Venerable Ānanda to inquire of the Buddha whether there was a possibility of finding a place where his devotees might pay obeisance to the Buddha when He was away on His preaching tours. Venerable Ānanda approached the Buddha and asked:

"Lord, how many objects of reverence (Cetiyani) are there, may it please you?"

"There are three, Ānanda. They are objects of reverence appertaining to the body (Sāririka), objects of reverence appertaining to personal use (Pāribhogika) and objects of reverence reminiscent of the Buddha (Uddesika)."

"Is it proper, Lord, to construct a Cetiya while you are alive?"

"No, not an object of reverence appertaining to the body which it is proper to erect after the passing away of the Buddha. An object of reverence reminiscent of the Buddha has no physical basis; it is purely mental. But the great Bodhi tree, used by the Buddha, whether He is alive or dead, is an object of reverence (Cetiya)."

"Lord when you go on your preaching tours, the great monastery of Jetavana is without refuge, and people find no place of reverence. Lord, may I bring a seed from the great Bodhi tree and plant it at the entrance to Jetavana?"

"Very well, Ānanda, plant it. It will then be as if I constantly abide in Jetavana."

Venerable Ānanda mentioned this matter to Buddha's principal lay attendants -- Anāthapindika, Visākhā, and King Kosala -- and requested the Venerable Moggallāna to secure a fruit from the great Bodhi tree. Readily he consented and obtained a fruit that was falling from the tree and delivered it to Venerable Ānanda.

This he presented to the King who in turn handed it to Anāthapindika. Then he stirred up the fragrant soil and dropped it in the hole that was dug. The tree that sprang up in that place was known as the Ānanda-Bodhi.

Ānanda and Women

It was also Venerable Ānanda who persuaded the Buddha to admit women into the Order. Had it not been for his intervention Mahā Pajāpati Gotami would not have succeeded in becoming a Bhikkhuni (Nun). Bhikkhunis held him in high esteem, and his sermons were greatly appreciated by them.

On one occasion he approached the Buddha and asked Him:

"How are we to conduct ourselves, Lord, with regard to womankind?"

"As not seeing them, Ānanda."

"But if we should see them, Lord, what are we to do?"

"Do not talk to them Ānanda."

"But if they should speak to us, Lord, what are we to do?"

"Be watchful, Ānanda."

This general exhortation was given to Bhikkhus so that they may constantly be watchful in their dealings with women.

As he possessed a powerfully retentive memory, and as he had the rare privilege of listening to all the discourses of the Buddha owing to his close association with Him, he was later appointed the Custodian of the Dhamma (Dhamma-bhandā-gārika).

Referring to his own knowledge of the Dhamma, in reply to a question, put by a brahmin Venerable Ānanda said:

"Eighty-two thousand from the Buddha and two thousand from the Bhikkhus I received.
There exist eighty-four thousand texts in all."

The Buddha ranked him foremost amongst His disciples in five respects: erudition (bahussutānam), retentive memory (satimantānam), good behaviour (gatimantānam), steadfastness (dhitimantānam), and ministering care (upatthakānam).

Though a distinguished disciple, well-versed in the Dhamma, he lived as a "learner" (sekha), till the death of the Buddha. The Buddha's final exhortation to him was -- "You have done merit in the past, Ānanda. Quickly be free from Corruptions."

It was only after the passing away of the Buddha that he attained Arahantship. As he was expected to take a leading part in the First Council, which was composed only of Arahants, he made a strenuous effort and attained Arahantship on the night preceding the Convocation while he was about to lie down on his couch. It is stated that he was the only disciple who attained Arahantship free from the postures of sitting, standing, walking or sleeping.

Venerable Ānanda passed away at the age of one hundred and twenty. The Dhammapada commentary states that as people of both the sides of the river Rohini were equally serviceable to him and as both sides vied with each other to possess his relics, he sat cross-legged in the air over the middle of the river, preached the Dhamma to the multitude and wished that his body would split in two and that one portion would fall on the near side and the other on the farther side. He then entered into the ecstatic meditation on the element of fire (Tejokasina samāpatti). Instantly flames of fire issued from his body, and, as willed, one portion of the body fell on the near side and the other on the farther side.

The Theragāthā gives several stanzas uttered by him on various occasions. The following verses which deal with the frailty of this so-called beautiful body are particularly interesting:

"Behold this adorned body, a mass of sores, a lump infirm, much thought of, whereof nothing lasts, nothing persists."

The Buddha and Mahā Pajāpati Gotami

Mahā Pajāpati Gotami, was the youngest sister of King Suppabuddha. Her elder sister was Queen Mahā Maya. Both were married to King Suddhodana. She had a daughter named Nandā and a son named Nanda. Later, both of them entered the Order. When Mahā Maya died she adopted her sister's son, Prince Siddhattha, entrusting her own son Nanda to the charge of nurses.

Her family name was Gotami, and she was named Mahā Pajāpati because soothsayers predicted that she would be the head of a large following.

When the Buddha visited the palace and preached the Dhammapāla Jātaka to His father she attained the first stage of Sainthood.

After the death of King Suddhodana, as both Princes Siddhattha and Nanda had renounced the world, she also decided to enter the Noble Order and lead the Holy Life. When the Buddha visited Kapilavatthu to settle a dispute between the Sākyas and Koliyas with regard to the irrigation of channels from the river Rohini and was residing at the Nigrodha park, Mahā Pajāpati Gotami approached the Buddha and begging Him to grant permission for women to enter the Order, pleaded thus:

"It would be well, Lord, if women should be allowed to renounce their homes and enter the homeless state under the doctrine and discipline proclaimed by the Tathāgata."

Without stating His reasons, the Buddha straightway refused, saying:

"Enough, O Gotami, let it not please you that women should be allowed to do so."

For the second and third time Mahā Pajāpati Gotami repeated her request, and the Buddha gave the same reply.

Later, the Buddha having stayed at Kapilavatthu as long as He liked journeyed to Vesali, and arriving there in due course, resided at the Mahāvana in the Kūtāgāra Hall.

Resolute Pajāpati Gotami, without being discouraged by her disappointment, got her hair cut off, donned yellow garments, and surrounded by a great number of Sākya ladies, walked from Kapilavatthu to Vesali, a distance of about 150 miles, experiencing many a hardship. With swollen feet, her body covered with dust, she arrived at Vesali and stood outside the porch of the Pinnacled Hall. Venerable Ānanda found her weeping and learning the cause of her grief, approached the Buddha and said:

"Behold, Lord, Mahā Pajāpati Gotami is standing outside the porch, with swollen feet, body covered with dust, and sad. Please permit women to renounce home and enter the homeless state under the doctrine and discipline proclaimed by the Exalted One. It were well, Lord, if women should be allowed to renounce their homes and enter the homeless state."

"Enough, Ānanda, let it not please you that women should be allowed to do so!" was the Buddha's reply.

For the second and third time he interceded on their behalf, but the Buddha would not yield.

So Venerable Ānanda made a different approach and respectfully questioned the Buddha: "Are women, Lord, capable of realizing the state of a Stream-Winner (Sotāpanna), Once-Returner (Sakadāgāmi.) Never-Returner (Anāgāmi) and an Arahant, when they have gone forth from home to the homeless state under the doctrine and discipline proclaimed by the Exalted one?"

The Buddha replied that they were capable of realizing Saintship.

Encouraged by this favourable reply, Venerable Ānanda appealed again, saying: "If then Lord, they are capable of attaining Saintship, since Mahā Pajāpati Gotami had been of great service to the Exalted One, when as aunt and nurse she nourished Him and gave Him milk, and on the death of His mother suckled the Exalted One at her own breast, it were well, Lord, that women should be given permission to renounce the world and enter the homeless state under the doctrine and discipline proclaimed by the Tathāgata."

"If, Ānanda, Mahā Pajāpati Gotami accepts the Eight Chief Rules, let that be reckoned to her as the form of her ordination," said the Buddha, finally yielding to the entreaties of Venerable Ānanda. The Eight Chief Rules are as follows:

1- A Bhikkhuni, even of a hundred years' standing by Upasampadā, should salute a Bhikkhu, rise up before him, reverence him, and perform all proper duties towards him though he had received the Higher Ordination that very day.

2- A Bhikkhuni should not spend a Retreat (Vassa) in a place where there is no Bhikkhu.

3- Every fortnight a Bhikkhuni should ask from the Order of Bhikkhus the time of Uposatha meeting and when a Bhikkhu would come to admonish them.

4- The Pavārana ceremony after the Retreat should be held by a Bhikkhuni in the presence of both Bhikkhus and Bhikkhunis (to inquire whether through any of the three ways of seeing, hearing, or suspicion a wrong has been done.)

5- A Bhikkhuni who has committed a major offence should undergo Mānatta discipline in the presence of the Order of both Bhikkhus and Bhikkhunis.

6- A female novice (Sikkamānā), who is trained in the Six Rules for two years, should receive the Higher Ordination from the Order of Bhikkhus and Bhikkhunis.

7- A Bhikkhuni should on no account rebuke or abuse a bhikkhu.

8- Henceforth Bhikkhunis should not give admonition to Bhikkhus, but Bhikkhus should admonish Bhikkhunis.

These rules are to be revered, reverenced, honoured and respected as long as life lasts and should not be transgressed.

When Venerable Ānanda mentioned them to Mahā Pajāpati Gotami she gladly agreed to abide by those eight Chief Rules. By their acceptance she automatically received the Higher Ordination.

In founding this Order of Bhikkhunis the Buddha, foreseeing the future repercussions, remarked: "If, Ānanda, women had not received permission to renounce the world and enter the homeless state under the doctrine and discipline proclaimed by the Tathāgata, the Holy Life would have lasted long and the Sublime Dhamma would have survived for thousand years. But since women have entered this homeless state, the Holy Life would not last long and the Sublime Dhamrna would now remain only for five hundred years."

The Buddha added -- "Just as, Ānanda, houses in which there are man, women and but few men are easily violated by burglars, even so, under whatsoever doctrine and discipline women are permitted to renounce the world and enter the homeless state, that Holy Life will not last long.

"And just as a man would in anticipation build an embankment to a great reservoir beyond which the water should not overpass, even so have I in anticipation laid down these eight Chief Rules for the Bhikkhunis, not to be transgressed throughout their lives."

In making these comments, which may not generally be very palatable to womankind, the Buddha was not in any way making a wholesale condemnation of women but was only reckoning with the weaknesses of their sex.

Although for several valid reasons the Buddha reluctantly permitted women to enter the Order, it should be stated that it was the Buddha who, for the first time in the history of the world, founded an Order for women with rules and regulations. Just as He appointed two chief disciples, Venerable Sāriputta and Mogallāna for the Order of monks, two chief female disciples -- Venerable Khemā and Uppalavannā -- were appointed for the Order of nuns as well.

One day Bhikkhuni Mahā Pajāpati Gotami approached the Buddha and invited him to deliver a discourse so that she may strive alone and achieve her goal.

The Buddha declared -- "Of whatsoever doctrine thou shall be conscious, Gotami, that these things conduce to passion and not to peace, to pride and not to veneration, to wishing for much and not to wishing for little, to love of society and not to seclusion, to sloth and not to the exercise of zeal, to being hard to satisfy and not to contentment, verily mayest thou then, Gotami, bear in mind: that is not Dhamma, that is not Vinaya, that is not the teaching of the Master.

But of whatsoever doctrine thou shall be conscious, Gotami, that these things conduce to peace and not to passion, to veneration and not to pride, to wishing for little and not to wishing for much, to seclusion and not to love of society, to the exercise of zeal and not to sloth, to contentment and not to querulousness, verily mayest thou then bear in mind: that is Dhamma, and that is Vinaya, and that is the teaching of the Master.

Before long she attained Arahantship, accompanied by intuitive and analytical knowledge (Patisambhidā).

The other Sākya ladies, who received their ordination with her, also attained Arahantship.

Amongst the female disciples Mahā Pajāpati Gotami was assigned the foremost place in seniority and experience (Ratta?u).

In the Therigāthā appear several verses uttered by her after attaining Arahantship.

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