You are on page 1of 785

{short description of image}

{short description of image}


{short description of image}
THE AUTHOR'S INTRODUCTION
("The Great Chronicles of Buddhas")
Namo Buddhaya Siddham
Kidiso te mahavira
abhiniharo nar' uttama
kamhi kale taya dhira
patthita bodhim uttama
O Buddha, who is endowed with the four
kinds of right exertion,1 who is the highest
among men and higher than Devas and
Brahmas, and who is thus Chief of these
three categories of beings! How should we
comprehend your resolve to gain
Buddhahood of great glory, that pervades
the whole universe extending from the
bottom realm of intense suffering to the top
realm of Brahmas. Since when has your
mind become inclined to achieve the prime
laurel of Perfect Self-Enlightenment, which

surpasses the Enlightenment of a Private


Buddha and the Enlightenment of a
Disciple?"
1. Right exertion: Sammappadhana.
The four such exertions are:
(i) The endeavour to prevent (he
arising of evil which has not yet arisen;
(ii) The endeavour to put away evil that
has arisen;
(iii) The endeavour to bring about the
arising or good which has not yet arisen;
and
(iv) The endeavour to further develop
the good that has arisen.
This enquiring note of acclamation was
sounded in the sky over the city of
Kapilavatthu on the first waning moon of
Kason in the year 104 Maha Era. The
background story in brief of this question is
narrated below.
The Buddha, the Omniscient One and
Lord of the Three Worlds, observed the first
rains-retreat (vassa) in the Deer Park of
Isipatana, Varanasi, in the year 103 Maha
Era. During the retreat he converted the Five
Ascetics and the group of 54 friends headed
by Yasa, son of a wealthy man, leading them
to Arahatship. When the retreat was over,

he asked them to disseminate the Dhamma,


which is excellent in all three aspects - the
beginning, the middle and the end - no two
of them going in the same direction. He
himself went alone towards the forest of
Uruvela to convert the three ascetic
Kassapa brothers and their followers,
numbering one thousand.
On the way to Uruvela, on reaching
Kappasika grove, the Buddha met with thirty
Bhaddavaggiya brothers who were
searching an absconding woman; he
established them in the lower Paths and
Fruitions and made them ehi-bhikkhus. Then
he proceeded alone to Uruvela where he
liberated the eldest brother, Uruvela
Kassapa, with his 500 followers from
heretical views. He did the same for Nadi
Kassapa with 300 followers and Gays
Kassapa with 200 followers. Finally, he
preached all the one thousand ascetics the
Adittapariyaya Sutta on the stone slab at
Gayasisa and thereby established them in
the Fruition of Arahatship. And being
followed by all the one thousand newly
accomplished Arahats, the Buddha set out
on a journey to the city of Rajagaha.
The day the Buddha arrived in Rajagaha,
he helped King Bimbisara and Brahmin

householders, one hundred and ten


thousand in all, with his teaching to reach
the state of Sotapattiphala and another ten
thousand Brahmin householders to reach
the state of lay devotees established in the
Three Refuges. The following day the
Buddha accepted Veluvana Monastery
generously donated by King Bimbisara in
support of the Buddha's ministry. It was the
first monastery the Buddha had ever
accepted and the occasion of the Buddha's
acceptance of the monastery was marked
by a great earthquake. From that time
onwards the Buddha had taught all those
worthy of conversion, who came to him,
including those who would eventually
become Chief Disciples, Great Disciples and
Ordinary Disciples. He did so as though he
were dispensing among them medicine for
deathlessness.
While the Buddha was thus busily
engaging himself his father King
Suddhodana sent nine ministers one after
another, each with one thousand men, on a
mission to beg the Buddha to return to
Kapilavatthu. But they all became Arahats
and sent back no information to the king. So
the Buddha's birthmate, the minister
Kaludayi, was sent as the tenth envoy also
with one thousand men Kaludayi and his

men became Arahats, too, and spent their


time enjoying the bliss of their spiritual
attainment. When the cold season was over
and spring came, Kaludayi made a
persuasive supplication to the Buddha in
sixty four verses begging the Buddha's
return to the home of his kinsmen. The
Buddha then journeyed to the city of
Kapilavatthu on the first day after the full
moon of Tabaung travelling slowly, covering
only one yojana a day, and arrived at
Kapilavatthu on the first day after the full
moon of Kason in the year 104 Maha Era.
The same day the Sakyan princes
welcomed the Buddha and his host of
bhikkhus in a great ceremony and took
them to Nigrodharama Monastery as they
had arranged before hand. On arrival at the
Monastery the Buddha sat in the seat
specially prepared for him and remained
quietly surrounded by twenty thousand
Arahats. The Sakyans who took too great a
pride in their high birth thought to
themselves: "This prince Siddhattha is
younger than we. He is only a young
brother, or a young nephew, or a young
grandson of ours." And puffed up with
conceit they urged their younger kinsmen,
"You bow in homage to the Buddha; we
shall, however, stay behind you."

The Buddha knew the inner minds of the


Sakyan princes swelling with pride of their
birth, and thought to himself: "These proud
kinsfolk of mine do not realize that they
have grown old without accomplishing
anything beneficial for themselves. They
know nothing about the nature of a Buddha.
They know nothing about the power of a
Buddha. What if I should display a Buddha's
might by performing the Twin Miracle of
water and fire. I will make a jewelled walk in
the sky, a platform as broad as the ten
thousand universe. And I will walk to and fro
on it and pour forth a shower of sermons to
suit the temperaments of all those who
come to me." No sooner had he resolved
thus than Brahmas and Devas acclaimed
their joyous approval.
Then the Buddha entered upon the Fourth
Jhana making white (colour) as his object of
concentration. On arising from that Jhana he
made a firm resolve that light should spread
all over the ten thousand universe.
Immediately after that resolution, all the
universe was flooded with light to the great
delight of men, Devas and Brahmas. While
they were rejoicing, the Buddha rose up in
the sky by developing the supernormal
power through exercise of the Fourth Jhana.

Then he proceeded to perform the


Yamakapatihariya, the Twin Miracle, which
consisted of appearance of flames of fire
and streams of water emitted alternatively
(1) from the top and bottom of the body, (2)
from the front and the back, (2) from the
eyes, (4) from the ears, (5) from the nose,
(6) from the shoulders, (7) from the hands,
(8) from the sides, (9) from the feet, (10)
from the fingers, toes and from between one
finger and another as well as from between
one toe and another, (11) from each hair of
the body, and (12) from every pore of the
body. The emitted fire sparks and water
sprays fell amidst the crowds of human and
celestial beings as though the Buddha was
letting fall the dust from his feet onto their
heads. The exhibition of the Twin Miracle
with the emission of fire and water
alternately from the body of the Buddha
created a marvellous spectacle of great
splendour which inspired all the Sakyan
princes with awe and reverence, moving
them to utter words of resounding praise.
After the performance of the Twin Miracle,
the Buddha created a jewelled walk of great
brilliance which extended from east to west
reaching even beyond ten thousand
universe. The Buddha walked up and down
the jewelled walk and delivered several

discourses to humans and Devas suiting


their mental dispositions.
At that time the Venerable Sariputta, who
was residing at Gijjhakuta Hill, Rajagaha,
saw (through his supernormal power) the
whole event (taking place at Kapilavatthu)
and thought to himself: "I shall now go to
the Buddha and make a request for a
complete narration of the life histories of the
Bodhisattas and the Perfections they had
fulfilled." Accordingly, he lost no time to
gather the five hundred Arahats, who were
all his co-residents, and said to them:
"Come, we will go. We will pay a visit to the
Master and ask him about the past stories of
the Buddhas." Having urged them to
accompany him, they all travelled through
space by means of supernormal power with
so fast a speed surpassing that of the wind
and the storm. In a moment the Venerable
Sariputta with the company of bhikkhus
arrived before the Buddha and paid homage
to him. Then he uttered the verse,
mentioned at the outset, thereby asking the
Buddha to narrate elaborately how he had
received the Definite Prophecy from the
Former Buddhas and how he had fulfilled
the ten Perfections, which extend to thirty in
all, for the Bodhisattas.

Kidiso te mahavira
abhiniharo nar' uttama,etc.,
Then the Buddha, who was still on the
walkway, responded with two verses:
"Pitipamo jjajananam,
sokasallavinodanam," etc.,
- meaning: "Listen to the Buddhavamsa
Discourse that could give you joy and
happiness, remove the thorns of sorrow and
bestow upon you the three kinds of bliss,
namely; human existence, divine existence
and Nibbana. Having thus listened, try to
follow and practise the Path as will be
explained in this Discourse that could dispel
conceit, eradicate sorrow, liberate you from
samsara and put an end to all suffering."
Thus the Buddha, out of compassion, urged
all humans, Devas and Brahmas reciting the
verse numbering four bhanavaras (1070
stanzas).1
1. One bhanavara: is equal to about
270 stanza each of four lines, recited in one
session of a Synod.
The Commentary on the Buddhavamsa

The Buddhavamsa Text is included in the


Khuddaka Nikaya of the Suttanta Pitaka
recited at the First, Second and Third
Councils by Arahats. The Commentary on it
entitled Madhuratthavilasini consisting of 26
bhanavaras was authored by the Venerable
Buddhadatta, a resident of the Port
Monastery of Kavirapattana of the Cola
Country in South India.
The Great Buddhavamsa Story
During the reign of King Bagyidaw (A.D.
1819-37), the Fourth Founder of the City of
Ratanapura, the First Ngakhon Sayadaw
recipient of the title of Adiccavamsabhidhaja
Maha Dhammarajadhirajaguru, wrote the
Buddhavamsa Story in prose combining the
Text and its Commentary, interspersed with
certain Pali verses and their word-for-word
translations for the aforesaid benefits of joy,
end of sorrow, etc. by young men and
women of good families. He did not
translate the whole Text word for word (as
there already exist well known translations
in that style called nissaya.)
That Buddhavamsa in Myanmar prose
was published in 1297 M.E (1935) by
Zabumeitswe Pitaka Press, Yangon, in three

volumes with the title "The Great


Buddhavamsa Story."
Sudhammavati Buddhavamsa
Not long after the Great Buddhavamsa
Story had been published, The
Suddhammavati Buddhavamsa Story
appeared in one volume of poetical prose
written by Editor U Htun Sein.
The State Buddha Sasana Council's version
of the Maha Buddhavamsa
After the founding of the new
independent country of the Union of
Myanmar, the people, both the Sangha and
the laity, were busy assiduously making
preparations and arrangements, shouldering
their respective responsibilities for the
holding of the Sixth Buddhist Council; the
Prime Minister U Nu, seeing their dedicated
activities, was inspired by the profound
thought of bringing out a new version of the
Buddhavamsa Text and its Commentary - a
version that should include everything that
is connected With the Buddha. Accordingly
he requested me at his house on the
occasion of Anekaja ceremony and
inauguration of his shrine-room to write
such a saga of the Buddhas in

commemoration of the great event of the


Buddhist Council.
I said to the Prime Minister then: "I have
been assigned to participate as a
Tipitakadhara in the Sixth Buddhist Council
which is to be held soon, and I still have to
work hard to become qualified for the title."
With that excuse, I refused to comply with
his request. Indeed, at that time I had just
passed the written examination in the
Vinaya Pitaka and was about to sit for
another one on the Abhidhamma Pitaka.
Succession of Compilers
Undaunted by my refusal of the request
the Prime Minister persisted in his earnest
effort to produce the proposed book by
approaching other scholar. And the
compilation started first under the
supervision of Medhavi Sayagyi U Saing.
Some months later when only a portion had
been done, the work was interrupted until
Mahapannabala, Pathamagyaw Sayagyi U
Kyee Pe took it over as supervisor. In the
same way, the compilation again passed on
to Aggamahapandita Sayagyi U Lin, M.A.
After one and a half years he could finish
compiling only the first volume of the series
(from the story of Sumedha up to the end of

the story of Buddha Kassapa). Then U Lin


passed away to our great regret, leaving
only the fame of his learning.
The assignment given to me
It was on the 11th day of the waxing
moon in the month of Nadaw, 1316,
(December 6,1954), that Sayagyi U Lin
passed away; and four days later the
sponsor of my ordination and spiritual
father, the wealthy Sir U Thwin, Thadothiri
Thudhamma, Chairman of the State Buddha
Sasana Council and Patron of the Sixth
Buddhist Council, came to me in person at
the request of the Prime Minister and asked
me not to refuse should the Prime Minister
make a supplication for writing a
Buddhavamsa. On the full moon day of
Pyatho, 1316 (8-1-55) the Prime Minister
himself came to see me at my temporary
residence at the Thathana Yeiktha
Meditation Centre and made a formal
request as follows:
(1) Please supervise the compilation of a
treatise on the lives of the Buddhas. In so
doing please include everything about the
Buddha, not leaving out even minor details.
If one volume is not enough, make it two; if
two is not enough make it four, eight and so

on. It is important that the work should be


exhaustive.
(2) The writing should be intelligible and
interesting to all, young and old, even to
non-Buddhists, who wish to know about the
lives of the Buddhas.
(3) Should the Venerable Sayadaw
undertake the task of writing the Maha
Buddhavamsa in Myanmar, it will be
welcomed by all, both the Sangha and the
laity alike.
The request had been made repeatedly,
the first time in 1313 M.E. (A.D.1951), the
second time in 1315 (1953); and now in
1316 (1954), by my spiritual father and
finally by the Prime Minister himself. I
therefore felt that I should no longer refuse
to comply with their request: Accordingly I
gave my consent firmly saying: "Very well,
Dayakagyi, when the proceedings of the
Council are over, I will take charge of the
compilation and supervise the work to the
best of my ability without sparing my
energy."
After the Prime Minister left, I reminded
myself of the following dictum.

Yam hi kayira tam hi vade,


Yam na kayira na tam vade.
Akarontam bhasamanam
parijananti pandita.
One should say what one would do,
One say not what one does not.
He who says but does not do
Is subject to blame by the wise.
Supplication made by the State Buddha
Sasana Council
Not long after I had promised the Prime
Minister, the State Buddha Sasana Council
also made its own supplication. In reply to it,
I stipulated the following three terms for
carrying out the work: (1) the work would be
done voluntarily without acceptance of any
honorarium, (2) I would have nothing to do
with office administrative work, and (3) I
would take charge of the literary matters
only in which I feel competent. I added that
if these three conditions were agreeable to
the State Buddha Sasana Council, it would

mean that I had accepted the assignment.


Some days later three officials from the
State Buddha Sasana Council, namely, Chief
Editor U Ba Hmi and Editors Saya Htun and
Saya U Ba Than approached me with the
favourable reply that the State Buddha
Sasana Council had agreed to all the points
raised by me. Then in accepting the
compilation work I said to Saya Htun and
Saya U Ba Than: "Subject to failure is a work
without a leader; so is a work with too many
leaders." I accept the work as its supervisor
so that the compilation of the Buddhavamsa
may not fail. You carry on with the
assignment as has been planned since the
time of Sayagyi U Lin. I shall attend to the
editing work when the proceedings of the
Council come to an end."
The Prime Minister's supplication in writing
As though 'to drive in a nail where it is
already firm or to strap on an iron belt
where it is already tight, the Prime Minister's
formal supplication in writing came. The
letter was dated the 14th waxing moon of
Nadaw, 2499 Sasana Era or 1317 Myanmar
Era (December 28, 1955). (The translation
of the letter is omitted here.)

Sayagyi U Lin's great learning


When the Sixth Buddhist Council and the
ceremonies commemorating the 2500th
year of Buddhism in 1318 (1956) came to an
end, in compliance with the Prime Minister's
supplication and in fulfilment of my promise,
I started editing the MSS so far prepared on
the Maha Buddhavamsa. I found them
running over 700 pages written while the
Sayagyi was still alive, full of noteworthy
facts with profound meaning, covering a
wide field but not easy to be grasped by
ordinary people. In preparing these MSS it
looked as if the Sayagyi was making a final
display of his great genius of learning.
When Sayagyi U Lin first planned the
compilation of the Maha Buddhavamsa, he
had in mind to write it only briefly and did so
accordingly. But the Prime Minister U Nu
earnestly urged him saying, "Let it be
elaborate as much as possible, Sayagyi.
Write all there is to know about the Buddha;
there cannot be anything that is too
insignificant to be left out. Please write to
the best of your ability for the benefit of the
coming generations." Sayagyi then put
aside, all that had been written before
briefly and worked afresh keeping his mind
steadfastly on the subject of the

Buddhavamsa all the time. When he began


working on arrival at office, he would put
both his arms on the desk and start
dictating to his stenographer giving him no
rest, sometimes making a clicking sound
with the tongue, at other times clenching
the fists, closing the eyes and gnashing the
teeth to concentrate his energy. All this was
known from the information given by Saya
Htun.
New Plan of the compilation of the Maha
Buddhavamsa
Such a very ambitious literary work, full
of noteworthy doctrinal points with their
deep leanings, like a treasure house of
knowledge presented by the Sayagyi as if
'he had hoisted the flag of learning' of his
lifetime should not be published as originally
envisaged by him I feared that readers
would find it rather confusing and difficult to
read and understand. Therefore the writing
of the Maha Buddhavamsa had to be
planned anew as follows:
(1) The main subject of the Buddhavamsa
should be treated separately;
(2) The Chapter (2) on "Rare appearance
of a Buddha" should be re-written and get

confirmed by learned Sayadaws;


(3) A new chapter on miscellaneous
matters concerning duties which should be
comprehended and performed by every
aspirant of Buddhahood should be added;
(4) Explanatory notes and interpretations
should be given fully in a separate chapter
entitled Anudipani to serve as a supplement
to the first part of the first volume, and
(5) Difficult usages should be made easy
by replacing them with simple ones in
Myanmar.
When the MSS of the Maha Buddhavamsa
finally went to the press of the State Buddha
Sasana Council, Sayagyi Saya Nyan, Maha
Pannabala, Professor of Pali, acted as Chief
Proof Reader.
Exhortation to readers
This version of the Maha Buddhavamsa
contains the same material with the same
meaning as that preserved in the original
Buddhavamsa Text, its Commentary, etc.;
the only difference between the original
works and this lies in the medium employed,
the former in Pali and the latter in Myanmar.

Since a Buddhavamsa can truly confer


upon its worthy readers such benefits as (1)
joy and happiness, (2) end of sorrow, and (3)
the three attainments of human existence,
divine existence and Nibbana, as has been
pronounced by the Buddha, this Introduction
is concluded with an exhortation in verse so
that each reader might enjoy his or her
share of welfare.
Patubhuto Maha Buddhavamsa buddhatthadipako
Buddhavadinam atthaya
tam nisametha sadhavo.
O you worthy men of gentle mind,
seeking your own interest and that of
others! This book of the Maha
Buddhavamsa, a version of the State
Buddha Sasana Council which has made its
appearance in commemoration of the
convening of the Sixth Buddhist Council,
resembles a plot of land on which virtuous
Buddhists may sow seeds of the Dhamma; it
vividly describes for the benefits of those
who are virtuous devotees of Buddhism how
the Buddha, The Friend of the three classes

of beings, had performed unique,


meritorious deeds beginning from his
existence as Sumedha. Therefore you all
who aspire after the fourfold knowledge of
the Path, the true Enlightenment, should
study it carefully with an eye of wisdom,
fully confident that you will gain the fruits of
joy and happiness, end of sorrow and the
three attainments of human existence,
divine existence and Nibbana.
U Vicittasarabhivamsa.
Tipitakadhara Dhammabhandagarika
The 7th waxing moon of 'Wazo', 1399,
Myanmar Era
Namo tassa bhagavato arahato sammasambuddhassa1
I. SALUTATION & INTENTION2
With most respectful adoration I pay
obeisance to the Buddha who, like his
predecessors, has made a very rare
appearance; who, like them, has no peers
among Brahmas, Devas and human beings
in the three worlds; who, like them, forms a
refuge for all these beings who bow in
homage; and who is like them in all aspects
of glory, virtues and attributes (except in

eight individual features3 such as life-span,


height, lineage, duration of strenuous
exertion, rays emitted from body,
conveyance used on renouncing the world,
Bodhi-tree and size of dais as seat).
1. This Pali sentence is the formula of
great honour paid to the Buddha which may
be translated "Honour to Him the Blessed
One, the Worthy One, the Perfectly SelfEnlightened One." A Buddhist literary work
usually begins with it to show the author's
exclamation of obeisance.
2. The original word in Pali is patinna
which literally means "promise" or "vow."
3. These are called atthavemattani,
which Malalasekera translates "eight
particulars in which the Buddha differ from
each other." His rendering of these eight
are: "length of life in the epoch in which
each is born, the height of his body, his
social rank, (some are born as khattiyas,
others as brahmins), the length of his
austerities, the aura of his body (thus in the
case of Mangala, his aura spread throughout
the ten thousand world systems, while that
of Gotama extended only one fathom), the
Conveyance in which he makes his
renunciation, the tree under which he

attains Enlightenment, and the size of the


seat (pallanka) under the Bodhi tree."
Dictionary of Pali Proper Names under
Buddha.
With most respectful adoration I pay
obeisance to the Dhamma, which, through
his Omniscience and out of profound
compassion for all beings, has been well
taught1 by that Buddha, and which has
been held in high esteem by himself.
With most respectful adoration I pay
obeisance to the Sangha, the Order of Noble
Ones, who have become true sons of the
Master by their proper and upright practice2
of the Dhamma.
Having paid obeisance to the Buddha, the
Dhamma and the Sangha, I shall now write
in a language neither too brief nor too
elaborate, neither too simple nor too
difficult, and relying mainly on the canonical
texts of the Buddhavamsa3 and its
commentary and also taking relevant
materials from other texts and
commentaries, the Maha Buddhavamsa, the
Great Chronicle of the Buddhas - a book on
the lives of twenty-five Enlightened Ones
from out of innumerable Buddhas past,
whose number is far greater than that of the

grains of sand of the Ganges,4 beginning


with the account of the Exalted Dipankara,
from whom the Future Gotama as the
Hermit Sumedha received the definite
prophecy5 that he would become a Perfectly
Self-Enlightened One.
1. This is the first attribute of the
Dhamma.
2. These are the first and second of the
attributes of the Sangha.
3. The fourteenth book of the
Khuddaka-Nikaya of. the Sutta-Pitaka.
4. Cp. "Few are the sands of the
Ganges.
Innumerable are the Conquerors,
Who have entered Nirvana,..."
This is from U Pe Maung Tin's
translation of the popular Pali gatha
beginning with the word "Sambuddhe." The
relevant Pali composition in two lines are;.
"Appaka valuka ganga
ananta nibbuta jina,.
5. Receiving of the definite prophecy

(Niyatavyakarana) is an important feature


in the spiritual evolution of a Bodhisatta. We
shall see more about it when we come to
the story of Sumedha.
May those virtuous people, who are
desirous of seeking merit and knowledge;
who, with abiding faith, have established a
firm foundation of refuge in the Buddha1 ,
the Dhamma and the Sangha; and who are
properly and up rightly cultivating the
threefold practice of morality (sila),
concentration (samadhi) and insight (panna)
- may they easily attain the Path, Fruition
and Nibbana.
1. Here the author adds an adjectival
clause reading "whose supremacy in the
three worlds is like the ruby-studded
pinnacle of a palace." The three worlds here
are the three realms of sensuality (kama).
materiality (rupa) and immateriality (arupa.
The first corresponds to the realm of five
senses, comprising the four woeful states
(apaya), the human world and the six
celestial worlds. The material and
immaterial worlds belong to the Brahmas.
II. RARE APPEARANCE OF A BUDDHA

Singular opportunity of living in an age


when a Buddha appears
The wealthy Anathapindika,1 soon to
become the donor of Jetavana monastery,
on his visit to Rajagaha when he would see
the Buddha for the first time, heard the
word "Buddha" from his wealthy brother-inlaw2 in Rajagaha. As soon as he heard the
sound "Buddha" he exclaimed, "Ghoso' pi
kho eso gahapati dullabho lokasmim yad
idam 'buddho buddho' ti", meaning "Friend,
rare indeed it is in the world even to hear
the utterance 'Buddha, Buddha.' "
While the Buddha was staying in the
market town of Apana in the country of
Anguttaripa, Sela3, a leading Brahmin
teacher, heard from Keniya the mattedhaired ascetic, the word "Buddha", As soon
as he heard the sound "Buddha" it occurred
to him thus: "Ghoso' pi kho eso gahapati
dullabho lokasmim yad idam 'buddho
buddho' ti", meaning "Rare indeed it is in
the world even to hear the utterance
'Buddha, Buddha.' "Not long after, together
with three hundred followers, he gained ehibhikkhu 4 monkhood, and seven days
thence he atdined arahatship with them.
1. A merchant of Savatthi and a

staunch supporter of the Buddha and his


Sangha. Anathapindika means "one who
feeds the destitute". His Personal name was
Sudatta. He came to Rajagaha on business
and found his brother-in-law making
elaborate preparations to treat the Buddha
and his bhikkhus to a meal. It was on this
occasion during the first year of the
Buddha's Enlightenment that he heard the
word Buddha for the first time. See the
Senasanakkhandhaka of the Vinaya
Culavagga.
2. They were related as each had
married the other's sister.
3. He visited his friend Keniya who was
then preparing to shower his lavish
hospitality on the Buddha and his Order
ofbhikkhus, an incident similar to that of
Anathapindika. Both were filled with joy on
hearing such a great name as Buddha. See
Sela Sutta of the Majjhima -pannasa of the
Majjhima Nikaya.
4. Literally, "Come bhikkhu!" It was
the command made by the Buddha in order
to bring a deserving person to the Order of
the Buddha's followers in the yellow robe.
Accordingly, it formed the oldest formula of
admission to the Order.

In the light of these canonical extracts, it


is very rare and difficult in the world even to
hear the word "Buddha, Buddha;"
inexpressably and extremely more so indeed
is the appearance of a Buddha.
In this respect, it may be noted that the
utterance "diamond" may refer to a genuine
diamond or a fake. Like wise, because
rumours of a coming Buddha had been
widespread prior to the Buddha's
appearance, both Anathapindika and Sela
must have heard before the false claim of
six heretical teachers5to be "Buddhas." But
just as the sound (of the word) "diamond,"
only when spoken of a genuine one, would
please one who can differentiate between a
genuine diamond and a fake; so also, to
such men of highly developed intelligence
as Anathapindika and Sela, the utterance
"Buddha" could have been delightful only
when spoken of the true Buddha.
Just as taking a fake diamond to be
genuine by unworthy persons of poor
intelligence is a wrong notion, even so
taking their masters (the six heretical
teachers) to be genuine Buddhas by those
who followed them was a wrong and harmful
conclusion (micchadhimokkha).

In order to appreciate more profoundly


the rare phenomenon of a Buddha's
appearance in the world, it is important to
know briefly (at the outset) the following
(matter) concerning a Bodhisatta and a
Buddha:
1. Bodhisatta (A Being destined to attain
Enlightenment, i.e. a Future Buddha),
2. Bodhisatta-kicca (Duties of a Future
Buddha).
3. Buddha (A Supreme Being who has
fulfilled the duties of a Future Buddha and
has consequently attained Enlightenment),
and
4. Buddha-kicca, (Daily Duties of a
Buddha).
5. Cha-satthara in Pali simply meaning
"six teachers." They were Purana Kassapa,
Makkhali Gosala, Ajita Kesakambala,
Pakudha Kaccayana, Nigantha Nataputta
and Sanjaya Belattha-putta. They were all
nonBrahmanical teachers and
contemporaries of the Buddha but older in
age.

1. Bodhisatta
The Fourfold Insight Knowledge of the
Path (Magga-nana) 6 with or without
accompaniment of Omniscience
(Sabbannutanana) 7 is called Enlightenment
(Bodhi). Enlightenment is of three kinds:
(1) Samma-sambodhi: Enlightenment
consisting of the Fourfold Insight-Knowledge
of the Path with the accompaniment of
Omniscience. The Fourfold InsightKnowledge of the Path is understanding of
the Four Noble Truths8by oneself without a
teacher's help, and it has distinctive power
of removing mental defilements as well as
habitual tendencies (vasana) of past
existences; Omniscience is understanding of
all principles worthy of understanding.
(2) Pacceka-Bodhi: Enlightenment
consisting of the Fourfold Insight-Knowledge
of the Path which is understanding of the
Four Noble Truths by oneself without a
teacher's help.
(3) Savaka-Bodhi: Enlightenment
consisting of the Fourfold Insight-Knowledge
of the Path which is understanding of the
Four Noble Truths only with the help of a
teacher.

6. The Path leading to the extinction of


suffering, which forms the last of the Four
Noble Truths is eightfold (See below, n.3).
The Eightfold Path consists of (1) right
understanding (samma-ditthi). (2) right
thinking (samma-sankappa), (3) right
speech (samma-vaca), (4) right bodily
action (samma-kammatha), (5) right
livelihood (samma-ajiva), (6) right effort
(samma-vayama (7) right mindfulness
(samma-sati), and (8) right concentration
(samma-samadhi). The first two form
wisdom (panna) the second three, morality
(sila) and the last three, concentration
(samadhi): .VbhA 416.
7. Sabbannuta-nana is the compound
of sabbanutta and nana. The first word
sabbannuta itself means Omniscience. The
word occurs in Nett 204; DA 1.99; VbhA 197.
One who is endowed with Sabbannuta or
Sabbannuta-nana is Sabbannu, the
Omniscient One. "The Buddha is omniscient,
not in the sense that he knows everything,
but that he could know anything should he
so desire." DPPN under Buddha.
8. They are the Truth of suffering
(dukkha), of the Origin of suffering (dukkhasamudaya), of the Extinction of suffering

(dukkha-nirodha) and of the Path leading to


the Extinction of suffering (dukkha-nirodhagaminipati-pada).
(1) Noble Persons who have a strong
wholesome desire to realise SammaSambodhi are called SammaSambodhisatta, "Future Perfect Buddhas,"9
(2) Noble Persons who have a strong
wholesome desire to realise Pacceka-Bodhi
are called Pacceka-Bodhisatta, "Future
Private Buddhas," and (3) Noble Persons
who have a strong wholesome desire to
realise Savaka-Bodhi are called SavakaBodhisatta, "Future Disciples of a Buddha."
Three types of Future Buddhas10
Of these three kinds of Noble Persons (1)
Samma- Sambodhisatta or Future Perfect
Buddhas are grouped into three types: (a)
Pannadhika Future Buddhas, (b)
Saddhadhika Future Buddhas, and (d)
Viriyadhika Future Buddhas.
Buddhahood is attainment of
Omniscience (Sabbannutta nana ). To attain
this Supreme Wisdom the seeker must have
a mental make-up in which Wisdom is
predominant. The factor of predominant
Wisdom means careful consideration and

forethought in doing everything physically,


verbally or mentally. By so doing, one's
wisdom becomes strengthened and mature
existence after existence so that in due
course one painlessly attains Omniscience
which is far superior to all kinds of wisdom.
Just as money is gained in the world by
means of monetary investment, even so
Omniscience is gained by means of
intellectual investment.
(a) Future Buddhas called Pannadhika
with the factor of predominant Wisdom
always present in their endeavours become
Buddhas after fulfilling their Perfections
(Parami) for four asankhyeyya11and a
hundred thousand aeons12.
9. "Future Perfect Buddhas" means
"Future Perfectly Self-Enlightened Ones."
10. "Future Buddhas" from now on
means "Future Perfect Buddhas" or "Future
Perfectly Self-Enlightened Ones" unless
otherwise stated.
11. Perfection: parami, also called
paramita, 'Completeness' and 'highest state'
are also given as meanings of the Pali word
in PED. The Perfect ions arc ten in number
which are "the perfect exercise of the ten

principal virtues of a Bodhisatta." PED. For


details see the Anudipani.
12. Asankhyeyya (asankheyya)
literally means 'innumerable.' Some take it
to be the figure one followed by 140 zeros,
i.e. 10 x 14. Kacc. 395; Abhidh. 474-6.
Warren translates the word as 'immensity.'
Buddhism in Translation , p. 5.
(b) Other Future Buddhas also believe
that they can become Buddhas by fulfilling
Perfections, and in their mental make-up
such belief is predominant. With them Faith
plays a greater role than Wisdom. They are
therefore called Saddhadhika Future
Buddhas, "Future Buddhas with predominant
Faith." Since they are not led by Wisdom but
by Faith in their fulfilment of Perfections
they cannot become Buddhas after four
asankhyeyya and a hundred thousand
aeons, but only after eight asankhyeyyaand
a hundred thousand aeons.13
(c) There are still other Future Buddhas
who rely solely upon their Energy
(Industriousness). For them Wisdom is not a
principal factor. Neither do they place
emphasis on the Faith that Perfections lead
to Enlightenment. Holding that Energy
brings about Buddhahood, they give top

priority to Energy in their fulfilment of


Perfections and become Buddhas only after
sixteen asankhyeyya and a hundred
thousand aeons. They are therefore called
Viriyidhika Future Buddhas, "Future Buddhas
with Predominant Energy."
Thus it should be noted that three
designations Pannadhika, Saddhadhika
and Viriyadhika are applied only to Future
Buddhas. Otherwise one would think that
they belonged to Fully Enlightened Buddhas.
These distinctions exist only while they
remain as Future Buddhas, but once they
attain Buddhahood, they are all identical in
respect of Wisdom, Faith and Energy. One
cannot say which Buddha is more
accomplished than the other in each of
these aspects.
13. Aeon: kappa. which may also be
translated 'world cycle.' A kappa has an age
of enormous length. For details see the
Anudipani.
Pannadhikanam hi saddha manda hoti
panna tikkha;
Saddhadhikanam panna majjhima hoti
saddha balava;

Viriyadhikanam saddha-panna manda


viriyam balavam.14
In Pannadhika Future Buddhas, Wisdom is
strong but Faith is weak;
In Saddhadhika Future Buddhas, Wisdom
is medial but Faith is strong;
In Viriyidhika Future Buddhas, Faith and
Wisdom are weak, but Energy is strong.
Reasons for difference between the three
types of Future Buddhas
As has been stated, Bodhisattas are of
three types with three respective periods of
fulfilment of Perfections, namely, four
asankhyeyya and a hundred thousand
aeons, eight asankhyeyya and a hundred
thousand aeons and six teen asankhyeyya
and a hundred thousand aeons. A reason
this for difference is mentioned in the
Paramidawgan Pyo15, an epic composed by
the celebrated poet of Old Burma - Ashin
Silavamsa16. According to it17 the
difference lies in the Path chosen by the
individual Future Buddha, viz., a Pannadhika
Future Buddha chooses the Wisdom Path
which takes four asankhyeyya and a
hundred thousand aeons to reach the goal;

a Saddhadhika Future Buddha chooses the


Faith Path which takes eight asankhyeyya
and a hundred thousand aeons to reach the
goal; and a Viriyadhika Future Buddha
chooses the Energy Path which takes
sixteen asankhyeyya and a hundred
thousand aeons to reach the goal.
14. Commentary on the first Khaggavisana Sutta of the Sutta Nipata.
15. Dated A.D. 1491 and composed
when the poet was 38, according to the
Introduction, Paramidawgan Pyo, Rangoon
1953. It is the best known work and
masterpiece of the poet. Preface, ibid.
16. A monk poet and literary genius
(A.D. 14531520) who was born in a village
near Taungdwingyi but who made his name
in the city of Ava.
17. But what is mentioned in the epic
with regard to the three types of Future
Buddhas is apparently based on
commentrial statements. It is interesting to
note that, in the author's view, the names
Pannadhika, etc. belong only to Bodhisattas,
but not to Buddhas.
According to the view of other teachers

as mentioned in the Pakinnaka-katha of the


Cariya-Pitaka Commentary, the difference
between the three durations lies in the three
degrees of energy, namely, strong, medial
and weak. ( This view implies that it takes
Pannadhika Bodhisattas only four
asankhyeyya and a hundred thousand aeons
for fulfilment of Perfections because of their
predominant energy; the view is thus not
free from the fault of confusion (sankaradosa)18 as it mixes up Pannadhika Future
Buddhas with Viriyakhika Future Buddhas.)
The view which appeals to the
Commentator Dhammapala and others is
that the difference in duration is due to the
difference in the degrees - strong, medial
and weak of maturity of Perfections leading
to emancipation (Vimutti paripacaniya
Dhamma).
To elaborate, even at the time of
receiving the prophecy the Bodhisattas are
of three types:
(i) Ugghatitannu Bodhisattas,19 (ii)
Vipancittanu Bodhisattas20 and (iii) Neyya
Bodhisattas.21
(i) Ugghatitannu Bodhisattas are those
who have the capacity to attain Arahatship

together with the six Higher Spiritual Powers


(Abhinna)22 and four kinds of Analytical
Knowledge (Patisambhida)23 they can attain
that stage even before the end of the third
line of a verse-sermon of four lines delivered
by a Buddha if they wish to achieve
Enlightenment of a Disciple (Savaka-Bodhi)
in that very existence. ( This is one of the
eight factors for receiving the prophecy.)
18. Fault of confusion; sankaradosa.
The word is also found in Sanskrit which
means in rhetoric the confusion or blending
together or metaphors which ought to be
kept distinct. SED.
19. "One who already during a given
explanation comes to penetrate the truth."
Buddhist Dictionary.
20. "One who realizes the truth after
Explanation." This is said of one who realizes
the truth only after detailed explanation of
that which has already been taught him in a
concise form.
21. "Requiring Guidance" is said of a
person who through advice and questioning,
through wise consideration, and through
frequenting noble-minded friends, having
intercourse with them, associating with

them, gradually comes to penetrate the


truth.
22. They are (1) Psychic Powers (Iddhividha), (2) Divine Ear (dibba-sota), (3)
Penetration of others mind (citta-pariyanana or cetopariya), (4) Divine Eye (dibbacakkhu), (5) Rememberance of former
existences (pubbenivasanussati or
pubbenivasa), and (6) Extinction of.
'influxes' (asavakkhaya). The first five being
mundane can be attained through intense
mental concentration (samadhi) whereas
the last being supramundane can be
attained only through penetrating insight
(Vipassana).
23. They are (1) Analytical Knowledge
of Meaning(attha), (2) of causal relations
( dhamma ) (3) of language (nirutti ) and (4)
sharp intellect (patibhana ) which can define
the above three analytical knowledges.
(ii) Vipancittannu Bodhisattas are those
who have the capacity to attain Arahatship
together with the six Higher Spiritual Powers
(Abhinna) and four kinds of Analytical
Knowledge (Patisambhida); they can attain
that stage before the end of the fourth line
of a verse-sermon of four lines delivered by
a Buddha if they wish to achieve

Enlightenment of a Disciple ( Savaka-Bodhi)


in that very existence.
(iii) Neyya Bodhisattas are those who
have the capacity to attain Arahatship
together with the six Higher Spiritual Powers
(Abhinna) and four kinds of Analytical
Knowledge (Patisambhida); they can attain
that stage at the end of the whole versesermon of four lines delivered by a Buddha
if they wish to achieve Enlightenment of a
Disciple ( Savaka-Bodhi) in that very
existence.
With Ugghatitannu Bodhisattas the
degree of maturity of Perfections leading to
emancipation is so strong that they have to
endeavour only for four asankhyeyya and a
hundred thousand aeons after receiving the
prophecy. With Vipancitannu Bodhisattas the
degree of maturity of Perfections leading to
emancipation is medial and they have to
endeavour for eight asankhyeyya and a
hundred thousand aeons after receiving the
prophecy. With Neyya Bodhisattas the
degree of maturity of Perfections leading to
emancipation is so weak that they have to
endeavour for sixteen asankhyeyya and a
hundred thousand aeons after receiving the
prophecy.

Ugghatitannu Bodhisattas are identical


with Panadhika Bodhisattas; so are
Vipancitannu Bodhisattas with Saddhadhika
Bodhisattas and Neyya Bodhisattas with
Viriyadhika Bodhisattas.
Impossibility of attainment of Buddhahood
before completing the required period of
Perfections
The paddy species that ripens only when
it is three, four or five months old by no
means yields crops in fifteen days or a
month although watering and weeding may
have been done many times a day; its
stems and leaves cannot grow (as much as
one would like) and its ears cannot start
bearing seeds, thrive and mature. In the
same way, it should be noted that all the
three types of Bodhisattas by no means
attain full Buddhahood with its perfectly ripe
fruit of Omniscience before they have
completed the full course of Perfections that
lasts a hundred thousand aeons in addition
to four, eight or sixteen asankhyeyya even
if, since receiving the prophecy, they have
given daily alms like those of Prince
Vessantara24and have observed pertinent
virtues such as morality, etc.
24. Famous for his most daring

generosity. From the time he was made king


at the age or sixteen by his father he gave
alms each day costing him six hundred
thousand pieces of money. Besides, he gave
his white elephant, which had the power of
causing rain, to the drought-stricken citizens
of Jetuttara against the will of his own
people. He was therefore banished to
Vankagiri, and while in exile he gave his son
and daughter to Jujaka, an old brahmin who
wanted to use them as slaves; he also gave
his wife to Sakka who came under the
disguise of a brahmin to ask for her as a test
of his generosity. His existence is said to be
the last of the Bodhisatta before he was
reborn in Tusita, the third highest abode of
celestial beings.
2. Bodhisatta-kicca
Mere desire to possess wealth and not
working for it leads nowhere. Only when one
works hard enough can one hope to gain the
desired object. In the same way, the three
types of Future Buddhas who wish to attain
the above mentioned three respective types
of Enlightenment attain them only when
they have fulfilled their Perfections (Parami),
sacrificed their life and limb in charity
(Caga) and developed their virtues through
practice (Cariya) as means of achieving the

Enlightenment which they so desire.


In a business enterprise the extent of
profit gained is determined by the capital
invested and the effort put in. When the
capital is large and the effort great, the
profit is considerable; when the capital and
effort are fair, the accruing profit is just fair;
when the capital and effort are little, the
profit gained is little. In the same way, there
exist distinctions between Enlightenment
attained by those who make investment in
the form of fulfilment of Perfections,
Sacrifice of life and limb in charity and
development of virtues - the practices which
are conducive to arising of
Enlightenment25(Bodhiparipacaka). The
profits gained in the form of Enlightenment
differ inasmuch as there are differences in
their investment of Perfections, sacrifices
and virtues through Practice.
The differences may be explained as
follows
(1) Samma-Sambodhisattas, Future
Buddhas, who even before the definite
prophecy (made by a Buddha saying "This
person shall attain Buddhahood under a
certain name in a certain World,")26
accumulate merits and make the mental

resolution to become a Buddha.


As mentioned in the passage
Aham pi pubbabuddhesu, buddhattam
abhipatthayim
manasa yeva hutvana, dharnmaraja
asankhiya
in the Buddhapadana of the Apadana,27
a Future Buddha aspires mentally to
Buddhahood in the presence of innumerable
Buddhas throughout incalculable aeons.
After thus making the mental resolution
for attainment of Buddhahood and
accumulating special merits for and
inestimable period of tune, when he
becomes endowed with the eight factors28 (
like Sumedha the Hermit ), a Bodhisatta
receives the definite prophecy from a living
Buddha.
25. Conducive to arising of
Enlightenment Bodhiparipacaka literally,
"That which makes Enlightenment ripen
26. Like Buddha Dipankara who
prophesied the attainment of Buddhahood
by Sumedha.

27. Buddha-Vagga v.4 p.1.


28. See below p.29
Here it should be noted that the act of
resolution by and aspirant to become a
Buddha (abhinnhara)29 is made up of two
phases, as aspiration to Enlightenment prior
to his possession of the eight factors is
mainly mental, his act of resolution made
before Buddhas one after another as not
complete, and he is not yet entitled to the
designation of Bodhisatta.
But when he becomes endowed with
eight factors like Sumedha and, on that very
account, he now makes the resolution
saying:
"Imina me adhikirena katena purisuttame
sabbannutam papunitva taremi Janatam
hahum"30
which means
"As the fruit of this great meritorious
deed done by me for the sake of this
Omniscient Buddha31 (without regard even
for my life,) may I, having myself attained

Omniscient Buddliahood, be able to save


multitudes of beings,"
his act of resolution becomes complete
then and there, and it enables him to be
worthy of receiving the definite prophecy.
It should be noted that this complete act
of resolution (abhinihara) is the great
wholesome consciousness 32(intention or
volition) that arises as a result of his
reflection on the unimaginable attributes of
a Buddha and his great compassion for the
welfare of the entire world of beings. And
this great wholesome consciousness has the
unique power of motivating his fulfilment of
Perfections, Sacrifice of life and limb in
charity and development of virtues through
Practice.
31. An act of resolution to become a
Buddha (abhinihara) the literal meaning of
the word given by the author is directing
one's mind towards attainment of
Buddhahood.
32. Verse 57, Sumedha-katha,
Buddhavamsa
33. Meaning Buddha Dipankara

32. This Abhidhamma term in Pali is


Mahakusala-cutt'uppada
The moment that great wholesome
consciousness arises in the Future Buddha,
he sets himself on the Path leading to
Omniscience. Because he is definitely on his
way to Buddhahood, he now wins the title
Bodhisatta. Owing to the great complete
resolution which, as has been explained
above, is the great wholesome
consciousness, there becomes established
in him the wholesome aspiration for full
Omniscience and the unrivalled ability to
fulfil Perfections, to sacrifice life and limb in
charity and to develop virtues which form
requisites for attainment of Omniscience.
And also because of the aforesaid great
wholesome consciousness he reflects on the
Perfections to be accomplished and
determines the order for doing so. He does
it by means of the knowledge of
investigation of Perfections (Paramipavicaya-nana), etc. which enables him to
penetrate things without a teacher's help.
This knowledge is a precursor to attainment
of Omniscience, it is followed by the actual
fulfilment of Perfections one after another.
As mentioned in the Nidana-katha of the

Cariya-Pitaka Commentary,33 after


receiving the definite prophecy of
Buddhahood, the Future Buddha ceaselessly
and uniquely strives to fulfil Perfections
(Parami, Sacrifices (Caga) and virtues
through Practice (Cariya)34 which are
requisites for achieving the Path-Knowledge
of Arahatship (Arahatta-magga-nana) and
Omniscience (Sabbannuta-nana) by four
means of development, namely, (i)
sabbasambhara bhavana,
(ii) nirantara bhavana, (iii) cirakalabhavana and (iv) sakkacca-bhavana.
33. 'Catasso hi bodhisambharesu
bhavana sabbasambhara-bhavana
nirantara-bhavana cirakala-bhavana
sakkacca-bhavana ca ti."
34. Perfections, sacrifices and conduct
Parami-Caga-Cariya: Paramis are ten in
number Caga here refers to Mahapariccaga,
great offerings or abandonings of
extraordinary nature, which are five kinds of
relinquishing of wealth, of children, of wife,
of limbs and of life. For details of Parami and
Caga see the Anudipani. Cariya literally
means 'conduct, behaviour, or practice'
cultivated for the welfare of both oneself
and others. Cariya is of three categories

namely, (1) lokattha-cariya, practice for the


benefit of all beings (2) Natattha-cariya,
practice for the benefit of one's own kith
and kin, and (3) Buddhattha-cariya, practice
and efforts to achieve Enlightenment.
Of these four (i) sabbasambharabhavana is complete development of the
entire range of Perfections, (ii) nirantarabhavana is development of Perfections
throughout the minimum period of four
asankhyeyya and a hundred thousand
aeons, or the medial period of eight
asankhyeyya and a hundred thousand aeons
or the maximum period of sixteen
asankhyeyya and a hundred thousand
aeons, without a break of even a single
existence, (iii) cirakala-bhavana is
development of Perfections for a long
duration which is not an aeon less than the
minimum period of four asankhyeyya and a
hundred thousand aeons; and (iv) sakkaccabhavana is development of Perfections with
seriousness and thoroughness.35
Moral Qualities of a Future Buddha
The Future Buddha, who has received the
definite prophecy is strongly moved by great
compassion for beings when he sees these
helpless ones who have no refuge in this

difficult journey of life, who are beset with a


variety of intolerably acute sufferings such
as those springing from birth, old age,
sickness and death; of killings,
imprisonment of beings maimed and
disabled, of hardships associated with
earning a living and the sufferings of beings
in woeful states. Being so moved by this
great compassion, he forbears his own
suffering from such outrageous oppressive
atrocities as cutting off of the hand, the leg,
the ear, etc. perpetrated against him by
those totally blind and ignorant people, and
his compassion for them is long and
enduring.
He suffuses them with compassion an
this manner. "How shall I treat these people
who have wronged me? I am of truth the
person who is striving for Perfections with a
view to liberating them from the woes of the
cycle of births. Powerful indeed is delusion!
Forceful indeed is craving! Sad it is that,
being overwhelmed by craving and
delusion, they have committed such great
offences even against me who am
endeavouring to liberate them thus.
35. With seriousness and
thoroughness, sakkacca usually taken to be
respect or reverence, is rendered here as

seriousness and thoroughness. See the


Anudipani for full interpretation of sakkacca
under sakkacca-dana in types of dana in
group of twos.
Because they have perpetrated these
outrages, serious troubles lie in wait for
them."
Shedding his compassion on them thus
he tries to find suitable ways and means to
save them and reflects: "Being
overwhelmed by craving and delusion, they
have wrongly taken what is impermanent to
be permanent, suffering to be happiness,
nonself to be self and unpleasantness to be
pleasantness. In what way shall I go to their
rescue and get them out of suffering that
arises owing to a cause."
While contemplating thus the Bodhisatta
rightly discerns that forbearance (khanti) is
the only means to set beings free from the
bondage of existence. He does not show
even the slightest anger to beings who have
outraged him by cutting off his limbs, etc.
He thought to himself, "As the result of
demeritorious deeds done in my past
existences I deserve the suffering now.
Since I myself have done wrong previously,
this suffering I deserve, I am the one who

has started the wrongdoing." Thus he takes


the offence of others upon himself.
It further occurs to him thus. "Only with
forbearance, will I be able to save them. If I
do wrong to the wrong doer I will become
like him; I will not be different from him.
How then can I liberate them from the woes
of the cycle of births? Never can I.36
Therefore, resting on the strength of
forbearance which is the basis of all
strengths, and taking their misdeeds upon
myself, forbear I will; and with lovingkindness and compassion as guides, I shall
fulfil the Perfections. Only by so doing will I
attain Omniscient Buddhahood. Only by
having attained Omniscient Buddhahood will
I be able to save all beings from suffering
that arises owing to a cause." He thus sees
the correct situation as it stands.
Having observed thus, the Future Buddha
fulfils his Perfections in a unique manner the Perfections being ten ordinary ones, ten
superior ones and ten most superior ones,
thirty in all, known as Requisites of
Enlightenment (Bodhisambhara). The
fulfilment of Perfections takes place in the
above-mentioned four ways of
development.37

36.The author mentions that the


above exposition of the moral qualities of a
Future Buddha is drawn from
Bodhisambhara-vannana of the Jinalankara
Tika.
37. See page 19
Not living long in celestial abodes while
fulfilling Perfections
Before he attains the complete fulfilment
of Perfections as in the existence of
Vessantara,38 while still fulfilling
Perfections, sacrificing life and limb in
charity and developing practices is a unique
manner, a Future Buddha may be reborn
frequently as a divine being of long life in
consequence of his great meritorious deeds.
But he chooses to cut short his life in the
divine world by means of intentional death
(adhimutti-marana)39 because it is difficult
to fulfil Perfections in those celestial abodes;
accordingly, he is reborn in many a world of
human beings where he can continue to
fulfil Perfections.
Perfections compared with an ocean
However enormous an ocean may be, it
is finite in its extent, being limited by its bed

at the bottom, by its surface at the top and


encircled by cakkavala mountains on all
sides. On the other hand, the ocean of
Perfection in alms-giving (dana-parami)
fulfilled and accumulated by the Future
Buddha is infinite in its extent, its
dimensions are limitless. With regard to this
particular Perfection of alms giving one
cannot define its limits by the extent of
external properties given away; by the
amount of flesh or blood given away; or by
the number of eyes or heads sacrificed.
Likewise, one cannot speak of limits of other
Perfections such as that of morality (silaparami.) Thus in this comparison of the
ocean with the ocean of Perfections, it
should be noted that the former is limited in
capacity however vast it may be whereas
the latter is of infinite magnitude.
38. Future Buddha Gotama as King of
Jetuttara, the last rebirth in the human world
before the Bodhisatta appeared again as
Prince Siddhattha. See also note on p. 12.
39. See adhimutti-marana in the
Anudipani
Future Buddhas do not feel even intense
pains

At noon during the hot season a man


may go down into a deep lake and take a
bath there submerging himself; and while he
is so doing he dose not take note of the
intense heat that descends from the sky. In
the same way the Future Buddha who
suffused himself with great compassion,
while seeking the welfare of beings, goes
down into the ocean of Perfections and
submerges himself there. Since he is
suffused with great compassion, he does not
feel even intense pains, caused by cutting
off his limbs, etc. by evil cruel persons, as
sufferings.
Long duration needed for fulfilment of
Perfections
A Future Buddha has to fulfil Perfections
at least four asankhyeyya and a hundred
thousand aeons from the time of his
receiving the prophecy to the last existence
when he achieves the completion of his
fulfilment of Perfections (as in the existence
of Vessantara). According to the Samyutta
Nikaya. an aeon is a period of time during
which, if the bones of a being were piled up,
the size of that pile would become as high
as a mountain. Therefore the number of
births taken by the Future Buddha during
the long period of four asahkhyeyya and a

hundred thousand aeons would be larger


than that of drops of water in a great ocean.
Among these existences there is none that
has not witnessed his fulfilment of
Perfections and none that has passed in
vain.
The accounts of fulfilment of Perfections
by the Future Buddha as mentioned in the
550 Jataka stories and in the stories of
Cariya-Pitaka are just a few examples out of
the total experiences which he had during
the long period of four asankhyeyya and a
hundred thousand aeons. It is like a bowl of
water taken out of a great ocean in order to
sample its salty taste. The Buddha told
these stories as illustrations as occasions
arose and under appropriate circumstances.
The number of stories he had told and the
number of stories he had not may be
compared to the water in a bowl and the
water in a great ocean respectively.
The Perfection of alms-giving fulfilled by
the Buddha is sung in praise in the
Jinalankara as follows:
* So sagare jaladhikam rudiram adasi
* bhumim parajiya samamsam adasi
danam

* meruppamanam adhikan ca
samolisisam
* khe tarakadhikataram na yanam adasi.
40
Aiming at Infinite Wisdom, and full of
faith and fervour, that Bodhisatta had given
in charity his ruby-red blood in quantities
much more than drops of water in the four
oceans, aiming at Infinite Wisdom and full of
faith and fervour, he had given in charity his
naturally soft and tender flesh in quantities
which would exceed the great earth that is
240,000 yojanas. in extent, aiming at
Infinite Wisdom and full of faith and fervour,
his heads with glittering crowns studded
with nine gems he had given in charity
would pile up higher than Mount Meru,
aiming at Infinite Wisdom and full of faith
and fervour, he had given in charity his
wondrous smiling eyes, dark as corundum or
of a beetle's wing, more numerous than the
stars and planets in the space of the
universe.41
(2) Future Private Buddhas (a) called
Pacceka-Bodhisattas have to fulfil their
Perfections for two asankhyeyya and a
hundred thousand aeons They cannot

become Private Buddhas if their duration of


fulfilment of Perfections is less than that
number of aeon. Because as has been said
in the chapter dealing with previous
Bodhisattas, Enlightenment of a Private
Buddha (Pacceka Buddha) cannot become
mature before they have completed the full
course of Perfections.
40. Verse 31 under VI. Bodhisambharadipani-gatha
41. This is the translation of the
Burmese version of the Pali verse. Moved by
the awe-inspiring sacrifices of the
Bodhisatta, the illustrious author has
rendered it in a most ornate language with
appropriate elaborations. Incidentally it is a
good example of Pali-Myanma nissala
translation.
(3) Future Disciples called SavakaBodhisattas are (a) Future Chief Disciples
(Agga savaka), a pair of Disciples like the
Venerable Sariputta42 and the Venerable
Moggallana,43(b) Future Great Disciples
(Maha savaka), those like the eighty Great
Disciples44 in the lifetime of Buddha
Gotama and (c) Future Ordinary
Disciples45(Pakati savaka), all arahats other
than those mentioned above. Thus there are

three categories of Future Disciples.


Of these three categories (a) Future Chief
Disciples have to fulfil their Perfections for
one asankhyeyya and a hundred thousand
aeons (b) Future Great Disciples, for a
hundred thousand aeons, and as for (c)
Future Ordinary Disciples, duration of their
fulfilment of Perfections is not directly given
in the Texts. However, it is said in the
Commentary and Sub-Commentary of the
Pubbenivasakatha (in the Mahapadana
Sutta46) that Great Disciples can remember
their past lives for one hundred thousand
aeons and Ordinary Disciples for less than
that figure. Since fulfilment of Perfections
takes place in every existence of theirs, it
may be inferred that Future Ordinary
Disciples have to fulfil Perfections not more
than a hundred thousand aeons. The
duration of their fulfilment of Perfections is
thus indefinite: it may be one hundred
aeons or one thousand aeons, etc.
According to some, it may be just one or two
existences as illustrated by the story of a
frog.47
42. His name prior to his
enlightenment was Upatissa.
43.. His name prior to his

enlightenment was Kolita.


44. The enumeration of the eighty
Great Disciples begins with the Venerable
Kondanna and ends with the Venerable
Pingiya
45. Disciples other than the Chief
Disciples and Great Disciples of the Master
are Ordinary Disciples. Vis Tika. II, 45.
46. The fourteenth Sutta of the Digha
Nikaya it deals elaborately with the life of
Buddha Vipassi, the first of the seven
Buddhas preceding Buddha Gotama.
Because it contains the largest number of
bhanavaras or sections it came to be known
as "King of Suttas" in the commentaries.
47. It so happened that the frog was
reborn as a deva after hearing the voice of
the Buddha who was delivering a sermon.
As a deva he visited the Buddha and
became a 'stream-winner' as a consequence
of hearing the Dhamma from the Buddha.
For details see the story of Manduka in the
Vimana-vatthu.
3. Buddha

As has been said before, after fulfilling


their Perfections for their respective
duration, the three types of Future Buddhas
attain the Fourfold Knowledge of the Path
(Magganana), which is understanding of the
Four Noble Truths by himself without a
teacher's help, as well as Omniscience
(Sabbannutanana), which is understanding
of all principles that are worthy of
understanding. They acquire at the same
time the special attributes of a Buddha that
are infinite (ananta) and immeasurable
(aparimeyya). Such attributes are so
immense that, if a Buddha extols the
attributes of another Buddha without
touching on any other topic for an aeon, the
aeon may come to an end, but the
attributes will not. The 'Noble Person who
has thus attained Enlightenment with no
equal in the three worlds is called an
Omniscient Buddha or a Perfectly SelfEnlightened One (Samma-sambuddha).
After fulfilling the necessary Perfections
for two Asankheyya and a hundred thousand
aeons, a Private Buddha attains
Enlightenment consisting of the InsightKnowledge of the Path which is
understanding of the Four Noble Truths
(Magganana) by himself without a teacher's
help. But he does not achieve Omniscience

and the Ten Powers (Dasabalanana).48etc.


The Noble Person who has thus attained
Enlightenment is called a Private Buddha or
a Minor Buddha (Pacceka-Buddha).
After fulfilling the necessary Perfections
for one asankhyeyya and a hundred
thousand aeons if he is a Future Chief
Disciple, or a hundred thousand aeons if he
is a Future Great Disciple, or a hundred
aeons or a thousand aeons or any smaller
number of aeons if he is a Future Ordinary
Disciple, a Future Disciple attains
Enlightenment consisting of the InsightKnowledge of the Path which is
understanding of the Four Noble Truths
(Savaka-Bodhinana), with the help of a
teacher who is a Buddha. The Noble Person
who has thus attained Enlightenment of a
Disciple (Savaka-Bodhinana) is called an
Enlightened Disciple (Savaka-Buddha); he
may have the status of a Chief Disciple, a
Great Disciple or an Ordinary Disciple.
48. The Dasa-Nipita of the Angutara
Nikaya enumerates the Ten Powers
(Dasabalanana) as follows:
(1) Thanatthana nana, knowledge
according to reality as to the possible as
possible and the impossible as the

impossible,
(2) Kammavipaka nana, knowledge of
the result of the past, present and future
actions,
(3) Sabbathagamini patipada nana,
knowledge of the path leading to the welfare
of all.
(4) Anekadhatu Nanadhatu lokanana,
knowledge of the world with its many
different elements.
(5) Nanadhimuttikata nana, knowledge
of the different inclinations of beings,
(6) Indriya paropariyatta nana,
knowledge of the lower and higher faculties
of beings.
(7) Jhanadi Samkilesa Vodanavutthana
Nana, knowledge of the defilements, purity
and rising with regard to jhana,
concentration, attainments etc.
(8) Pubbenivasa nana, knowledge of
remembering many former births.
(9) Cutupapata nana, or Dibbacakkhu
nana, knowledge of perceiving with the

divine eye how beings vanish and reappear


according to their actions (Kamma), and
(10) Asavakkhaya nana, knowledge of
the extinction of all moral intoxicants
(impurities that befuddle the mind). i.e.
Arahattamaggana nana.
4. Buddha-kicca
Among these Great Personages namely,
Omniscient Buddhas, Private Buddhas and
Enlightened Disciples, Omniscient Buddhas
are called Tarayitu49Beings, the Mast
Supreme Ones, who, having themselves
crossed over the ocean at Samsara,50 save
others from its perils.
Private Buddhas are called
Tarita51Beings, the Noble Ones who have
crossed over the ocean of Samsara on their
own, but are unable to save others from its
perils. To elaborate: Private Buddhas do not
appear in an age when an Omniscient
Buddha makes his appearance. They appear
only in the intervening period between the
lifetime of two Buddhas. An Omniscient
Buddha realises far himself the Four Noble
Truths without guidance and has the ability
to teach and make others understand them.

A Private Buddha also realises the Four


Noble Truths on his own, but he is in no way
able to teach and make others understand
them. Having realised the Path, Fruition and
Nibbana (Pativedha)52 he is unable to
recount his personal experiences of these
attainments because he lacks possession of
appropriate terminology for these
supramundane doctrines. Therefore a
Private Buddha's knowledge of the Four
Truths (Dhammabhisamaya)53 is compared
by the commentators to a dumb person's
dream or an ignorant peasant's experience
of a city life for which he has no words to
express. Private Buddhas (Tarita Beings) are
thus those who have gone across Samsara
on their own, but who are in no position to
help others cross.
Private Buddhas may bestow monkhood
on those who wish to become monks, and
they may give them training in special
practices of the holy life (Abhisamacarika)54
thus:
"In this calm manner you should step
forward, step backward, you should see, you
should say," and so on; but they are not
able to teach them how to differentiate
between mind and matter (nama-rupa), and
how to view them in terms of their

characteristics, namely, impermanence,


unsatisfactoriness and insubstantiality, etc.
so that they may reach the stage of
realisation of the Path and Fruition. (The
next paragraph is omitted )55
Noble Disciples who are SavakaBodhisattas, are called Tarita Beings as they
have been helped cross the ocean of
Samsara and saved by Omniscient Buddhas.
To illustrate, Upatissa, the wandering
ascetic, who was to become the Venerable
Sariputta, became established in the Path
and Fruition of Sotapatti, on hearing from
the Venerable Assaji the following stanza:
Ye dhamma hetuppabhava
tesam hetum tathagato. 56
From this account one would think Noble
Disciples could be both those who have
been saved (Tarita Beings) by others and
those who have saved others ( Tarayitu
Beings). But the teaching of a Buddha's
disciple has its origin in the Buddha; it does
not originate from the Disciple himself. He
does not preach a sermon of his own
without taking help and guidance from the
teaching of the Buddha. Therefore such
Disciples are to be called Tarita Beings, not

Tarayitu Beings, as they can by no means


realise the Four Noble Truths without a
master; and their realisation of the Path and
Fruition can take place only with the
master's help and guidance.
As has been said, Private Buddhas and
Noble Disciples are Tarita Beings and Trita
Beings respectively. Hence after their
realisation of the Path and Fruition of
Arahatship they entered into the stage of
attainment of Fruition (Phala samapatti) and
attainment of Cessation (Nirodha samapatti)
for their own enjoyment of bliss of Peace,
not working for the benefit of others. On the
other hand, an Omniscient Buddha (SammaSambuddha) would not remain working for
his interest only. In fact, even at the time of
fulfilling Perfections he resolves:
"Having understood the Four Noble
Truths I will make others understand the
same (Buddho bodheyyam)," and so on.
Accordingly, he performs the five duties of a
Buddha continuously day and night.57
Because he has to perform the five
duties of a Buddha, the Buddha takes rest
just a little while after his day-meal each
day. At night he rests only for one third of
the last watch of the night. The remaining

hours are spent attending to his five duties.


Only those Buddhas who are possessed
of energy in the form of unique and supreme
diligence (payatta ), one of the glories
(Bhaga ) of a Buddha, are able to perform
such duties. The performance of these
duties is not the sphere of Private Buddha
and Disciples.
49. Tarayitu. literally, "one who makes
other cross" and helps them through.
50. Samsara, literally, moving about
continuously from one life to another, i.e.
cycle of births.
51. Tarita, Grammatically speaking, it
is a Past Participle form of tarati meaning to
cross or to pass over.
52. Pativedha, literally, penetration. It
is one of the three aspects of the Buddha's
Teaching, the first two being pariyatti and
patipatti, learning of the scriptures and
engagement in practices respectively.
53. (Dhammabhisamaya)literally,
truth-realisation, which is Penetration of the
Four Noble Truths according to the
commentaries.

54. Abhisamacarika "belonging to the


practice of the lesser ethics, according to
PED; "the minor precept," according to CPD.
55. The next paragraph in the original.
The text deals with the Uposatha services
observed by Pacceka Buddhas. This account
is too technical for lay readers, and we have
thus omitted it from our translation.
56. This is only half of the gatha, and
the remaining two lines read:
Tesan ca yo nirodho
evam vadi mahasamano
57. Here the author asks to see details
of the five duties of a Buddha in the
exposition on the attributes of Bhagava in
the Gotama-Buddhnamsa in a later volume.
TOP
This page at Nibbana.com was last
modified: 11/25/2004 18:19:42
Bravenet Hit Counter
Powered by Bravenet
View Statistics

Page Views Since 12-Jan- 2002


Site Meter
To be continued
BACK TO MAIN PAGE
MINGUN SAYADAW
Chronicle of Twenty-four Buddhas
Edited and Translated by
Professor U Ko Lay and U Tin Lwin
Yangon, Myanmar
{short description of image}
{short description of image}
{short description of image}
Volume One, Part Two
1
Buddha Dipankara
Dhammadassi
2
Buddha Kondanna
Siddhattha
3
Buddha Mangala
Tissa
4
Buddha Sumana
Phussa
5
Buddha Revata 19

15

Buddha

16

Buddha

17

Buddha

18

Buddha

Buddha Vipassi

6
Buddha
7
Buddha
Vessabhu
8
Buddha
Kakusandha
9
Buddha
Konagamana
10
Buddha
Kassapa
11
Buddha
12
Buddha
13
Buddha
14
Buddha

Sobhita 20
Buddha Sikhi
Anomadassi 21
Buddha
Paduma

22

Narada 23

Buddha

Padumuttara 24

Buddha

Buddha

Sumedha
Sujata
Piyadassi
Atthadassi

1. DIPANKARA BUDDHAVAMSA
(The author discusses briefly the
Myanma word Buddhavan derived from the
Pali Buddhavamsa. Then he goes on to say
as follows:) The definition of Buddhavamsa
is this: ito hettha kappasatasahassadhikesu
catusu asankhyeyyesu uppannanam
pancavisatiya Buddhanam uppannakappadi
paricchedavasena pavenivittharakatha
Buddhavamso nama.
From this definition the meaning of
Buddhavamsa should be understood as "a
description and exposition of the lineage of
the twenty-five Buddhas, who had come into
being over the past four asankheyya and

one hundred thousand aeons, with their


thirty-two particulars such as the crores
concerned, their names, clans, families. is
Buddhavamsa
Though the chronicle of all these
Buddhas with their particulars such as the
aeons, etc. is called Buddhavamsa, when
each individual or them is spoken of, the
same term Buddhavamsa is applicable to
the life-story of each Buddha. (For example)
though the word Sangha is a term for the
whole Order or Noble Ones, each and every
one of them can also be called Sangha.
Therefore it should be understood that in
this section called Dipankara Buddhavamsa,
the life story (with the aeon to which he
belonged, etc.) of Buddha Dipankara will be
dealt with.
In the Buddhavamsa Text, the account of
Buddha Dipankara does not contain in detail
the events that took place at the time of his
conception and birth. Only this much is
mentioned about him in the Sumedhakatha,
Story of Sumedha.
Evam me siddhipattassa vasibhuwssa
sasane

Dipankaro nama jino uppajji


lokanayako.
Uppajjante ca jayante bujjhante
dhmmadesane
caturo nimitte naddasim jhanarati
samappito.
[The Bodhisatta Sumedha the Hermit
says:] "When I have thus become
accomplished in asceticism [Jhanas and
Abhinnas] there appeared Buddha
Dipankara, Lord of the whole world.
"Being totally absorbed in the bliss of
Jhana, I have not seen the wondrous
phenomena that took place on the four
occasions of his conception, birth,
Enlightenment and delivery of the First
Sermon."
Thus the Buddhavamsa Text refers only
briefly to the appearance of Buddha
Dipankara in the story of Sumeda. It is only
in the Buddhavamsa Cornmentary that we
find the full story of Buddha Dipankara with
details of events in serial order starting from
the episode of his rebirth in the abode of
Tusita Gods.

Four asankhyeyya and one hundred


thousand aeons before the present Bhadda
Kappa1there appeared in one Saramanda
Kappa the three Buddhas -- Tanhankara,
Medhankara and Saranankara -- one arter
another. After that came an Antara Kappa,
an aeon of decrease with the human lifespan of one hundred thousand years. Then
in the city of Rammavati reigned King
Sudeva. During his reign Buddhisatta
Dipankara was enjoying life in the celestial
abode of Tusita after his fulfilment of the
Perfections. Deities from the ten-thousand
world-system approached him with a
request, in compliance with which the
Bodhisatta took conception in the womb of
Sumedha, Queen of Sudeva, on the fullmoon day of Asalha [June-July] when the
moon was in conjunction with the planet of
Uttarasalha. Having been tended upon by a
great retinue and after ten full months the
Bodhisatta was born.
At the moments of his conception and
birth there appeared thirty-two portentous
phenomena such as trembling of the
thousand world systems, etc.
(These thirty-two phenomena usually
take place on the four occasions of every
Bodhisatta's conception, birth,

Enlightenment and teaching of the First


Sermon. These phenomena common to all
Bodhisattas will be described when we
come to the Chronicle of Buddha Gotama. In
the Buddhavamsa Commentary, however,
these thirty-two phenomena and their
subsequent happenings are elaborately told
in the chapter on Bodhisatta Dipankara's
conception.)
Thereafter Prince Dipankara was bruught
up in luxury, and when he came of age, he
ascended the throne.
As a king he lived in three golden
palaces -- Hamsa Palace (Hamsa Pasada),
Heron Palace (Konca Pasada) and Peacock
Palace (Mayura Pasada) - by rotation for ten
thousand years. There were about three
hundred thousand well ornamented female
attendants. His Chief Consort was Paduma
and his son Prince Usabhakkhandha.
Enjoying a divine-like kingly life in the
three palaces, Prince Dipankara went out to
the royal garden to enjoy himself; on the
way saw an old man, a sick man and a dead
man who were Deva messengers. Overcome
by religious emotion (samvega) he returned
from the garden and entered the city. When

he wanted to go out again to the garden for


the fourth time, he summoned his elephantkeeper and said: "Today I will visit the royal
garden for sightseeing. Get the elephants
ready." "Very well, Your Majesty," said the
royal elephant-keeper and had eighty-four
thousand elephants prepared. Dressed in a
costume offered by Deva Vissakamma and
accompanied by eighty-four thousand
elephants and a large army of troops, he
entered the garden, riding the state
elephant. Having descended from the
elephant's back he roamed sightseeing all
over the garden, sat on a cool and pleasant
stone slab and aspired to go forth from the
world. Then Maha Brahma, an Arahat of
Suddhavasa abode, brought the eight
requisites and appeared at a place where he
could be seen. Seeing the eight requisites
the Bodhisatta asked what they were; when
told that they were the paraphernalia of a
monk, he took off his royal attire and
handed it over to the royal treasurer, cut of
his hair with his sword and threw it up into
the sky.
Then Sakka, king of Devas took the hair
knot in a golden receptacle and enshrined it
in a cetiya called Makuta; it is three yojanas
in size and built of emerald stones on Mount
Meru.

The Bodhisatta then put on the robes


offered by the Brahma and threw up into the
sky his old raiment which was received and
enshrined by the Bramha in a cetiya (called
Dussa), twelve yojanas in size, in the
Suddhavasa Brahma abode.
A crore of people who had heard of the
prince's donning of the robe followed his
example and became monks themselves.
Together with these monks who had thus
followed in his footsteps, Bodhisatta
Dipankara practised austerity called
dukkaracariya. On the full-moon clay of
Vesakha on which he was to become a
Buddha. He entered a town for alms-food. It
was the day that townsfolk happened to be
making pure milk-food for propitiating gods;
nevertheless, the food was offered to the
Bodhisatta and his one crore of followers.
Having taken the milk-food, the
Bodhisatta spent the daytime in sala grove
of the neighbourhood and in the evening,
leaving behind all his followers, headed
alone for the great Bodhi Tree.
Enlightenment and Teaching of the
Dhammacakka Discourse

On the way the Bodhisatta accepted


eight handfuls of grass from an heretic,
Sunanda by name, and no sooner had he
spread out the grass at the foot of the Bodhi
tree than the Aparajita Pallanka,
Unconquered Seat," fifty-three cubits in size,
appeared.
(With regard to the size of the seat
which was fifty-three cubits, some say the
size means the height and others say it
means the breadth as found in the SubCommentaries of the Inwa Period. These
commentarial statements in detail will be
dealt with when we come to the story of
Buddha Gotama.)
Sitting cross-legged on the
"Unconquered Seat", under the Bodhi tree
(pipphala, ) the Bodhisatta put forth energy
of four levels2 and overcame Mara and his
army; he gained Pubbenivasa Nana (Wisdom
that enables one to know the series of
previous existences) in the first watch of the
night; Dibbacakkhu Nana (Wisdom that
helps one see even the most subtle form
from a far distance like a divine eye) in the
middle watch; and contemplated in the last
watch the doctrine of Paticcasamuppada,
"Dependent Origination", in the forward

order, revolving of the wheel of samsara and


in the backward order, stopping of it;
thereafter he entered upon the Fourth Jhana
through Anapana Meditation; emerging from
it and reflecting on the five aggregates, he
discerned the fifty characteristics
concerning rise and fall of these aggregates
and developed Vipassana Insight, up to the
stage of Gotrabhu Nana3 . As soon as the
sun rose, this Vipassana development led to
the penetration of the Path and Fruition of
Arahatship, of all the attributes of a Buddha
and to the incomparable Buddhahood which
is supreme in the three worlds.
After attaining Buddhahood the Buddha
passed seven days at each of the seven
sites around the Bodhi Tree enjoying the
bliss of Fruition (Phala-samapatti). Having
granted the Brahma' s request for his
teaching, the Buddha delivered the First
Sermon, Dhammacakkappavattana Sutta, at
Sunandarama and one hundred crores of
humans, Devas and Brahmas realized the
Four Truths.
At the time of his Enlightenment and
that of his teaching the
Dhammacakkappavatta Sutta, thirty-two
portentous phenomena occurred.

These phenomena (on the four


occasions) when Bodhisatta Dipankara was
conceived, born, attained Buddhahood and
taught the First Sermon occured unknown or
unseen by Sumedha the Hermit as he was
absorbed in the bliss of Jhanas. (This has
been stated above.)
The Buddha's journey
After teaching the First Sermon; Buddha
Dipankara set out on a journey for the
benefit of humans, Devas and Brahmas;
while staying at Sudassana Monastery in
Rammavati at the invitation of the citizens,
the Buddha went out to accept the almsfood offered by them; while he was
partaking of the food there took place a
violent earthquake as a result of Sumedha's
contemplation of the Perfections; the people
present on that occasion were frightened
and asked the Buddha about the cause of
the earthquake; on hearing from the Buddha
that there was nothing to fear as the cause
was Sumedha's contemplation of the
Paramis they visited and acclaimed him,
who thereafter entered the forest. All this
has been told in the story of Sumedha. What
remains to be told is the following:
When the citizens of Rammavati had

finished their offering of alms-food to


Buddha Dipankara and his four hundred
thousand bhikkhus, they paid obeisance to
the Buddha with flowers, scents, etc. and
assembled to listen to his sermon.
Dipankara Buddha then addressed the
assembly:
1. Danam nama sukhadinam nidanam
paramam matam
dibbanam pana bhoganam patitthati
pavuccati.
"Dana should be understood as the
noble cause of human, divine and Nibbanic
happiness; it is said to be the basis of divine
enjoyments".
"Beginning with these words the
pleasant talk on the practice of dana
(Danakatha) was given".
2. Silam nam etam idhaloka-paraloka
sampattinam mulam.
Slia means the root of various forms
of prosperty in this life and the next.
In this and many other ways the talk

on morality (Silakatha) was given in detail.


3. Next, Buddha Dipankara gave a
talk on divine abodes (Saggakatha) to
explain as to which sila leads to hich divine
happiness. "This divine abode is desirable,
pleasant and delightful, and indeed happy.
This abode provides constant merriment
and gaiety. Catumaharajika Devas enjoy
celestial happiness for nine million years in
terms of human reckoning". In this way the
benefit of heavenly attainment was taught.
4. After persuading, convincing and
inspiring the people with this teaching so
that they might be inclined to perform Dana
and Sila, the Buddha proceeded to teach
that even such heavenly bliss was not
permanent and that one should not crave it
very passionately. In this way the Buddha
pointed out the disadvantages,
unworthiness and foulness of sensual
pleasures and also the advantages of
emancipation from them; he ended his
discourse with a talk on Deathless Nibbana.
With this discourse given to the people
the Buddha established some of them in the
Three Refuges, some in the Five Precepts,
some in the Sotapatti-phala (Fruition of the
'Stream-Winner'), in the Sakadagamiphala

(Fruition of the 'once Returner' in the


Anagami phala (Frution of the non-Returner)
. Some in the Arahatta-phala (Frution of
Arahatship). Some in the threefold
knowledge, in the Sixfold Higher Knowledge,
or in the eight attainments4; the Buddha
then left the city of Rammavati and entered
Sudassana Monastery.
Three occasions of the Buddha's teaching
(Dhammabhisamaya)
Having spent forty-nine days in the
neighbourhood of the Bodhi Tree after his
Enlightenment, Buddha Dipankara delivered
the First Sermon of Dhammacakka at
Sunandarama at the request of Maha
Brahma and administered the Dhamma,
Elixir of Immortality to one hundred crores
of Devas and men.
(This was the first Dhammabhisamaya.)
Next, knowing that his son Prince
Usabhakkhandha had become intellectually
mature, Buddha Dipankara gave a sermon
and administered the Dhamma, Elixir of
Immortality, to ninety crores of Devas and
men headed by the prince (just like our
Buddha taught his son Rahula the Cula

Rahulovada Sutta that led him to Fruition of


Arahatship).
(This is the second Dhammabhisamaya.)
Finally, after defeating the heretics near
the sirisa tree at the city-gate of Rammavati
and displaying the Twin Miracle of water an
fire the Buddha taught the Abhidhamma,
sitting on the stone slab of Pandukambala at
the foot of parichattaka tree in Tavatimsa
Abode, and administered the Dhamma,
Elixir of Immortality, to ninety crores of
Devas and men headed by the Deva who in
his previous existence had been the
Buddha's mother Sumedha Devi.
(This is the third Dhammabhisamya.)
Three occasions of the Disciples' meeting
(sannipata)
There were three occasions of meeting
of Buddha Dipankara's Disciples, one of
them being Sunandarama where Arahats
numbering about one hundred thousand
crores from all regions specially met for the
first time.
(This was the first sannipata.)

Next, the Disciples' meeting took place


on Mount Nirada. Once while wandering
from place to place with four hundred
thousand bhikkhus, Buddha Dipankara
arrived at the delightful Mount Narada which
was full of marvellous features.
The mountain was occupied by a divine
yakkha named Naradeva and people
brought annually even human beings as
sacrificial offenng in this honour.
Seeing that the people were endowed
with the merits of their past deeds to rely
upon, the Buddha ascended the mountain
alone leaving behind his bhikkhus.
Thereupon the yakkha became furious and
caused the trembling of the mountain to
scare the Buddha away. On seeing the
Buddha serene and undisturbed although he
had used all his might to frighten the
Buddha, it occurred to him thus: "Ths great
monk is indeed wonderful! Powerful indeed
is he! The evil consequences of what I have
done will come back to me. There is no
refuge for me other than this great monk.
Like a man who slips and falls onto the
ground has to rely on the same ground to
get up, I will now take refuge in this very
monk."

With this thought he bowed before the


Buddha touching with his head the Buddha's
feet, the soles of which were adorned with
one hundred and eight signs; he also
begged the Buddha's pardon and took
refuge in him. Then the Buddha gave him
Danakatha, Silakatha, etc. in serial order at
the end of which Naradeva and his retinue
of ten thousand yakkhas were established in
Sotapattiphala.
On the day Naradeva thus became a
Sotapanna, people from all over Jambudipa
brought a man from each village to make
sacrificial offering to the yakkha. They also
brought with them large quantities of
sesamum, rice, beans of various kinds,
butter, ghee, honey, molasses, etc.
Naradeva handed back all these food-stuffs
to the people and entrusted the men,
originally meant for sacrifice, to the Buddha.
Then the Buddha ordained these men by
the "Ehi bhikkhu" formula and helped them
all achieve Arahatship within seven days: on
the full-moon day of Magha (JanuaryFebruary), staying in the middle of one
hundred crores of Arahats, the Buddha gave
instructions of Patimokkha at the Disciples'
meeting of four features.

An "Ehi bhikkhu' monk does not need to


seek the bowl, robes, etc. to become a
recluse; on being invited by the Buddha
"Come, O monk", his appearance of a lay
man vanishes, and he assumnes the
appearance of a monk of sixty years'
standing in the Order.
The four features of a Disciples' meeting
are:
(1) all participants are "Ehi bhikkhu
monks
(2) all participants are winners of
Chalabhinna (Sixfold Higher Knowledge);
(3) all participants come together
without being summoned by the Buddha,
and
(4) the congregation takes place on
the full moon of the month, the fifteenth day
Uposatha.
The above-mentioned story of the divine
yakkha Naradeva comes from the
Buddhavamsa Commentary
In the Buddhavamsa Text, however, just

this simple narration is given: "Again, when


Buddha Dipankara had gone into quietude
on the top of Narada Mountain, there
gathered one hundred crores of Arahats who
were free from defilements."
(This was the second sannipata.)
Once Buddha Dipankara observed vassa
(rains retreat) on Mount Sudassana. When
the vassa was over, people of Jambudipa
came to the mountain to celebrate their
annual mountain-top festival. They then
happened to encounter the Buddha, listened
to his sermon and, were so delighted with it
that they became monks. When the Buddha
taught them again on the Maha Pavarana
Day (the full moon of Assayuja (SeptemberOctober) the newcomers won Arahatship
through the stages of Vipassana Insight and
of the Path as a result of their contemplation
of conditioned things in the three planes of
existence. The Buddha held Pavarana
ceremony5 with ninety thousand crores of
Arahats.
(This was the third sannipata.)
The ordinary sermons given by Buddha
Dipankara led to realization of the Four
Truths (attainment of Liberation) by

thousands of beings, by countless


individuals.
At that time, the thoroughly purified
Teaching of the Buddha spread far and wide;
it was understood by innumerable beings -humans, Devas and Brahmas; it was full and
complete with exhortation on noble Sila and
such virtues.
Buddha Dipankara, the Knower of the
Three Realms, was always attended upon by
four hundred thousand Arahat-Disciples,
who have immensely powerful with the
sixfold Abhinna.
During the Dispensation of Buddha
Dipankara, those who died as learners
(sekkhas) while trying for Arahatship in vain
become the scorn of all.
The teaching of Buddha Dipankara
spread throughout the whole world and
remained glorious for ever with Arahats who
had extirpated their foe, namely
defilements, and who were not disturbed by
various sense-objects and thus free of
impurities and asavas.
Particulars of Buddha Dipankara

Buddha Dipankara's birth place was the


city of Rammavati.
His father was King Sudeva and his
mother Queen Sumedha.
His two Chief Disciples were Sumangala
Thera and Tissa Thera.
His attendant was Sagata Thera.
His two female Chief Disciples were
Nanda Theri and Sunanda Theri His Bodhi
Tree was a pipphala tree.
His male supporters were Tapussa and
Bhallika. His female supporters were Sirima
and Sona.
His height was eighty cubits. He was a
splendour like a pillar of blazing light and a
great sala tree in full bloom.
(The advantage of giving these
particulars is this: Had they not been given,
he might have been mistaken for a Deva,
Mara, a demon, or a Brahma. One could
think, it is not strange at all that the
wonderful events should occur to such a
divine being. This would have led to the
wrong notion that it was not worthwhile to

listen to his Teaching. Then there would


have been no possibility of realization of the
Truth (attainment of Liberation). On the
other hand, the particulars would give rise
to the right belief that "Powerful thus is
indeed a human being." With this belief
beings would listen to his Teaching and
could understand the Truth (or could attain
Liberation). Hence such details.)
Buddha Dipankara's rays spread by
themselves (i.e. without his exercising of
power) to all the directions reaching twelve
yojanas. His life-span was one hundred
thousand years.
(This much is given in the Pali Text.)
There are also some more particulars in
the Commentaries which are not contained
in the Text but which, the Commentaries
state, much be told.
While leading a lay man's life, Buddha
Dipankara had three palaces: Hamsa,
Konca, and Mayura.
He had three hundred thousand female
attendants. His Chief Consort was Paduma
Devi, his son Usabhakkhandha. The duration
of his reign was ten thousand years.

When he renounced the world he went


forth on an elephant. When he became
Buddha he lived at Nandarama (Nanda
Park).
Living throughout such a long period,
Buddha Dipankara saved large numbers of
beings (from suffering).
Having made the three divisions of the
True Dhamma such as Learning (Pariyatti),
Practice (Patipatti) and Penetration
(Pativedha) shine forth throughout the
world, and having liberated beings Buddha
Dipankara and his Disciples realized flnal
Peace the way a mass of fire went out after
blazing with bright flames.
Contemplation on impermanence, etc.
(samvega)
The glory of that Buddha Dipankara, his
assemblage of four hundred thousand
Arahats, etc. who were all his Disciples, the
signs on both his feet - all had ceased to
exist. Impermanent are all conditioned
things! They are indeed unsubstantial!
Erection of a cetiya

In this way Buddha Dipankara who had


penetrated all the Four Noble Truths without
exception attained Pannibbana at
Nandarama Park. In the same Park was
erected a cetiya, thirty yojanas in height
and dedicated to Buddha Dipankara. It was
of powdered red orpiment mixed with oil
and butter, and in it were enshrined a
Buddha Dipankara's relics which were in an
indestructible and undispersed mass, a
natural phenomenon common to all longlived Buddhas. People of Jambudipa came
together and completed the cetiya with
decorations of seven kinds of gems.
Here ends Dipankara Buddhavamsa.
1. Bhadda Kappa: see p 12, and for
kappa in general, see pp 4 ff. Vol 1, Part 1,
Anudipani.
2. Energy of four levels: the levels where
one would be reduced to (i) skin, (ii) sinews,
(iii) bones and (iv) where ones flesh and
blood would dry up. See also Vol 1, Part 1,
Anudrpani, pp 238-239.
3. Gotrabhu Nana: the wisdom that
helps one cut off the heritages of kamaconsciousness and evolve the lineage of the
Rupa-class of exalted consciousness.

4. Eight attainments: eight samapattiattainments of four Rupa Jhanas and Arupa


Jhanas.
5. Formal ceremony concluding the
rains-retreat in which each bhikkhu invites
criticism from his brethren in respect of
what has been seen, heard or suspected
about his conduct.
22. KAKUSANDRA BUDDHAVAMSA
After Buddha Vessabhu's attainment of
Parinibbana, when the aeon in which he
appeared had come to an end, twenty-nine
sunna kappas, aeons of no Buddhas,
elapsed and there emerged the present
Bhadda-kappa of five Buddhas. In this kappa
had appeared four Buddhas - Kakusandha,
Konagamana, Kassapa and Gotama. The
Buddha yet to come definitely is Metteyya.
The chronicle of Buddha Kakusandha,
the first of these five Buddhas, is as follows.
The Bhadda-kappa comprises sixty-four
antara-kappas; (in the eighth antara-kappa
according to the Maha Rajavamsa or in the
first antara-kappa according to the
Hmannan Rajavamsa,) when the human lifespan decreased from asankhyeyya to forty

thousand years, Kakusandha Bodhisatta, on


complete fulfilment of the Perfections, was
reborn in Tusita. Having complied with the
request made by Devas and Brahmas for
becoming a Buddha he descended to the
human world and was conceived in the
womb of a Brahmin woman, Visakha by
name, wife of the Purohita Aggidatta who
was advisor to King Khemankara of the city
of Khemavati. When ten months had
elapsed the Bodhisatta was born in
Khemavati Park.
Note:
As has been mentioned above the
series of Buddhas from Dipankara down to
Vessabhu belonged to royal families, but
Kakusandha Buddha was born in a Brahmin
family.
In the society which is composed of
four classes of people: aristocrats,
brahmins, traders and lowly ones, never is a
Buddha conceived in his final existence in
the womb of a woman of the latter two
classes.
As for aristocrats and Brahmins,
sometimes aristocrats enjoy superiority and
at other times brahmins do. At a time when

people show the highest honour to


aristocrats, Bodhisattas are born in their
class, for they are considered the best. At
other times when people show the greatest
honour to the Brahmins, Bodhisattas are
born in their families, for they are then
supposed to be the foremost.
In this way Buddhas hailed only from
aristocratic and brahmanical families; since
recognition of the former as the most
superior is more frequent, Buddhas are
generally aristocrats by birth; and because
it is only sometimes that Brahmins gain
superiority, Buddhas of Brahmanical birth
are fewer. Thus the greater number of
aristocratic Buddhas and the smaller
number of Brahmin Buddhas should be
understood.
Royal household life
When the youthful Bodhisatta
Kakusandha came of age, he lived in three
mansions, namely, Kama, Kamavanna and
Kimasuddhi, being entertained and served
by his brahmin wife, Rocini by name, who
had thirty thousand brahmin maids, and
enjoying a divine-like household life for four
thousand years.

Renunciation
When he had seen the four omens and
when Rocini had given birth to a son named
Uttara, Brahmin Kakusandha renounced the
world riding a chariot drawn by a
thoroughbred and became a recluse.
Following his example forty-thousand men
became recluses themselves.
Attainment of Buddhahood
With those forty thousand recluses,
Bodhisatta Kakusandha practised
dukkaracariya for eight months. On the full
moon of Vesakha, the day he would become
a Buddha, he partook of the milk-rice
offered by the daughter of a Brahmin,
Vajirinda, of the market-town of Vajirinda
and spent the daytime in the local acacia
grove. In the evening he went alone to the
Maha Bodhi and accepted on the way eight
handfuls of grass from Subhadda, a
watchman of barley fields. As soon as he
spread the grass at the foot of the sirisa
Maha Bodhi Tree (which was as big and fair
as the aforesaid patali Maha Bodhi)
measuring twenty-six cubits. Sitting crosslegged on the pallanka he concentrated his
energy of four levels and attained
Buddhahood the way mentioned previously.

Three occasions of the Buddha's teaching


(Dhammabhisamaya)
After his attainment of Buddhahood,
Buddha Kakusandha stayed in the
neighbourhood of the sirisa Maha Bodhi Tree
forty-nine days. Having accepted with the
request made by the Brahma for teaching
he contemplated as to whom he should
teach first and saw his companions in
renunciation and went to their residence,
Isipatana Deer Park, near the town of
Makila; when in their midst he delivered the
Dhammacakka sermon as previous Buddhas
had done numerous Devas and Brahmas
came to listen to it respectfully. At that time
forty thousand crores of Devas and humans
attained the Path and Fruition.
(This was the first Dhammabhisamaya.)
At a later time Buddha Kakusandha
displayed the Twin Miracle near a sala tree
close to the city-gate of Kannakujja and
taught Dhamma; thirty-thousand crores of
Devas and humans penetrated the Four
Noble Truths and gained Emancipation.
(This was the second Dhammabhisamaya.)

Still at a later time another


Dhammabhisamaya took place in the
following manner. At a Deva shrine not too
far away from the town of Khemavati lived a
divine ogre named Naradeva. At the time of
propitiation he received in his visible frame
honour done to him by people; he was,
however, in the habit of catching human
beings who through a difficult road
approached a big pond in the middle of a
huge forest to fetch various species of lotus.
If there were no people there he went back
to his great forest-abode and caught those
who happened to be there and devoured
them.
In fact, the road through the forest was
notorious for its difficult terrain. At one time,
at both ends of the forest, people were
discussing among themselves how to get
through the wilderness. At that time, after
emerging from his Maha Karunasamapatti
early in the morning Buddha Kakusandha
surveyed the world and saw that ogre
Naradeva and those people in his vision of
wisdom; so he went through space and,
while the people were looking up, displayed
various forms of miracle; then he descended
into Naradeva's mansion and took a seat on
the ogre's splendid couch.

Naradeva became delighted the


moment he saw the Buddha coming on his
aerial journey and emitting rays of six
colours from his body, for he thought to
himself: "The Buddha is coming here out of
compassion for me." With his attendant
ogres he went to the Himalayas and brought
back aquatic and terrestrial flowers of
various hues and scents with which he
honoured the Buddha; singing in praise of
him who was remaining on the couch,
Naradeva stood with his clasped hands
touching his forehead in salutation.
On seeing the Buddha's miracles, the
people's minds became serene and they all
came to the Buddha and, encircling him
paid obeisance to him. By explaining to the
ogre how wholesome deeds are related to
wholesome results, Buddha Kakusandha
made the ogre inspired and by giving a talk
on abodes of intense suffering, he made him
frightened; thereafter the Buddha taught the
Four Noble Truths. At that time countless
Devas and humans penetrated the Truths
and gained Emancipation.
(This was the third Dhammabhisamaya.)
Single meeting of the Disciples (sannipata)

There was only one meeting of Buddha


Kakusandha's Disciples. And it took place
like this. In the Isipatana Deer Park near the
city of Kannakujja on the full moon of
Magha, amidst forty thousand Arahats who
had been his companions in renunciation.
Kakusandha Buddha recited the Ovada
Patimokkha.
Future Buddha Gotama as King Khema
received prophecy from Buddha Kakusandha
Meanwhile our Future Buddha Gotama
was King Khema; having made grand
offering of bowls and robes to the Sangha
headed by the Buddha and also having
offered them such medicinal materials as
minerals for preparing eye-ointment etc.
and herbs including liquorice among others;
he became so immensely pleased with the
Dhamma taught by the Buddha that he
renounced the world and became a monk in
the Buddha's presence. With reference to
him, the Buddha prophesied: "This monk
Khema will indeed become a Buddha named
Gotama in this very Bhadda Kappa."
Having heard the Buddha's prophecy,
the Bodhisatta Khema became overjoyed
and determined to fulfil the ten Perfections
even more energetically.

Particulars or Buddha Kakusandha


Buddha Kakusandha's birthplace was
Khemavati City; his father was Brahmin
Aggidatta, Purohita to King Khemankara,
and his mother Visakha, a brahmin lady.
He lived a household life for four
thousand years; his three palaces were
Kama, Kamavanna and Kamasuddhi.
His wife was Rocini, a Brahmin lady,
who had thirty thousand attendants; his son
was Uttara.
The vehicle he used in renunciation
after seeing the four omens was a chariot
drawn by a thoroughbred; he practised
dukkaracariya for eight months.
His two Chief Disciples were Vidhura
Thera and Sanjiva Thera; his attendant was
Buddhija Thera.
His two female Chief Disciples were
Sama Theri and Campa Theri; his Bodhi Tree
was a sirisa.
His noble supporters were the wealthy
men Accuta and Sumana; his noble female

supporters were Nanda Upasika and


Sunanda Upasika.
Buddha Kakusandha's height was forty
cubits; the rays from his body spread around
up to ten yojanas.
The human life-span in his time was
forty thousand years; he lived for four-fifths
of the life-span, rescuing such beings as
humans, Devas and Brahmas from samsaric
waters to place them on Nibbanic shores.
In the world of humans and Devas he
opened the 'shop of Dhamma' for the
virtuous, male and female alike, and bravely
roared a lion's roar: " am an Omniscient
Buddha indeed; The defilements and mental
intoxicants with their latent tendencies have
all been rooted out from me." After that,
with his disciples of the Sangha Buddha
Kakusandha attained Parinibbana and
became extinct.
Samvega
The Buddha who was endowed with a
voice of eight qualities' voice such as
clearness, sweetness, legibilty,
pleasantness, firmness, fullness, depth and
echo and his two Chief and other Disciples

who were possessed of morality that was


unbreached, untorn, unmottled free at all
times - they had all disappeared.
Unsubstantial and futile indeed are all
conditioned things!
Cetiya
In this manner Buddha Kakusandha
attained Parinibbana in Khema Park. In that
very Park, as has been said before, a cetiya
was erected over the relics of Buddha
Kakusandha; it was exactly one yojana high.
Here ends Kakusandha Buddhavamsa.
23. KONAGAMANA BUDDHAVAMSA
After Buddha Kakusandhas attainment
of Parinibbana, in the present Bhadda
Kappa, the life-span of human beings
gradually decreased from forty thousand
years to ten years and increased up to
asankhyeyya. When it reached thirty
thousand years on its next decline,
Bodhisatta Konagamana, on his complete
fulfilment of the Perfections was reborn in
Tusita. Having complied with the request
made by Devas and Brahmas for becoming
a Buddha, he descended to the human
world and was conceived in the womb of a

Brahmin lady named Uttara, wife of


Yannadatta Brahmin, in the city of
Sobhavati. When ten months had elapsed
he was born in Subhavati Park.
At the time of the boy's birth, there fell
a heavy shower of gold over the whole of
Jambudipa and taking the significance of
this event, "coming down of gold from the
sky", framed readers of omens and his
relatives named him Kanakagamana
(Kanaka means 'gold', agamana 'coming';
hence Kanakagamana "the boy for whom
gold has come (down)." Owing to its
antiquity, the original name Kanakagamana
has taken the corrupt farm of Konagamana.
Or by means of derivation, the first syllable
ka is changed into ko, na into na and the
final ka elided.
Royal household life
When the boy Konagamana came of
age, he lived in three palatial mansions of
Tusita, Santusita and Santuttha, being
entertained and served by his wife
Rucigatta, a Brahmin lady, and her host of
sixteen thousand Brahmin women and
enjoying a divine- like household life for
three thousand years.

Renunciation
When Konangamana Brahmin had seen
the four omens while living a household life
and when his wife Rucigatta had given birth
to a son named Satthavaha, he renounced
the world, riding an elephant. Thirty
thousand men, following his example, also
renounced the world.
Attainment of Buddhahood
With his thirty thousand recluses
Konagamana practised dukkaracariya; on
the full moan of Vesakha, the day on which
be would become a Buddha, he partook of
the milk-rice offered by Aggisona, daughter
of Aggisona, and spent the daytime in the
local grove of acacia. In the evening he went
alone to the Mahabodhi and on the way
accepted eight handfuls of grass offered by
Jatatinduka, a watchman of barley fields. As
soon as he spread the grass at the foot of
the (udumbara ) Maha Bodhi Tree there
arose the Aparajjita Pallanka measuring
twenty cubits. Sitting cross-legged on the
pallahka he concentrated his energy of four
levels and, as has been said previously,
attained Buddhahood.
Three occasions of the Buddha's teaching

(Dhammabhisamaya)
After his attainment of Buddhahood,
Buddha Konagamana stayed in the
neighborhood of the Maha Bodhi Tree for
forty nine days. Having accepted the
Brahmas request for his teaching he
contemplated as to whom he should teach
first, and saw the thirty thousand recluses
who were his companions in renunciation
and immediately went through space to
their residence, Isipatana Deer Park, near
the city of Sudassana. Staying in the middle
of those recluses, when he delivered the
Dhammacakka sermon which was taught
traditionally by previous Buddhas, several
Devas and Brahmas came to listen. At that
time thirty thousand crores of Devas and
men attained the Path and Fruition.
(This was the first Dhammabhisamaya.)
At a later time when Buddha
Konagamana displayed the Twin Miracle of
water and fire near the sala tree close to the
city-gate of Sundara, and eradicated the
wrong views and taught Dhamma, twenty
thousand crores of Devas and humans
attained the Path and Fruition (This was the second Dhammabhisamaya.)

After displaying the Twin Miracle when


Buddha Konagamana went up to Tavatimsa
and staying on the stone-slab placed at the
foot of the paricchattaka tree and taught the
seven books of Abhidhamma to Devas and
Brahmas who had assembled there from the
ten- thousand world-system. At that time
ten thousand crores of them attained the
Path and Fruition.
(This was the third Dhammabhisamaya.)
Single occasion of the Disciples'
meeting(sannipata)
The only meeting of Buddha
Konagamana's Disciples took place like this.
When staying in a park named Surindadeva
near the city of Sundaravati, the Buddha
taught Dhamma to Princes Bhiyyosa and
Uttara who were to become his Chief
Disciples, together with thirty thousand
strong retainers and called them, "Come,
monks", they became Ehi bhikkhus and
attained Arahatship. In the middle of those
thirty thousand Arahats on the full moon of
Magha Buddha Konagamana recited the
Ovada Patimokkha.
(This was how the only sannipata took

place.)
Future Buddha Gotama as King Pabbata
received prophecy from Buddha
Konagamana
Meanwhile our Future Buddha Gotama
was King Pabbata in the city of Mithila; he
was a powerful ruler associated with strong
allies. Hearing that Buddha Konagamana
had come to his city, he welcomed the
Buddha with his retinue and army, invited
him respectfully and performed a ceremony
of grand alms-giving. He also requested the
Buddha to observe vassa in his city and
looked after the Buddha and his Sangha for
the three months of the rainy season.
Besides, he offered the Sangha headed by
the Buddha, cotton cloth, silk cloth, woolen
cloth, golden sandals and many other things
made in Pattunna country and Cina country.
The Buddha then prophesied of him: "In this
very Bhadda Kappa this King Pabbata will
indeed become a Buddha named Gotama."
Having heard the Buddha's prophecy
the Bodhisatta King Pabbata was so pleased
that he firmly resolved to fulfil the Ten
Perfections even more energetically.
Since he was a man who had been

seeking Omniscience he made a great


offering of gifts to Buddha Konagamana,
renounced his magnificent kingship and
became a monk in the presence of the
Buddha.
Particulars or Buddha Kakusandha
Buddha Konagamana's birthplace was
Sobhavati City ruled over by King Sobha; his
father was Brahmin Yannadatta and his
mother Uttara, a Brahmin lady.
He reigned for three thousand years;
he lived in three palatial mansions: Tusita,
Santusita and Santuttha.
His wife was Rucigatta, a Brahmin lady
having a retinue of sixteen thousand
Brahmin women; his son was Satthavaha.
He renounced the world riding an
elephant after seeing the four omens; he
practised dukkaracariya for six months.
His two Chief Disciples were Bhiyyosa
Thera and Uttara Thera; his attendant was
Sotthija Thera.
His two female Chief Disciples were
Samudda Theri and Uttara Theri; his Bodhi

Tree was an udumbara.


His noble supporters were the wealthy
men Ugga and Somadeva; his female
supporters were Sivala Upasika and Sama
Upasika.
Buddha Konagamana's height was
thirty cubits; he was adorned with the rays
of six colours like the pure gold in the
goldsmith's crucible.
The life-span during Buddha
Konagamana's time was thirty thousand
years. For four-fifths of the life-span he lived,
rescuing beings - humans, Devas and
Brahmas - from the waters of samsara to
place them on the shores of Nibbana.
In order that beings could stay and
worship on the cetiya platform of Insight
Wisdom (Vipassana Nana Panna), Buddha
Konagamana constructed the cetiya of
thirty-seven constituents of Enlightenment'
(Bodhipakkhiya Dhamma), that was adorned
with the banner of the Four Noble Truths,
and made the 'bouquet of Dhamma', after
which with his Sangha Disciples he attained
Parinibbana and became extinct.
Samvega

Buddha Konagamana's Disciples who


had accomplished in the exercise of
supernatural powers and Buddha
Konagamana who had expounded
supramundane Dhamma - all of them had
vanished. Unsubstantial and futile are all
conditioned things!
Cetiya
In this way Buddha Konagamana who
had penetrated the Four Noble Truths and
others Dhammas that should be known
attained Parinibbana in the pleasance
named Pabbata. As has been mentioned
before, his relics dispersed in accordance
with his resolve, reached everywhere in
Jambudipa and were paid homage by beings
- humans, Devas and Brahmas.
Here ends Konagamana Buddhavamsa.
24. KASSAPA BUDDHAVAMSA
After Buddha Konagamana's
attainment of Parinibbana in this very
Bhadda Kappa, the life-span of human
beings gradually decreased from thirty
thousand years down to ten years and
increased up to asankhyeyya, when it

reached twenty thousand years on its next


decline Bodhisatta Kassapa was reborn in
Tusita. Having complied with the request
made by Devas and Brahmas for becoming
a Buddha he descended to the human world
and was conceived in the womb of
Dhanavati, a Brahmin lady and wife of
Brahmadatta Brahmin in the city of Baranasi
ruled over by King Kiki. When ten months
had elapsed the Bodhisatta was born in
Isipatana Deer Park.
On his naming day learned readers of
omens and his relatives named him
Kassapa, for he was a descendant of the
clan of that name.
Royal household life
When the boy Kassapa came of age he
lived in three mansions, Hamsa, Yasa and
Sirinanda, being entertained and served by
his wife Sunanda, a Brahmin lady, who had
forty eight thousand women as attendants
and enjoying a divine-like household life for
two thousand years.
When he had seen the four omens
while living a household life and when his
wife Sunanda had given birth to a son
named Vinjitasena, he was stirred with

religious emotion and he thought to himself;


"I shall renounce the world even today."
No sooner had he thought than the
Bodhisatta's mansion rotated like a potter's
wheel and flew up to the sky and, like the
moon coming out in the company of stars in
autumn and producing a very delightful
light, the mansion moved on with hundreds
of people accompanying it as though
adorning the vault of heavens, as though
exhibiting its glory, as though attracting
spectators and captivating their hearts and
as though lending splendour to the treetops. Finally it came down to the ground
with the nigrodha Bodhi Tree in its centre.
Then the Bodhisatta got down from the
mansion; standing on the ground, he
accepted the robes offered by the Brahma
and put them on. The Bodhisatta's wife and
female attendants also got down from the
mansion and went to a distance of forty
usabhas (half a gavuta) where they erected
temporary shelters like barracks of an army.
Following the Bodhisatta's example, all the
men who had come along with him
renounced the world.
Attainment of Buddhahood

With the recluses who had followed his


example, Bodhisatta Kassapa pratised
dukkaracariya; on the full moon of Vesakha,
the day on which he would become a
Buddha, he partook of the milk-rice offered
by his wife Sunanda and spent the daytime
in the local grove of acasia. In the evening
he proceeded alone to the Maha Bodhi and
on the way accepted eight handfuls of grass
offered by Soma, a watchmen of barley
fields. As soon as he spread the grass at the
foot of the Maha Bodhi Tree, there arose the
Aparajita Pallanka measuring fifteen cubit
feet. Sitting cross-legged on the pallanka, he
concentrated his energy of four factors and
as has been said before he attained
Buddhahood.
Five occasions of the Buddha's teaching
(Dhammabhisamaya)
After his attainment of Buddhahood,
Buddha Kassapa stayed in the vicinity of
Maha Bodhi Tree for forty-nine days. Having
complied with the Brahma's request for
teaching he contemplated as to whom he
should teach first and saw the crore of
recluses, his companions in renunciation
who were endowed with the merits of their
past deeds leading to the Path and Fruition
and immediately went through space to

their residence, Isipatana Deer Park, near


the city of Baranasi. Staying in the middle of
the recluses when the Buddha delivered the
Dhammacakka sermon following the
tradition of previous Buddhas, several Devas
and Brahmas came to listen respectfully. At
that time two crores of Devas and humans
attained the Path and Fruition.
(This was the first Dhammabhisamaya.)
At a later time when Buddha Kassapa
taught Dhamma while touring from town to
town, from village to village, and from
market-town to market-town, ten thousand
crores of Devas and humans attained the
Path and Fruition.
(This was the second Dhammabhisamaya.)
Still at a later time when Buddha
Kassapa displayed the Twin Miracle of water
and fire and taught Dhamma near the asana
tree close to the gate of Sundara city and
five thousand crores of Devas and humans
penetrated the Four Noble Truths and gained
Emancipation.
(This was the third Dhammabhisamaya.)
Having displayed the Twin Miracle of

water and fire, when Buddha Kassapa, in the


celestial assembly hall, named Sudhamma
in Tavatimsa, taught Abhidhamma of seven
books in order to benefit Devas and
Brahmas who had assembled there
respectfully to listen to the Dhamma which
was especially intouch for the Deva, who
had been his mother. At that time three
thousand crores of Devas and Brahmas
penetrated the Four Noble Truths and gained
Emancipation. was the fourth
Dhammabhisamaya.)
There was once an ogre who was
powerful like the one named Naradeva of
Buddha Kakusandha' s lifetime. He was well
known by the same name of Naradeva.
Assuming the appearance of a king ruling in
a city outside Jambudipa and also assuming
the king's voice, behaviour and other
characteristics, he killed the king and
devoured him; then he ruled over the whole
kingdom slaying man people for food. He
also indulged into debauchery pleasures
with women.
When intelligent queens, maids of
honour and members of retinue discovered
that "This man is not our master, not our
king. He is indeed a yakkha," he felt
awkward, killed and devoured them all and

moved on to another city where he made


himself king in the aforesaid manner.
Killing and devouring people in this
way, Naradeva arrived at Sundara City.
Having heard of his reign of terror, the
citizens became scared of the danger of
death and fled from their city. Seeing the
tumultous situation of the people, Buddha
Kassapa went and stood before the yakkha.
When he saw the Buddha standing in front
of him, he defied the Buddha by roaring
thunderously; unable to frighten the Buddha
he approach him for refuge. He also put
forward some questions which the Buddha
answered to his satisfaction. When the
Buddha admonished him and gave a sermon
innumerable Devas and humans, who had
assembled there respectfully to listen to it,
penetrated the Four Noble Truths and gained
Emancipation.
(This was the fifth Dhanimabhisamaya.)
The single occasion of the Disciples'
meeting
(sannipata)
The meeting of Buddha Kassapa's
Disciple-Arahats took place just once like
this. In the city of Baranasi, when Tissa, son

of the Purohita, saw the thirty-two marks of


a superman on the body of Bodhisatta
Kassapa, he remembered his father's word
that "only those who would become
Buddhas can have such marks"; as he had
not one iota of doubt about it, he thought to
himself: "This Kassapa will become a
Buddha through supreme renunciation. I
shall work hard to be free from suffering of
samsaraafter becoming a monk in the
presence of that Buddha Kassapa".
Accordingly he went to the Himalayas and
became an ascetic even before Bodhisatta
Kassapa renounced the world. The ascetics
of his company were twenty thousand in
number.
Later on when he heard that "Kassapa
after renouncing the world, has now become
a Buddha", he left the Himalayas with his
company of twenty thousand ascetics, and
requested for monkhood in the presence of
the Buddha. Being pronounced then by the
Buddha, "Come, monks", Tissa the ascetic
with his twenty thousand companions
became "Ehi bhikkhus" and attained
Arahatship. In the assembly of these twenty
thousand monks on the full moon of Magha,
Buddha Kassapa recited the Ovada
Patimokkha.

(This was the only sannipata.)


Future Buddha Gotama as Jotipala the Youth
received prophecy from Buddha Kassapa
Meanwhile our Future Buddha Gotama
was famous as Jotipala the Youth; he recited
the Veda texts continuously, learned various
hymns by heart, reached perfection in the
Vedas and was accomplished in treatises on
prognostication that explain physical marks
of a superman, etc., treatises on legends
that narrate ancient tales and all arts and
crafts that had been handed down by
generation after generation of teachers. No
less accomplished, but fully well-versed and
skilful was he in terrestrial science and
celestrial science.
Jotipala was an intimate friend of
Ghatikara the Potter, who being a noble
supporter of Buddha Kassapa was greatly
devoted to the Three Gems and famous as
an Anagami devotee. Ghatikara the Potter
took him to Buddha Kassapa.
After listening to the Buddha's
Dhamma, Jotipala became a monk in the
Buddha's presence. Highly energetic, clever
in performing duties big and small, and not
negligent in any matter associated with the

three trainings of morality, concentration,


and wisdom, he shouldered responsibilities
in the Buddha's Dispensation.
Having learned the Teachings
(Pariyatti) of the Buddha comprising nine
divisions, he glorified the Buddha's
Dispensation. Discerning Jotipala's aforesaid
marvellous qualities, Buddha Kassapa
prophesied of him: "This Jotipala bhikkhu will
indeed become a Buddha named Gotama
even in this Bhadda Kappa."
On hearing the Buddha's prophecy the
noble bhikkhu Jotipala became overjoyed
and resolved to fulfil the ten perfections
even more energetically.
On account of his only wish which was
attainment of Omniscience, our Bodhisatta
who would become the inconceivable Lord
of the three worlds he kept himself far away
from all demeritorious deeds that are to be
avoided throughout samsara, repeated
existences, and put efforts unflinchingly to
perform meritorious deeds, which ordinary
people can hardly do, in absolute fulfilment
of the Ten Perfections.
Note:

From the above-quoted Buddhavamsa


Text, it seems that Ghatikara the Potter
brought his friend, Jotipila the Youth to
Kassapa Buddha without difficulty. In reality,
however, he did not succeed easily in so
doing. He had to persuade him again and
again and finally used force by dragging him
along by his hair. This is mentioned in the
Ghatikara Sutta, Raja Vagga of the Majjima
Pannasa. The detailed story of Ghatikara
and that of Jotipala should be known from
that Sutta.
Particulars of Buddha Kassapa
Buddha Kassapa's birthplace was
Baranasi City where King Kiki reigned; his
father was Brahmin Brahmadatta and his
mother Dhanavati, a Brabmin lady.
He lived household life for two
thousand years; his three mansions were
Hamsa, Yasa and Sirinanda.
His wife was Sunanda, a Brahmin lady
who had forty-eight thousand Brahmin
women as attendants; his son was
Vijitasena.
The vehicle in which he renounced the
world was a mansion; he practised

dukkaracariya for seven days.


His two Chief Disciples were Tissa
Thera and Bharadvaja Thera; his attendant
was Sabbamitta Thera.
His two female Chief Disciples were
Anula Theri and Uruvela Theri; his Bodhi
Tree was a nigrodha.
His noble supporters were Sumangala
and Ghatikara the Potter; his female
supporters were Vijitasena Upasika and
Bhadda Upasika.
Buddha Kassapa's height was twenty
cubits; he was glorious like forceful lightning
and the full moon surrounded by planets
and stars.
The life-span in his time was twenty
thousand; he lived for four-fifths of the lifespan rescuing numerous beings from
samasric waters to place them on the
shores of Nibbana.
Buddha Kassapa created the big pond
of Pariyatti Dhamma for several beings humans, Devas and Brahmas and gave the
'unguent of Catu Parisuddhi Sila' for them to
beautify their minds, made them put on the

garments of Hiriand Ottappa, distributed


among them the flowers of thirty seven
Bodhipakkhiya Dhamma, and placed the
spotless mirror of Sotapatti Magga Nana so
that they could see clearly for themselves
distinguishing between faulty things and
faultless things, between acts of merit and
acts of unwholesomeness. He placed the
mirror as though he were inviting those who
were wandering in search of Nibbana near
the aforesaid pond, "Behold (yourselves in)
all kinds of adornment."
By providing those who listened to his
admonishment with the raiments of the five
precepts, ten precepts and the four Catu
parisuddhi Sila so that they could fight
against their enemy of defilement; by
making them fasten their coats of mail of
the four mundane and five supramundane
jhanas; by making them wear the leather
robe of Sati and Sampajanna; by supplying
them with the full military equipment of
sublime energy of four levels by giving them
the shield of four Satipatthanas so that they
could defend themselves from various
enemydefilements; (by making his army
of Disciples) wield the lances of very sharp
Vipassana Nana and gave them the sword of
Magga Panna the swords that had been
sharpened on the whet stone of viriya; by

handing to them the supramundane


precepts so that they could eradicate their
inclinations to associate with defilements;
by giving them various dressing articles of
three Vijjas and six Abhinnanas having
fashioned the crowning flower of
supramundane Fruitions so that they could
adorn and beautify themselves with; and by
making a big cluster of the flowers of nine
supramundane Dhammas and together with
it he gave them the white umbrella of
Arahattaphala so that they could protect
themselves against the sun of demerits,
Buddha Kassapa created the great bloom of
the eightfold Magga leading happily to the
haven of Nibbana. That Buddha Kassapa
and his numerous Disciple-Arahats attained
Parinibbana and came to the end of his final
exitstence.
Samvega
That Buddha Kassapa, the embodiment
of unmeasured qualities, whom others could
hardly approach; the gem of Dhamma
taught by that Buddha, the Dhamma that
was in a position to extend its bold invitation
saying, "Come, have a look and try it as a
practice."; the gem of Sangha, the Order of
Disciples who were most excellent, for they
had well practised that Gem of Dhamma -

all this had vanished. Unsubstantial and


futile indeed are all conditioned things!
Cetiya
In this way Buddha Kassapa, Conqueror
of the five Maras, Teacher of humans and
Devas, attained Parinibbana in a great park
called Setavya near Setavya City, in the
country of Kasi. People of Jambudipa
unanimously held a meeting and for worship
erected a cetiya with bricks each brick to lay
externally cost a crore (of money) and each
brick to lay internally five millions; (as has
been said above) the cetiya was one yojana
high.
Our Bodhisatta had thus received the
prophecy predicting his Buddhahood from
the former twenty-four Buddhas beginning
with Dipankara and ending with Kassapa
and this has been composed briefly in the
'Dhammarasi Pyo' (vv. 7, 8 and 9). (The
author then gives pertinent extracts from
the 'pyo' which we leave untranslated.)
TOP
This page at Nibbana.com was last
modified: 11/25/2004 18:19:46
Bravenet Hit Counter

Powered by Bravenet
View Statistics
Page Views Since 12-Jan- 2002
Site Meter
To be continued
BACK TO MAIN PAGE
THE CHRONICLE OF BUDDHA GOTAMA
BY MINGUN SAYADAW
{short description of image}
Volume Two, Part One, 1994; Translated by U
Ko Lay and U Tin Lwin
Preface
Chapter
One The Story of Setaketu Deva - The
Future Buddha
Nandana Garden
The
Conception of the Bodhisatta
The Birth of The Bodhisatta
Chapter
Two Performance of the Ploughing
Ceremony
Chapter
Three
Seeing the Four Omens
Chapter
Four Removing the Hairs and Becoming a
Recluse
Chapter

Five Learning from and Discussion with


Alara and Udaka
Chapter
Six The Practice of Severe Austerities by
the Bodhisatta
Chapter
Seven
The Attainment of Buddhahood
Chapter
Eight
The Budhisatta's Stay at the
Seven Places
PREFACE TO VOLUME TWO ( BUDDHA
GOTAMA)
This book forms the first part of Volume
two of the Great Chronicle of Buddhas, the
State Buddha Council's version, by the Most
Venerable Mingun Sayadaw, Bhaddanta
Vicittasarabhivamsa, Tipitakadhara,
Dhammabhandagarika, Aggamahapandita,
Abhidhaja Maharatthaguru, Abbidhaja
Saddhammajotika.
The Volume two of the Author's work
starts dealing with the Buddha Ratana, Jewel
of Buddha which is continued in the third,
fourth and the first half of the fifth volume.
It has been the aim of the translation
project of the Tipitaka Nikaya Sasana
Organisation to try and produce at least one
translated book each year in time for the

Veneration Ceremony performed in honour


of the birthday of the Most Venerable
Sayadaw. In order to fulfil this requirement,
we have to adopt from the very beginning,
because of limitations in facilities and
paucity of literary assistants, the method of
dividing into two portions of each book of
the Sayadaw's work which is too large for
complete translation within the required
time. Thus we had to divide the first book
(Volume One, Part One) into two, the second
book (Volume One, Part Two) however did
not require to be split up.
The single book of the Volume Two was
also found too large to be handled within a
year and we had to decide again to divide it
into two portions. This book represents the
first portion of the Volume Two. It consists of
eight chapters. The first chapter deals with
the story of Seta ketu Deva, the future
Buddha and contains accounts of the
conception of the Bodhisatta, the birth of
the Bodhisatta, the thirty-two major marks
of a great man, the eighty minor
characteristics and the upbringing of the
Bodhisatta by Mahapati Gotami.
The second chapter deals with the
performance of the ploughing ceremony, the
three palaces for the Bodhisatta prince, the

archery display, the accession to the throne


and the inaugural ceremony.
The third chapter describes the seeing of
the four omens of an old man, a sick man, a
dead man and a recluse; the birth of son
Rahula( renunciation of the Bodhisatta
Prince, the deterrence by Vasavatti Mara.
The fourth chapter gives the account of
Bodhisatta removing the hair on the banks
of the river Anoma and becoming a recluse,
erection of the Culamani Cetiya in Tavatimsa
enshrining the hair, erection of the Dussa
Cetiya in Aknittha Brahma Abode enshrining
the royal garments and sending the Minister
Channa back to the city. The chapter ends
with the account of the Bodhisatta's visit to
Rajagaha city after spending seven days in
Anupia mango grove and entering Rajagaha
to go on alms-round.
Chapter Five contains account of
Bodhisattas meeting with Sect-leaders AIara
and Udaka's offer of the leadership of the
whole Sect making Bodhisatta his teacher,
and departure from the great teachers
seeing defects in the mundane Jhana
attainments.
The sixth chapter describes the practice

of severe austerities by the Bodhisatta, the


Group of Five attending upon him for six
years, and Mara's visit to deter the
Bodhisatta from his endeavours by feigning
goodwill.
The seventh chapter is on the
attainment of Buddhahood giving detail
descriptions of the change of mode of
practice, obstructions made by Mara and
Buddha's compassion on him; realisation of
three knowledges PU, Di, A., development of
Mahvajiraa, the seven purifications of a
Buddha, the attainment of Buddhahood and
making the joyful, solemn utterance, Udana.
Chapter Eight describes the Buddha's
stay at seven places in the vicinity of the
Bodhi Tree giving the account of the seven
days spent at each place, ending up with
the offering of meals by two brothers
Tapussa and Bhallika who became the first
disciples of the Buddha taking the twofold
Refuge, Dvevacika.
Instead of translating this book as we
had done the first two books we avail
ourselves of the opportunity to make use of
the translation manuscript by U Ba Tin. We
undertook to edit it and supervise its
publication. This manuscript is one of the

four sets of manuscripts, being translations


of the Volumes One, Two, Three and Four of
the Sayadaw's work. They were donated to
the Sayadaw, for use in the translation
project of Tipitaka Nikaya Sasana
Organisation, by the Department for
Promotion and Propagation of Sasana which
oversees now the Tipitaka translation works
initiated by Burma Tipitaka Association.
This book was intended to honour the
Most Venerable Sayadaw with the English
rendering of the Volume Two of his work on
the auspicious occasion of his 82nd birthday.
To our great sorrow, our intention was not
fulfilled. The last time we made our
obeisance to the Venerable Sayadaw in
person was at the time of presentation of
the translation of Volume One, Part Two of
his work on the auspicious occasion of his
81st birthday, the 7th waxing moon of
Tazaungmon. 1354 M.E. (1st November
1992).
The most Revered author of the eight
books of the Great Chronicle of Buddhas
passed away on Tuesday, the 3rd waxing
moon of Tapodwe, 1354 ME. (9th February
1993).
Aniccavata sankhara

Uppadavaya dhamino
Uppajj itva nirujjhanti
Tesam vupassamo sukho
U KO LAY, U TIN LWIN
Dated, Yangon, The 8th waxing moon of
Tabaung 1355 ME. 19th March 1994.
(a) THE STORY OF SETAKETU DEVA - THE
FUTURE BUDDHA
In this way, our Future Gotama had
adorned himself with the flower of prophecy,
"This man will certainly become a Buddha
amongst three kinds of beings (men, Devas
and Brahmas)", uttered by the twenty-four
Buddhas, ranging from Dipankara to
Kassapa, out of the twenty seven Buddhas
who appeared in the period of time lasting
four asankhyeyya and one hundred
thousand aeons. Throughout that period of
four asankhyeyya and one hundred
thousand aeons, the Bodhisatta had
endeavoured to fulfil the Perfections
(Parami), sacrifices (caga) and virtues
through practices (cariya) by the aforesaid
four means of development (bhavana) and

reached the pinnacle of the fulfillment of all


these requisites conducive to the attainment
of Buddhahood. This being so, in the last
existence as a Future Buddha when he was
reborn as Prince Vessantara, he brought to
termination the entire period of Paramiaccumulation by performing all the final acts
of merit which surpassed everything, which
was beyond comparison and which was to
be crowned with success of enlightenment.
This commanded the awe and veneration
even of the inanimate great earth
(mahapathavi) that quaked and trembled
seven times. And having ended his life-span
in the human abode, the Future Buddha was
reborn as a Deva by the name of Setaketu in
the abode of Tusita. He was endowed with
the ten attributes in which he was superior
to other Devas, namely, (1) long life; (2)
physical beauty; (3) great happiness; (4)
immense wealth and retinue; (5) authority
and power, (6) sense of sight; (7) sense of
hearing; (8) sense of smell, (9) sense of
taste; (10) sense of touch.
(When it is said that "the great ocean,
starting from the Cakkavala range of
mountains, gets deeper and deeper till it
reaches the foot of Mount Meru, and its
depth becomes eighty-four thousand
yojanas," it goes without saying that

counting all droplets of water in the ocean is


impossible. In the same way, when virtuous
people learned briefly from hearing or from
reading that the Future Buddha, in four
asankhyeyya and one hundred thousand
aeons, untiringly and continuously fulfilled
the Parami, cagas and cariyas by the four
means of development, one can reflect
profoundly with devotional faith on how the
Bodhisatta had developed the Perfections,
etc. in the course of existences that were
more numerous than the countless droplets
of water in the great ocean.)
The uproar announcing appearance of a
Buddha
(Buddha kolahala)
Deva Setaketu, the Future Buddha,
enjoyed the supreme divine bliss in the
abode of Tusita for four thousand years
according to Deva reckoning, which is
equivalent to five hundred and seventy-six
million years in the human world. Then one
thousand years by human calculations
before the end of his life-span an Tusita,
Suddhavasa Brahmas proclaimed:
"Friends, in a thousand years from
today, there will appear in the human abode
an Omniscient Buddha!"

Because of this proclamation from the


vault of heaven, the uproar announcing the
appearance of a Buddha (Buddha kolahala),
"An Omniscient Buddha will be appearing!
An Omniscient Buddha will be appearing!"
reverberated across the entire human world
one thousand years ahead of the event.
(With reference to the name of the
Bodhisatta Deva, it is mentioned in the
Chapter on Ratanasankama, Buddhavamsa
Pali, as follows: Yada'ham tusite kaye
santusito nama'ham tada. This shows that
the Deva had the name of Santusita. Also in
the Buddhavamsa Commentary and
Jinalankara Tika the same name is
mentioned. But in the exposition of the
Pubbenivasa-katha, Veranja-kanda of the
Parajika Commentary, and in the exposition
of the Bhayabherava Sutta of the
Mulapanasa Commentary, the Deva's name
is given as Setaketu. Moreover, successive
authors of Myanmar Buddhavamsas such as
the Tathagata-Udana Dipani, Malalankara
Vatthu, Jinatthapakasani etc., give Setaketu
as the name of the Deva. Therefore, it has
been explained by various teachers that
Santusita was a common name derived from
Tusita, the name of the celestial abode,
whereas Setaketu was the proper name that

specifically refers to the Deva who would


become Buddha Gotama.)
The request made to the Bodhisatta Deva
On hearing the uproar announcing the
advent of a Buddha, all Deva kings
belonging to the ten thousand worldsystems, such as Catu Maharajas, Sakka,
Suyama, Santusita, Sunimmita, Vasavatti
and all Maha-Brahmas congregated in a
certain universe to hold a discussion on the
Future Buddha whose divine life-span
remained only seven days by human
reckoning, and whose approaching end of
life had become manifest through five
predicting signs (pubbanimittas)
(pubbanimittas: See the Anudipani in this
book for details. ) Then they all approached
Setaketu Deva with their hands joined in
adoration and requested him as follows:
"O Bodhisatta Deva, you had
completely fulfilled the ten Perfections, not
with the desire to gain the bliss of Sakka, of
Mara, of Brahma, or of a Universal Monarch.
You had fulfilled these Perfections, aspiring
only after Omniscient Buddhahood in order
to acquire for yourself freedom from the
three worlds as well as to liberate the
multitudes of humans, Devas and Brahmas.

O Bodhisatta Deva, this is the most


propitious time for you to become an
Omniscient Buddha! This is truly the right
moment to become an Omniscient Buddha!
Therefore, may you take conception in the
womb of your mother of the human abode.
After attaining Supreme Enlightenment, may
you liberate humans, Devas and Brahmas
from samsara by teaching the Dhamma on
Deathlessness, Nibbana."
The Bodhisatta made the five great
investigations
The Bodhisatta Deva Setaketu did not
hastily give his consent to the supplication
of the Devas and Brahmas who had come
together from the ten thousand worldsystems; in consonance with the tradition of
previous Bodhisattas, he made the five
great investigations as follows:
(1) appropriate time for the
appearance of a Buddha,
(2) appropriate island-continent for the
appearance of a Buddha,
(3) appropriate country for the
appearance of a Buddha,

(4) the family into which the


Bodhisatta (in his last existence) is reborn,
and
(5) the span of life of the Bodhisatta's
mother.
(1) Of these five great investigations,
the Bodhisatta considered first: "Is the time
right or not for the appearance of a Buddha
in the human world?" The time is not proper
for the advent of a Buddha when the lifespan of human beings is on the increase
from one hundred thousand years. Owing to
such longevity, suffering caused by birth,
suffering caused by disease, suffering
caused by old age and suffering caused by
death are not manifest. Veiled by their
lengthy life-span, human beings tend to be
oblivious of all suffering. The Dhamma
sermons to be delivered by Buddhas
invariably centre around the characteristics
of impermanence (anicca), suffering
(dukkha) and non-self (anatta). If Buddhas
who appear when the life-span is more than
one hundred thousand years give sermons
on the nature of anicca, dukkha and anatta
the people of that period will be perplexed,
wondering what the Buddhas are teaching;
they will neither listen to nor believe the
sermons. Without listening or believing,

human beings will surely wonder what the


Buddhas' preaching is. They will never
realize the Four Noble Truths and never
achieve Nibbana. It will be fruitless to teach
the non-believers the discourse on the three
characteristics which would liberate them
from samsara. Therefore, the period when
the life span extends more than one
thousand years is not the proper time for
Buddhas to appear.
The period when the life-span of human
beings falls below one hundred years is also
not proper for a Buddha's appearance
because beings belonging to such a period
abound in the defilements of sensual
pleasures. The Dhamma sermons given to
such people will not endure; in fact, they will
fade away instantly just as the scribbling
with a stick on the surface of the water will
disappear, leaving no mark whatsoever.
Therefore the short period of the declining
life-span below one hundred years is also
not the proper time for the Buddhas to
appear.
Only the periods ranging from one
hundred thousand years life-span to one
hundred years' life-span are right for the
coming of a Buddha. These are the periods
in which birth, old age and death manifest

themselves easily, in which the teaching on


the three characteristics and the teaching as
to how beings can be liberated from
samsara as understood easily and in which
beings are not so overwhelmed by the
defilements of sensual pleasures. Hence the
appropriateness of the period for the most
opportune arrival of a Buddha. Therefore,
only the period below the one hundred
thousand years' life span and the period
above the one hundred years' life-span by
human reckoning is the most propitious time
for a Bodhisatta to attain Buddhahood.
(Incidentally, when the Devas and Brahmas
made their entreaty to Setaketu, the life
span of human beings was in the onehundred-year range.) Thus Bodhisatta
Setaketu Deva came to see the right time
clearly and decided, "This is the most
propitious time for me to become a
Buddha."
(2) Then he investigated the islandcontinent which serves as the place for the
appearance of Buddhas. There are four large
island-continents, each surrounded by five
hundred smaller islands. Of these, one,
which is called Jambudipa as it is
distinguished by a Jambu (rose apple or
Eugenia) tree growing on it, was discerned
clearly by the Bodhisatta as the only island-

continent on which previous Buddhas had


appeared.
(3) Then he went on investigating thus:
"This Jambudipa is extremely vast
measuring ten thousand yujanas. Where did
former Buddhas appear in this vast expanse
of land?" Then he saw Majjhimadesa, the
Middle Country, in Jambudipa as the place
for the appearance of ancient Buddhas.
(Majjhimadesa, the Middle Country, is
demarcated on the east by the great sala
tree east of the market-town of Gajangala;
on the south-east by the river Sallavati; on
the south by the market town of
Setakannika; on the west by the Brahmin
village of Thuna; on the north by
Usiraddhaja mountain. The Middle country
having the said five demarcations is three
hundred yojanas in length and two hundred
and fifty yojanas in breadth with the
circumference of nine hundred yojanas.
Regions outside this boundary are called
border areas (paccanta). Only in
Majjhimadesa do Omniscient Buddhas,
Pacceka Buddhas, Chief Disciples, eighty
Great Disciples, Universal Monarchs and
powerful, wealthy Khattiya, Brahmana and
Gahapati clans live and prosper.)

In the Middle Country was situated


Kapilavatthu, the royal city of the kingdom
of the Sakyas. Bodhisatta Deva Setaketu
decided that he should be reborn in that
royal city.
(4) Investigating the family in which the
Bodhisatta in his last existence should be
reborn, he clearly perceived: "The former
Bodhisattas in their respective last
existences belonged neither to the
merchant class nor to the poor class. They
were born only in a royal or a brahmin
family, whichever is considered superior by
the people of the period. At the time when
people show the highest honour to the
ruling families, the Bodhisatta is born in
their class. At the time when people do so to
the brahmins, he is born in one of their
families. The present time witnesses the
aristocrats being honoured by the people; I
should be reborn in one of these families.
Among them King Suddhodana of
Kapilavatthu is a direct descendent of
Mahasammata, the first elected primeval
king, through an uninterrupted Khattiya
lineage of pure Sakya clan. This King
Suddhodana of pure, noble birth shall be my
father."
(5) Finally, he investigated as to who

should be his mother in his last human


existence. He clearly perceived: "The royal
mother of a Buddha is a paragon of modesty
and chastity; she never indulges in liquor or
intoxicants; she has accumulated merit and
fulfilled perfections throughout one hundred
thousand aeons to become the mother of a
Buddha. From the moment she is born as
the future mother of a Buddha, she
continuously observes and upholds the five
precepts without any breach. Siri Mahamaya
Devi, the Chief Consort of King Suddhodana,
is fully endowed with all these qualities.
Thus this Chief Queen Siri Mahamaya Devi
shall be my mother." Then investigating
further the remaining life-span of Siri
Mahamaya Devi, he perceived clearly that
she had only ten months and seven days
more to live.
The consent given to the Devas and
Brahmas
In this way, after making the five great
investigations, the Bodhisatta Deva
Setaketu resolved, "I will descend to the
human abode and become a Buddha."
Having so resolved, to the Devas and
Brahmas from the ten thousand worldsystems who had assembled to request him,
the Bodhisatta gave his consent thus: "O

Devas and Brahmas, now is the time for me


to become a Buddha as requested by you.
You may now take leave as you please; I will
go down to the human abode to attain
Buddhahood."
After delivering his pledge and bidding
farewell to all Devas and Brahmas,
Bodhisatta Deva Setaktu, entered
Nandavana Celestial Garden accompanied
by Tusita Devas.
(b) Nandavava Garden
An account of Nandavana Garden will be
given here as described in Nandana Vagga,
etc., of the Sagatha Vagga Samyutta
Commentary. Nandavana Garden is so
named because it gives delight to all Devas
who visit it.
Each of the six planes of the Deva world
has its own Nandavana Garden. All these
gardens give the same delight whether they
belong to lower or upper celestial planes.
Therefore only the Nandavana Garden of
Tavatimsa abode is described in detail in the
Texts (as an example).
This Nandavana Garden is a pleasant,
splendid place with all kinds of precious

celestial trees, flowers, pavilions, vehicles


and a variety of enjoyable things which are
enchanting, marvellous, awe-inspiring to the
worldling. It is a true garden resort where
Devas can amuse themselves with singing,
dancing and other entertainments
presented by dancers and artistes of various
ages, various beauties, various voices,
various forms and various colours; each
troupe of performers tries to rival and
outplay another in providing freely all kinds
of sensual pleasures to those who come
from all the four quarters.
This Nandavana Garden, considered by
Devas to be a great adornment of their
abode with all its splendour and
auspiciousness, stands as the most
charming resort, and those entering it to
seek the five pleasures of sensesenjoyable
sights, enjoyable sounds, enjoyable scents,
enjoyable tastes and enjoyable touchare
all delighted and satisfied.
This Nandavana Garden is also a place of
solace to those Devas who are nearing the
end of their life-span; the five portents of
impending demise which warn them of the
coming fate inevitably appear then. Many
Devas break down, sobbing and grieving at
their imminent predicament of losing the

blissful life for ever. But once they enter this


enchanting garden they feel transformed
back into persons of serenity, peace and
happiness in an instant.
On whatever account they are afflicted with
despair and lamentation, once Devas step
inside Nandavana Garden they get absorbed
in pleasures. As the morning dew and mist
evaporate at the touch of the rays of the
rising sun, as the flame of the oil lamp
flickers and dies out through a strong gust of
wind, so the worries of the dying Devas are
laid to rest. A saying has come into
existence thus: "He, who has not been to
Nandavana Garden where all the best
sensual pleasures of the world converge,
cannot understand the real worldly
happiness." Such is the attraction of
Nandavana Garden to all worldlings.
In the exposition of Veranjakanda in the
Vinaya Sarattha Dipani , Volume One, is
given the following description: "Nandavana
Garden of Tavatimsa Devas covers the area
of sixty yojanas in extent. (According to
some teachers, its extent is five hundred
yojanas.) It is splendidly decorated by
celestial trees of one thousand species." .
The Jinalankara Tika in its comment on

Tividha Buddha Khetta also says:


'Nandavana Garden lies to the east of
Sudassana City of Tavatimsa and is
surrounded by walls, fire screens and arched
gate ways made of jewels. The area
measures one thousand yojanas. It is a
recreational resort for all Devas. Two
beautiful lakes, Mahananda and Culananda,
are located between Nandavana Garden and
Sudassana City. The environment of the
lakes is clean. The surface water of the lakes
is dark blue green, matching the sky free of
mist and clouds.
" Time for the Bodhisatta Deva's demise.
When Bodhisatta Deva Setaketu entered
Nandavana Garden, the accompanying
retinue of male and female deities
addressed him: .
"On your demise from this abode of Devas,
may you proceed to a good abode, the
destination of beings accomplished in
meritorious deeds!"
The Devas accompanying Bodhisatta
Setaketu also urged him to recollect again
and again his acts of merit done in the past
and moved about in Nandavana Garden,
surrounding the Bodhisatta. While the

Bodhisatta was roaming about in


Nandavana Garden in the company of the
Devas, who were urging him to reflect upon
his previous meritorious life, the time of his
demise arrived.
(c) THE CONCEPTION OF THE BODHISATTA
At the precise moment of Bodhisatta
Deva Setaketu's demise, Siri Mahamaya, the
Chief Queen of King Suddhodana of the
Kingdom of Kapilavatthu, was enjoying
magnificent regal pleasures. She had now
reached the third portion of the second
stage of life called majjhima vaya.
(majjhima vaya = Third portion of the
second stage of life: see Anudipani of this
book. The human life-span then was one
hundred years. Thus the age of Siri
Mahamaya Devi was around fifty-five years
and four months. This is elaborated in the
Samanta Cakkhu Dipani.)
The festival of the constellation Uttarasalha
It was the ninth waxing day of Asaha
(June-July) in the year 67, Maha Era, when
the Chief Queen Siri Mahamaya was fiftyfive years and four months old. The people
of the kingdom were joyously celebrating
the festival of the constellation Uttarasalha,

a traditional annual event. One and all


participated hilariously in the festivity,
outdoing one another in merry-making.
Siri Mahamaya Devi also took part in the
festival that was celebrated from the ninth
to the fourteenth waxing moon. The festival
was distinguished by total abstinence from
liquor and by beautification with flowers,
perfumes and ornaments. On the full-moon
day of the month, the Chief Queen woke up
early, took a perfumed bath, made a most
generous donation, giving away money and
materials worth four hundred thousand. She
then dressed up herself and had breakfast of
choicest food, after which she took the eight
precepts (from her teacher hermit Devila),
and proceeded to the exquisitely decorated
royal chamber, and spent the entire day on
a couch of splendour, observing the eight
precepts.
Mahamaya's dream
Observing the eight precepts and lying
on the couch of splendour in the last watch
of the full-moon night, Siri Mahamaya Devi
fell into a short slumber and had a dream,
which foretold the conception of a
Bodhisatta, as follows:

The four Catumaharaja Devas lifted


and carried her together with the bed to
Lake Anotatta in the Himalayas. Then she
was placed on the flat surface of the
orpiment slab measuring sixty yojanas
under the shade of a saIa tree which was
seven yojanas high.
Thereafter, consorts of the four
Catumaharaja Devas came on the scene,
took the queen to Lake Anotatta and bathed
her and helped her get clean. Then they
dressed her in celestial costumes and
applied celestial cosmetics to her; they also
adorned her with celestial flowers. Then she
was put to sleep with her head towards the
east in the inner chamber of a golden
mansion inside a silver mountain not far
away from the lake.
At that moment in her dream she saw
a pure white elephant grazing around the
golden mountain not far from the silver
mountain where there was the golden
mansion inside which she slept. Then the
white elephant descended from the golden
mountain, ascended the silver mountain and
entered the golden mansion. The white
elephant then walked around the Queen
clockwise, and effected entry into her womb
from the right side by breaking it open.

The conception of the Bodhisatta


At the time when the queen was thus
dreaming, Bodhisatta Deva Setaketu was
going round Nandavana Garden in Tusita,
enjoying delightful sights and sounds; while
doing so he passed away from the abode of
Devas with full comprehension and
awareness. At that very instant the
Bodhisatta was conceived in the lotus-like
womb of his mother with the first great
resultant consciousness (mahavipaka citta),
one of 19 initial thought moments
(patisandhi citta), a resultant of the first
great wholesome consciousness
(mahakusala citta) accompanied by joy
(somanassa sahagata), combined with
knowledge nana sampayuta), unprompted
(asankharika) and caused by preparatory
development (parikamma bhavana) prior to
the attainment of the Jhana of Lovingkindness (Metta jhana). The event took
place on the morning of Thursday the full
moon of Asalha in the year 67, Maha Era,
founded by King Anjana, grandfather of the
Bodhisatta. The precise moment of his
conception was marked by the conjunction
of the moon with the constellation
Uttarasalha.

(The name of the year and the days of


the Bodhisatta's conception and birth are
mentioned here in accordance with the
calculations given in secular works of
astrology and chronicles of kings. The Pali
Texts, Commentaries and Sub-commentaries
are silent about them. The Gotamapurana
gives the 2570th year of the kaliyuga as the
date of birth of Buddha Gotama.)
The violent earthquake
Simultaneous with the Bodhisatta's
conception, there occurred a violent
earthquake. The ten thousand worldsystems trembled and shook in the following
six modes:
(1) the earth surface rose up in the east
and sank down in the west;
(2) it rose up in the west and sank down
in the east;
(3) it rose up in the north and sank down
in the south;
(4) it rose up in the south and sank down
in the north;
(5) it rose up in the centre and sank

down along the circumference;


(6) it rose up along the circumference
and sank down in the centre.
The thirty-two great prophetic phenomena
Moreover, there appeared the thirty-two
great prophetic phenomena that usually
accompany the conception of a Bodhisatta
in his last existence. From these wonderful
events the wise could learn: "The Bodhisatta
has been conceived." The thirty-two
prophetic phenomena as enumerated in the
introduction to the Jataka Commentary are
given as follows:
(1) a great light of unsurpassed
brilliance spread throughout the entire ten
thousand world-systems;
(2) the blind gained eyesight at that
moment as if they were desirous of seeing
the glory of the Bodhisatta;
(3) the deaf also gained hearing at
that moment;
(4) the dumb also gained the ability to
speak at that moment;

(5) the deformed also became normal


at that moment;
(6) the lame also gained the ability to
walk at that moment;
(7) the imprisoned and the fettered
(with handcuffs, chains, etc., for
confinement) become free of all bondage;
(8) fires in every hell became
extinguished;
(9) those suffering in the woeful state
of petas were relieved of thirst and hunger;
(10) animals became free from
danger;
(11) all beings afflicted with diseases
were cured;
(12) all beings spoke endearingly to
one another;
(13) horses neighed gleefully in a
sweet and pleasant manner
(14) elephants trumpeted in a sweet
and pleasant manner;

(15) all musical instruments such as


cymbals, harps, trumpets, etc.; produced
their normal sounds without being played.
(16) ornaments such as bracelets,
anklets, etc., worn by human beings tinkled
without striking one another;
(17) open spaces and sceneries in all
directions became distinct and clear;
(18) soft breeze blew gently, bringing
peace and comfort to all living beings;
(19) unseasonable rain fell heavily,
(although it was not the raining season,
heavy rain fell roaringly),
(20) subterranean waters oozed out of
earth and flowed away in this and that
directions;
(21) no birds flew in the sky, (at that
moment birds did not fly in the air at all);
(22) river waters that normally flowed
continuously ceased to flow "as a frightened
servant stops moving at the shout of his
master";
(23) natural salty water in the ocean

became sweet at that moment;


(24) all directions were covered with
five kinds of lotus in three colours, (all lakes
and ponds had their water surface covered
with five kinds of lotus);
(25) all aquatic and terrestrial flowers
blossomed simultaneously at that moment;
(26) flowers on tree trunks (khandha
paduma) bloomed exquisitely;
(27) flowers on branches (sakha
paduma) bloomed exquisitely;
(28) flowers on creepers (latapaduma)
bloomed exquisitely;
(29) inflorescent flowers (danda
paduma) sprouting all over the land
appeared in seven tiers after breaking
through stone-slabs;
(30) celestial lotus flowers dangled
earthwards;
(31) flowers rained down continuously
in the environs;
(32) celestial musical instruments

made sound of music automatically.


These thirty-two great prophetic
phenomena can also be called the thirty-two
great wonders. The thirty-two wonders, that
have been promised in the above Chapter
on the Chronicle of the Twenty-Four Buddhas
to be mentioned later in the "Chapter on the
Chronicle of Buddha Gotama", were the
same thirty-two great prophetic phenomena
given here.
The entire ten thousand world-systems
being adorned with such great prophetic
phenomena appeared resplendent like a
huge ball of flowers, or like a large bouquet
massively made or a vast bed of flowers
spread layer upon layer; the air around was
laden with fragrance as though this were
caused by the gentle movement of a yaktail fly-flap
(Note on the thirty-two wonders is
mentioned in the Anudipani of this book.)
Siri Mahamaya's dream read by learned
Brahmins
When Queen Siri Mahamaya Devi woke
up, she reported her dream to King
Suddhodana.

On the following morning King


Suddhodana summoned sixty-four leading
Brahmin gurus and gave them prepared
seats, that were fit fur noble ones, on the
ground besmeared evenly with fresh cow
dung and strewn all over with rice flakes and
the like as an act of honour. The king also
offered the Brahmins delicious milk-rice
cooked with ghee, honey and molasses,
filled to the brim of gold cups covered with
gold and silver lids. And to make them
pleased and satisfied the king presented
them with starched clothes (brand new
clothes), milch cows, and did other forms of
honour.
After serving them with food etc., and
honouring them thus to their pleasure and
satisfaction, King Suddhodana had the
queen's dream related to the Brahmins and
asked them: "What does the dream mean,
fortune or misfortune? Read it and give me
your interpretations."
The Brahmins replied to the king, giving
their interpretations: "Great King, lay all
your anxieties to rest. The queen has now
conceived. The baby in the womb is a boy,
not a girl. A son will be born to you. If he
chooses to lead a princely life he will surely

become a Universal Monarch reigning over


the four continents. If he renounces the
household life as a recluse, he will surely
become an Omniscient Buddha who
destroys and removes the 'roof' of
defilements in the three worlds."
The protection given by Deva Kings
From the moment the Bodhisatta was
conceived, the Catumaharaja Devas,
namely, Vessavana and others living in this
universe, entered the splendid chamber of
Queen Siri Mahamaya and gave protection
continuously day and night, each holding a
sword to ward of ghosts and ogres, unsightly
beasts and birds, that could be seen or
heard by the Bodhisatta and his mother. In
this way forty thousand Maharaja Devas
residing in the ten thousand world-systems
(each system having four such deities)
guarded the entire space from the doors of
the queen's splendid chamber up to the
edges of the world-system, driving away the
ghosts, ogres, etc.
Such protection was afforded not
because of the fear that someone would
harm the lives of the Bodhisatta and his
mother; verily, even if one hundred
thousand crores of Maras were to bring one

hundred thousand crores of gigantic Mount


Merus to threaten the lives of the Bodhisatta
in his last existence and his mother, all the
Maras as well as the mountains would surely
be destroyed; the Bodhisatta and his mother
would remain unharmed.
Inspite of that, the protection had to he
provided by the Catumaharaja Devas, each
holding a sword just to ward off evil sights
and sounds which could possibly cause
anxiety and fear to the Queen. Another
reason might be that Deva Kings protected
the Bodhisatta through sheer veneration
and devotion inspired by the Bodhisatta's
glorious power.
The question may arise then whether
the Deva Kings who came and kept guard
inside the royal chamber of the Bodhisatta's
mother made themselves visible or not to
her. The answer is: they did not make
themselves visible when she was bathing,
dressing, eating and cleaning her body. They
made themselves apparent when she
entered her chamber of splendour and lay
down on her excellent couch.
The sight of Devas might tend to
frighten ordinary people, but it did not scare
the Chief Queen at all by virtue of the

Bodhisatta's glory and of her own. Seeing


them was just like seeing familiar female
and male palace guards.
The Mother's steadfast observance of moral
precepts
The mother of a Bodhisatta in his last
existence is usually steadfast in observing
moral Precepts. Before the appearance of a
Buddha, people usually took precepts from
wandering ascetics by bowing and squatting
respectfully before them, Queen Siri
Mahamaya, prior to the conception of the
Bodhisatta, also used to receive the
precepts from Hermit Kaladevila. But when
the Bodhisatta began to be conceived in her
womb, it was no longer proper for her to sit
at the feet of any other person. Only the
precepts received from somebody as an
equal (not as a subordinate) were observed.
From the time of her conception of the
Bodhisatta, she kept the precepts by herself.
It should be noted that the Precepts were
kept not at all by submitting herself as a
disciple to hermit Kaladevila.
The absence of sensuous desires
The mother of a Bodhisatta in his last
existence, from the time of pregnancy,

becomes totally free of all sensuous desire


for any man, even for the father of the
Bodhisatta. It is her nature to remain chaste
and pure. On the contrary, it cannot be said
the sensuous thoughts would not arise in
worldlings at the sight of her person.
Because, by virtue of her long fulfilment of
Perfections and performance at acts of
merit, the mother of a Bodhisatta in his last
existence is endowed with splendour or
superb beauty, and elegance which could
not be faithfully represented in any painting
or sculpture of her by the most
accomplished master artists and sculptors.
On seeing such a mother of the
Bodhisatta, if onlookers are not satisfied
with the mere sight of her, and if they would
attempt to approach her with passionate
thoughts, their feet would become
transfixed on the spot as if they were
fettered with iron chains. Therefore, it
should be well borne in mind that the
mother of Bodhisatta in his last existence is
a noble, unique woman inviolable by any
man or Deva.
The mother's womb likened to a stupa
The auspicious womb wherein a
Bodhisatta is conceived is so sacred like a

temple that no one else is worthy of


occupying or making use of it. Besides,
while the mother of a Bodhisatta is living no
woman other than herself can be raised to
the highest position as Chief Queen.
Therefore, seven days after giving birth to
the Bodhisatta, it is a natural phenomenon
that she should pass away to Tusita abode
of Devas. The lotus-like womb of Mahamaya
Devi wherein the Bodhisatta remained was
as if filled with brilliant diamonds.
The arrival of gifts
On hearing the good tidings that
Mahamaya Devi, Chief Queen of King
Suddhodana, ruler of the Kingdom of
Kapilavatthu, had conceived a precious son
of power and glory, kings from far and near
sent most valuable gifts such as clothing,
ornaments, musical instruments, etc., which
might delight the Bodhisatta. The gifts that
arrived in tribute from various quarters
owing to the deeds of merit performed in
previous existences by the Bodhisatta and
his mother were so numerous as to defy any
measure or count.
The mother seeing the child in her womb
Although Mahamaya Devi had conceived

the Bodhisatta, she had no suffering at all


such as swelling, pain, heaviness, etc. in the
limbs unlike other pregnant women. Being
thus free of these discomforts she easily
passed through the first stage of her
pregnancy. When she reached the advanced
stage and the embryo took concrete shape
with the development of the five main
branches of the body, she often had a look
at her child to find out whether the child was
in a proper, comfortable position and, if not,
to do the needful as in the way of all
mothers. Whenever she took a look, she saw
the Bodhisatta clearly like iridescent silk
thread passing through the pure, clean,
beautiful veluriya gem of eight facets; or,
she saw him seated cross-legged reposefully
leaning on the backbone of the mother like
a speaker of Dhamma seated on the
Dhamma throne leaning on its back-support.
The visibility or the Bodhisatta
The reason why Mahamaya Devi was
able to see from outside the son remaining
in the lotus-like chamber of her womb: by
virtue of the deeds of merit performed by
her in her previous existences, her skin
texture and colour became extraordinarily
clean and smooth, free from all impurities.
The skin around the stomach was also

smooth, clean and translucent like a sheet


of glass or that of a priceless ruby. Thus the
embryo was plainly visible to the mother
who could see the Bodhisatta with naked
eyes through the skin of her stomach, like
an object encased in a crystal clear glass
box.
Note: Though Mahamaya Devi could
clearly see the son inside her womb, the
latter from inside her womb could not see
her because his eye consciousness
(cakkhuvinnana) had not yet developed
whilst in the mother's womb.
(d) THE BIRTH OF THE BODHISATTA
Women other than the mother of a
Bodhisatta in his last existence are apt to
give birth either after or before the tenmonth period of pregnancy. They know no
definite time when their baby would be
delivered. Their childbirth takes place
unexpectedly while they are in one of the
four postures. Some deliver their babies
while lying, others while sitting, still others
while standing or walking.
As for the mother of a Bodhisatta in the
last of his existences, it is quite to the
contrary. Her pregnancy lasts precisely ten

full months or 295 days from the date of


conception. Furthermore a Buddhisatta is
born only while the mother is assuming the
standing posture. When he is born thus he is
immaculately clean, without even a speck of
impurity, like a ruby placed on a freshly
woven cloth of Kasi origin.
An ordinary man has to go through a
very miserable ordeal at the time of his
birth. When the first spasms of the mother
signalling the impending delivery begin,
they set in motion a sequence of events,
turning the baby into a head-down position;
he has also to force his way out through the
tight grip of the hard muscles in the region
of the birth-canal, suffering excruciating
pains in the processthe process which
could be compared to a man falling into a
fathomless pit, or to an elephant being
pulled through a narrow keyhole.
But unlike such childbirth, the
Bodhisatta always comes out at birth as
easily as water filtered through a water
strainer. Like a preacher of Dhamma slowly
and calmly descending from the Dhamma
throne after having delivered a sermon; or
like a man slowly coming down to the
covered stairways of a pagoda; or like the
sun with its one thousand brilliant shafts of

light breaking through the golden mountain


and peering out, the Bodhisatta emerges in
ease and comfort with stretched legs, open
hands, wide-opened eyes, with mindfulness
and comprehension, totally without fear.
Mahamaya Devi's journey to Devadaha City
When Queen Mahamaya reached the
final stage of her pregnancy, carrying the
Bodhisatta for ten full months in the lotuslike chamber of her womb as though she
were carrying oil in a bowl, she felt the urge
to visit Devadaha City of her royal relatives.
She requested permission from King
Suddhodana, saying: " O Great King, I would
like to pay a visit to my relatives in
Devadaha."
King Suddhodana gave his assent and
had adequate preparations made for the
queen's journey. The entire stretch of road
from Kapilavatthu to Devadaha was repaired
and smoothed out evenly, banana plants,
betel palms, and water pots filled to the
brim were placed (on stand) lining both
sides of the roadway; flags and banners
were also hoisted on poles along the road.
Having prepared and decorated the highway
comparable to a divine one, the king had
Mahamaya Devi seated in state on a newly

made golden palanquin which was carried


by one thousand royal servants,
accompanied by guards and attendants to
perform sundry duties on the way. With such
pomp and grandeur, the queen was sent off
to Devadaha City.
(Different versions regarding the journey
of Mahamaya Devi from Kapilavatthu to
Devadaha are given in the Anudipani of this
volume.)
Lumbini Garden of Sala trees
Between Kapilavatthu and Devadaha
cities, there was a grove of sala trees by the
name of Lumbini Garden frequented by
people from both kingdoms for recreation.
When Mahamaya Devi reached it, every sala
tree in the grove was in full bloom from the
bottom of the tree to the topmost branches.
Amidst flowers and twigs of sala trees
swarms of bumblebees in five colours
hummed, and flocks of birds of many
species chirped, producing sweet melodious
sounds. The whole sala grove was so
delightful and enjoyable with special
features that it might be likened to Cittalata
Garden of Sakka, the Deva King. It was also
like a place constantly filled with the sounds

of mirth and merriment at a feast well


organized by a powerful king. (This is the
description of Garden given in the Jataka
Commentary.)
On account of the melodious sounds
emanating from the female bees which were
buzzing delightfully among the buds and
flowers, the twigs and branches; which were
excited with the intoxicating nectar
produced by fragrant sala flowers (and
which were hovering around and enjoying
the nectar themselves and carrying it for
others as well); Lumbini was very much like
Nandavana Garden, the delight of Devas.
(For the note on the words within the
brackets, see the Anudipani)
Vibhusita balajanaticalini
Vibhusitangi vaniteva malini
Sada jananam nayanaIimalini
Vilumpinivativiroci lumbini
Just as a youthful maiden who can
infatuate all men, who is possessed of limbs
adorned with strings of beads and earornaments, who is wearing flowers, is

exceedingly fair, even so Lumbini Garden


with all its ornamental features, the ever
delightful resort which human beings feast
their bee-like eyes on, was exceedingly
beautiful as though it could even vie in
splendour with that fair damsel. (These are
the words in praise of Lumbini Garden by
the Venerable Buddhadatta, the author of
the Buddhavamsa Commentary)
On seeing Lumbini Garden of such
immense splendour Mahamaya Devi felt a
desire to amuse herself in it.
The ministers sought permission from
King Suddhodana and with the royal consent
they entered the garden carrying the Chief
Queen on the golden palanquin.
The congregation of Devas and Brahmas
The moment Mahamaya Devi entered
Lumbini Garden, all Devas proclaimed with
an uproar which reverberated throughout
the ten thousand world-systems, "Today the
Bodhisatta will be born from the lotus-like
chamber of the mother's womb." The Devas
and Brahmas from the ten thousand worldsystems congregated, crowding the whole of
this universe, bringing with them a large
variety of auspicious treasures as gifts to

pay homage with in celebration of the birth


of the Bodhisatta. The vault of heaven was
covered all over with their celestial white
umbrellas and the entire universe resounded
with their auspicious songs, celestial music
and the sounds of conch shells blown by
them.
As soon as Mahamaya Devi got into
Lumbini Garden, she felt a sudden urge to
grasp with her hand a branch of the fully
blooming sila tree, the trunk of which was
straight and round. As if it were animate, the
branch bent down itself like a cane stalk,
made pliant by boiling, until it reached the
palm of the queen, a marvellous event that
stirred up the minds of many.
Queen Mahamaya stood holding the sala
branch that came down into the palm of her
outstretched lovely right hand which was
adorned with brand-new gold bracelets with
her fingers shapely like a lotus stem, her
finger-nails bright red like the colour of a
parrot's beak. The great beauty of Queen
Mahamaya at that instant resembled the
moon that newly emerges from the dark,
sombre clouds showing signs of impending
rain or the lightning that dazzles in a
momentary flash, or a celestial nymph who
makes her appearance in Nandavana

Garden.
5 The Birth of the Bodhisatta
Holding the sala branch, Queen
Mahamaya stood majestically in a dress of
gold-threaded brocade and draped down to
the tip of her feet in a full-length white
embroidered shawl with exquisite patterns
resembling the eyes of a carp. At that very
moment she felt the unmistakable signs of
the impending birth. Her retinue hastily
cordoned off the area with curtains and
withdrew.
Instantaneously, the ten thousand worldsystems together with the great ocean
roared, quaked, and trembled like the
potter's wheel. Devas and Brahmas
acclaimed in joy and showered flowers from
the sky; all musical instruments produced
mellifluous melodies automatically. The
entire universe became unveiled with
unobstructed visibility in all directions.
These and other strange, marvellous
phenomena, thirty-two in all, occurred
simultaneously to herald the birth of the
Bodhisatta. As the flying precious jewel
emerging from the top of Mount Vepulla
hovers and then descends slowly on a
readily placed receptacle, so the Bodhisatta

magnificently adorned with major and minor


physical marks, was delivered clean and
pure from the stupa-like lotus-womb of
Mahamaya Devi on Friday the full moon of
Vesakha, a summer month in the year 68,
Maha Era, when the moon was in
conjunction with the constellation Visakha.
The moment the Bodhisatta was born,
two fountains of pure spring water, warm
and cold, flowed down from the sky and fell
on the already pure and clean bodies of the
Bodhisatta and the mother as a token of
homage, thereby enabling them to adjust
the heat and cold in their bodies.
(Note on this is given in the Anudipani)
Receiving the Bodhisatta successively by
Brahmas, Devas and humans
The four great Brahmas who were free
from all sensual defilements first received
the Bodhisatta on a golden net the moment
he was born. Then they placed him before
the mother and said:
"Great Queen, rejoice yourself; a son of
great power has been born to you!"

Next, the four Great Devas received the


Bodhisatta from the hands of the four
Brahmas on a black antelope skin regarded
as an auspicious object. Again, from the
hands of the four Great Devas, the human
beings received the Bodhisatta on a piece of
white cloth.
Then, after leaving the hands of the
people, the Bodhisatta stood firmly on his
feet with the soles like those of a golden
footwear, and touching the ground fully and
squarely, he looked towards the eastern
direction. As he did so, thousands of worldsystems in the east became one continuous
stretch of open space without any barrier or
boundary between one another. The Devas
and human beings in the eastern quarter
most respectfully paid homage to the
Bodhisatta with perfumes, flowers, etc. and
said:
"O Noble Man, there is no one in this
eastern direction who is your equal. How
can there be anyone who is superior to
you?"
Similarly, the Bodhisatta looked out in
the rest of the ten directionsthe four
cardinal, the four intermediate, the
downward and the upward directionsone

after another. He saw no one equal to him in


all these quarters. Thereupon, he faced
northward from where he stood and took
seven steps forward.
The Bodhisatta was followed by Maha
Brahma, King of Brahmas, giving cover to
him with the white umbrella and by Deva
Suyama holding a fly-flap made of a yak tail.
Other Devas with the remaining emblems of
royalty such as the footwear, the sword and
the crown also followed him from behind.
The celestial beings in this procession were
not visible to the people who could see only
the regalia.
The Special Points for Note
When the Bodhisatta walked he did so
the natural ground, but to the human beings
he appeared to be walking through the air.
The Bodhisatta walked 'au natural' without
any clothes on, but to the human beings he
appeared to be walking fully clad. Only as a
new born child the Bodhisatta walked, but to
the human beings he appeared to be
sixteen years old.
(What has been heretofore narrated in
connection with the Bodhisatta's taking the
seven steps in the northern direction is in

accordance with the Commentaries on the


Buddhavamsa, the Sutta Mahavagga and
the Jataka. In the Chapter on Vijata Mangala
of the Jinalankara, however, the birth of the
Bodhisatta is somewhat more elaborately
related as follows:)
While the Bodhisatta took his steps the
great Brahmas followed and shaded him
with the royal white umbrella measuring
three yojanas. So did the great Brahmas
from the remaining worlds with their white
umbrellas of the same size. Thus the whole
universe was fully covered by white
umbrellas resembling the garlands of white
blooms.
The ten thousand Suyama Devas living
in the ten thousand world systems stood
holding individually their yak-tail fly-flaps;
the ten thousand Santusita Devas of the
same world-systems stood, holding their
ruby-studded round fans, all swinging their
fly-flaps and round fans right up to the
mountain sides on the edge of the universe.
In the same way, the ten thousand
Sakkas residing in the ten thousand worldsystems stood blowing ten thousand
conches.

All other Devas stood in like manner,


some carrying flowers of' gold while others
carrying natural flowers or scintillating glass
flowers (flowers glittering like glass); some
carrying flaps and banners, while others
carrying gem-studded objects of offering.
Female deities with various gifts in their
hands also stood crowding the entire
universe.
While the phenomenal display of
homage which was like the rasayana,
gratifying sight for the eye was in progress,
while thousands of conches were being
blown melodiously by human and devas,
while celestial and terrestrial musical
instruments were being played and female
deities were joyfully dancing, the Bodhisatta
halted after taking seven steps in the
northward direction.
At that moment all the Brahmas, Devas
and humans maintained complete silence,
waiting expectantly with the thought "What
is the Bodhisatta going to say?"
The fearless roar
When he halted after taking the seven
steps in the direction of north the Bodhisatta
made a fearless roar to be heard

simultaneously by all throughout the entire


ten thousand world-systems as follows:
(a) "Aggo' ham asmi lokassa!"
"I am the most superior among the
living beings of the three worlds!";
(b) "Jettho' ham asmi lokassa! ",
"I am the greatest among the living
beings of the three worlds!";
(c) "Settho' ham asmi lokassa!
"I am the most exalted among the
living beings of the three worlds!"
(d) "Ayam antima jati! ",
"This is my last birth!";
(e) "Natthi dani punabbhavo! "
"There is no more rebirth for me!"
When the Bodhisatta made this bold
speech, there was no one capable of
challenging or rebutting him; the whole
multitude of Brahmas, Devas and humans
had to tender their felicitations.

The extraordinary acts of the Bodhisatta and


their significance
Out of the extraordinary acts at the time
of the Bodhisatta's birth, the following were
omens, each with its significance.
(1) The Bodhisatta's firm standing with
both feet evenly on the earth's surface was
the omen signifying his future attainment of
the four bases of Psychic Power (Iddhipada);
(2) The Bodhisatta's facing northwards
was the omen signifying his future
supremacy over all living beings;
(3) The Bodhisatta's taking seven steps
was the omen signifying his future
attainment of the seven Constituents of
Enlightenment, the Jewel of the Dhamma;
(4) The Bodhisatta's having the cool
shade of the celestial white umbrella was
the omen signifying his future attainment of
the fruition of Arahatship;
(5) The Bodhisatta's acquisition of the
five emblems of royalty was the omen
signifying his future attainment of five kinds
of Emancipation (Vimutti), namely,

Emancipation through performance of


meritorious deeds of sensuous sphere
(Tadanga Vimutti); Emancipation through
attainment of Jhanas (Vikkhambhana
Vimutti); Emancipation through attainment
of the Paths (Samuccheda Vimutti;
Emancipation through attainment of
Fruitions (Patippassaddhi Vimutti);
Emancipation through attainment of
Nibbana (Nissarana Vimutti).
(6) The Bodhisatta's seeing in the ten
directions without any obstruction was the
omen signifying his future attainment of
Unobstructed Knowledge (Anavaran nana)
(7) The Bodhisatta's fearless roar, "I am
the most superior, the greatest and the
most exalted!", was the omen signifying his
future turning of the Wheel of the Dhamma
(Dhamma Cakka) which no Brahmas, Devas
or human beings are capable of halting or
retarding its process;
(8) The Bodhisatta's fearless roar, "This
is my last birth!; There is no more rebirth for
me!," was the omen signifying his future
attainment of Nibbana with no remaining
physical and mental aggregates
(anupadisesa).

The three existences in which the


Bodhisatta spoke at birth
The Bodhisatta spoke immediately after
his birth, not only in this last existence as
Prince Siddhattha, but also when he was
born to become Mahosadha the Wise, and
when he was born to become King
Vessantara. Hence there were three
existences in which he spoke at birth.
Brief explanation: (1) In his existence as
Mahosadha the Wise, the Bodhisatta came
out of the mother's womb holding a piece of
sandalwood which had been placed in his
hand by Sakka, King of Devas. The mother
on seeing the object in the hand of her
newly born baby asked, "My dear son, what
have you brought in your hand?" " O
mother, it is medicine," answered the
Bodhisatta.
He was thus initially named Osadha
Kumara meaning "Medicine Boy." The
medicine was carefully stored in a jar. All
patients who came with all kinds of ailment,
such as blindness, deafness, etc., were
cured with that medicine, beginning with the
Bodhisatta's wealthy father Sirivaddhana,
who was cured of his headache. Thus
because of the great efficacy of his

medicine, the youthful Bodhisatta later


came to be popularly known as Mahosadha,
the young possessor of the most efficacious
medicine.
(2) In the existence of the Bodhisatta as
King Vessantara also, the moment he was
born he extended his right hand with open
palm and said. "O mother, what do you have
in your golden palace that I can give in
charity." The mother answered, "My dear
son, you are born to wealth in this golden
palace." Then the mother took the child's
open hand, placed it on her palm and put a
bag of one thousand silver pieces. Thus the
Bodhisatta also spoke at birth in the
existence of King Vessantara.
(3) As has been narrated above, in his
last existence as Prince Siddhattha, the
Bodhisatta made the fearless roar the
moment he was born.
These are the three existences in which
the Bodhisatta spoke immediately after the
mother had given birth to him.
The phenomenal events at the Bodhisatta's
birth and what they presaged
Also at the moment of the birth of the

Bodhisatta certain events manifested


clearly. These events and what they
presaged will be explained below in
accordance with the Mahapadana Sutta and
Buddhavamsa Commentaries.
(l) At the time of the birth of the
Bodhisatta the ten thousand world-systems
quaked.
This was the omen presaging his
attainment of Omniscience.
(2) Devas and Brahmas living in the ten
thousand world-systems congregated in this
universe.
This was the omen presaging the
assembly of Devas and Brahmas for
listening to the Discourse of the Wheel of
Dhamma when delivered.
(3) The Brahmas and Devas were the
first to receive the Bodhisatta at the time of
his birth.
This was the omen presaging his
attainment of the four Rupavacara Jhanas.
(4) The human beings received the
newborn Bodhisatta after the Brahmans and

Devas.
This was the omen presaging his
attainment of the four Arupavacara Jhana.
(5) The stringed instruments such as
harps made sound of music without being
played.
This was the omen presaging his
attainment of the nine Anupubba Vihara
Samapatti consisting of the four
Rupavacara-Samapatti, the four
Arupavacara-Samapatti and the NirodhaSamapatti.
(6) Leather instruments such as big and
small drums made sound of music without
being played.
This was the omen presaging his beating
of the most sacred drum of Dhamma to be
heard by humans and Devas alike.
(7) Prisons and fetters keeping men in
bondage broke up into pieces.
This was the omen presaging his
complete elimination of the conceited
notion of 'I'.

(8) All kinds of diseases afflicting the


sick disappeared like the dirt on copper
when washed away by acid.
This was the omen presaging the
attainment by human beings of the four
Noble Truths, eradication of all suffering of
samsara.
(9) The blind since birth could see all
forms and colours as do normal people.
This was the omen presaging the
acquisition by human beings of the Divine
Eye (Dibbacakkhu.)
(10) The deaf since birth could hear all
sounds as do normal people.
This was the omen presaging the
acquisition by human beings of the Divine
Ear (Dibbasota).
(11) The cripple gained healthy legs and
could walk about.
This was the omen presaging the
acquisition of the four Bases of Psychic
Power (Iddhipadas).
(12) The dumb since birth gained

mindfulness and could speak


This was the omen presaging the
acquisition of the four Methods of Steadfast
Mindfulness (Satipatthana).
(13) Ships on perilous voyages abroad
reached their respective havens.
This was the omen presaging the
acquisition of the fourfold Analytical
Knowledge (Patisambhida Nana).
(14) All kinds of precious gems, both
celestial and terrestrial, glittered most
brilliantly.
This was the omen presaging the
acquisition of the light of Dhamma; it was
the omen presaging the brilliant glory of the
Buddha who disseminated the light of
Dhamma to those who were bent on
receiving
(l5) Loving-kindness pervaded among all
beings who were at enmity with one
another.
This was the omen presaging the
attainment of four Sublime States
(Brahmavihara).

(16) The hell-fires were extinguished.


This was the omen presaging the
cessation of eleven kinds of fires such as
greed, anger, etc.
(17) There appeared light in the
Lokantarika hells which normally are in total
darkness.
This was the omen presaging the ability
to dispel the darkness of ignorance and to
shed the light of Wisdom.
(18) The river water which had been
perennially flowing ceased to flow.
This was the omen presaging the
acquisition of Fourfold Confidence
(Catuvesarajja Nana).
(19) All the waters in the great ocean
turned sweet in taste, This was the omen
presaging the acquisition of unique sweet
taste of peace resulting from the cessation
of defilements.
(20) Instead of stormy winds light winds
blew cool and pleasant.

This was the omen presaging the


disappearance of the sixty-two kinds of
wrong beliefs.
(21) All kinds of birds in the sky or on
top of trees or mountains alighted to the
ground.
This was the omen presaging the lifelong taking of refuge (in the Triple Gem) by
human beings after listening to the teaching
of the Buddha.
(22) The moon shone forth far brighter
than ever before.
This was the omen presaging the
delighted mood of human beings.
(23) The sun being of moderate heat
and clear radiance brought clement
weather.
This was the omen presaging the
physical and mental happiness of human
beings.
(24) The Devas standing at the
doorways of their mansions slapped their
arms with the other hands, whistled and
flung their clothes in merriment.

This was the omen presaging his


attainment of Omniscient Buddhahood and
making solemn utterance of joy.
(25) Torrential rain fell all over the four
continents.
This was the omen presaging the heavy
Dhamma rain of Deathlessness which fell
with the great force of wisdom.
(26) All human beings felt no hunger.
This was the omen presaging their
attainment of the Deathless Dhamma of
kayagatasati which is mindfulness related to
the body, or freedom from hunger for
defilements after enjoying the Deathless
food of kayagatasati.
(27) All human beings felt no thirst.
This was the omen presaging their
attainment of the bliss of the Fruition of
Arahatship.
(28) Closed doors burst open by
themselves.
This was the omen presaging the

opening up of the gates of Nibbana which is


the eightfold Noble Path.
(29) Flower trees and fruit trees bore
flowers and fruits respectively.
This was the omen presaging the
people's bearing the flowers of
Emancipation (Vimutti) and the fruits of
the four Noble Ones (Ariyaphala.)
(30) All the ten thousand world-systems
were covered with the one and only flowerbanner. The ten thousand world- systems
were covered with the banner of victory.
This was the omen presaging the
overspreading by the flower-banner, i.e., the
Noble Path.
Moreover, the showering of exquisite
flowers and exceedingly fragrant flowers,
the brightness of stars and constellations
even in sunlight the appearance of springs
of pure clean water, the coming out of
burrowing animals from their places, the
absence of greed, hate and bewilderment,
the absence of clouds of dust from the
ground, the absence of obnoxious smells,
the pervasion of celestial perfumes, the

clear visibility of Rupa Brahmas to human


beings, the absence of birth and death of
human beings and other phenomena
occurred distinctly. The occurrence of these
phenomena constituted omens presaging
the Buddha's attainment of attributes other
than those mentioned above.
The seven connatals of the Bodhisatta
At that precise moment of the birth of
the Bodhisatta, the following seven were
born simultaneously:
(1) Princess Yasodhara, also named
Baddakaccana, mother of Prince Rahula,
(2) Prince Ananda,
(3) Minister1 Channa,
(4) Minister Kaludayi,
(5) Royal stallion Kandaka2,
(6) Maha Bodhi or Assattha Bodhi Tree,
and
(7) Four jars of gold.
Since they were born or coming into

being at the same time as the Bodhisatta,


they were known as the seven connatals of
the Bodhisatta.
Of these seven:
(1) Princess Yasodhara Bhaddakaccana
was born of Suppabuddha, King of
Devadaha City, and Queen Amitta
(2) Prince Ananda was the son of the
Sakyan Amittodana, younger brother of King
Suddhodana;
1. Minister: Minister is the translation
of the Myanmar word {short description of
image} which in turn is the author's
rendering of the Pali amacca. Among the
meaning of amacca given in the Tipitaka
Pali-Myanmar Dictionary are minister, chief
minister, king's advisor; friend, companion.
In using the designation 'Minister' for
Channa, the author obviously means one of
these person of intimate relationship apart
from the official rank as in 'Minister
Kaludayi. Malalasekera describes Channa
only as Charioteer.
2.The name of the Bodhisatta's steed
is spelt in various ways: Kantaka, Kandaka
and Kanthaka. Here in this chapter the

author's choice is Kantaka but later on he


changes it to Kandaka. Since the second
word usually overrules the first, we write
Kandaka even here and stick to it
throughout for the sake of consistency.
(3) The Maha Bodhi Tree grew at the
centre of the site of victory where the
Buddha attained Enlightenment in Uruvela
forest of the Middle Country;
(4) The four large jars of gold appeared
within the precincts of the palace of
Kapilavatthu City. Of these four:
(a) one was named Sankha, the
diameter of its brim being one gavuta;
(b) another was named Ela, the
diameter of its brim being two gavutas;
(c) the third was named Uppala, the
diameter of its brim being three gavutas;
(d) the last one named Pundarika, the
diameter of its brim being four gavutas,
equivalent to one yojana.
When some gold was taken out of these
four jars, they became replenished; there
was no trace of any loss. (The account of

these four jars of gold is given in the


exposition of the Canki Sutta of the
Majjhimapannsa Commentary, and also in
the exposition of the Sonadanda Sutta of the
Digha Nikaya Silakkhandhavagga
Commentary.)
The order of the name of the seven
birth-mates of the Bodhisatta given above is
that contained in the Commentaries on the
Jataka and the Buddhavamsa and also in the
exposition of the Mahapadana Sutta of the
Digha Nikaya Mahavagga Commentary.
In the exposition of the story of Kaludayi
in the Anguttara Commentary and also in
the exposition of the story of Rahula in the
Vinaya Sarattha Dipani TikaAnanda's name
has been left out from the list. It includes:
(1) Bodhi Tree, (2) Yasodhara, (3) The four
jars of gold, (4) Royal elephant named
Arohaniya, (5) Kandaka the steed, (6)
Minister Channa, (7) Minister Kaludayi, in
that order.
It should be noted that the order of the
items is given according to their respective
reciters (bhanakas).
The Return of Mahamaya Devi to
Kapilavatthu

The citizens from the two cities of


Kapilavatthu and Devadaha conveyed
Queen Mahamaya and her noble Bodhisatta
son back to the city of Kapilavatthu.
The Story of Kaladevila the Hermit
The very day the Bodhisatta and his
mother were thus brought back to the city of
Kapilavatthu, Tavatimsa Devas headed by
Sakka rejoiced on learning that "a noble son
has been born to King Suddhodana in
Kapilavatthu City" and that "the noble son
will definitely become an Enlightened One
on the sacred grounds of the Assattha Bodhi
Tree," and they threw up their garments in
the air, clapped their arms with the other
hands, etc. and indulged themselves in
merry-making.
At that time Kaladevila the Hermit who
had gained the Five Higher Knowledges and
Eight Attainments and who was in the habit
of frequenting the palace of King
Suddhodana took his meal there as usual
and went up to Tavatimsa to spend the
daytime in that celestial abode. He sat down
on the throne of gems in the bejeweled
mansion, enjoying the bliss of Jhana. When
he emerged from his jhana, standing at the

mansion's gate and looking here and there,


he saw joyous Sakka and other Devas
tossing up their headgears and costumes
and extolling the virtues of the Bodhisatta
on the celestial main road of sixty-yojana
length. The Hermit then asked: "O Devas,
what makes you so happy and so playful?
Tell me the reason."
Thereupon the Devas answered:
"Venerable Hermit, a noble son has been
born to King Suddhodana today. That noble
son, sitting cross-legged under the Assattha
Bodhi Tree at the most sacred spot, the
centre of the universe, will attain
Omniscient Self-Enlightenment. He will then
deliver the sermonthe Wheel of Dhamma.
We will thus get the golden opportunity of
seeing the boundless glory of a Buddha and
of listening to his supreme Dhammasermon. That is why we are indulging
ourselves in merry-making."
On hearing the Devas's reply,
Kakadevila the Hermit speedily descended
from Tavatimsa and took his seat prepared
in the palace of King Suddhodana. After
exchanging words of greeting with the king,
Kaladevila said, "O King, I have heard that a
noble son has been born to you. I would like
to see him." Then the king had his fully

dressed son brought to him, and he carried


the son straight to the Hermit to make him
pay homage to the royal teacher. When he
was thus carried, the two feet of the
Bodhisatta flew aloft and rested on the
Hermit's matted hair just as a streak of
lightning flashed on the top of dark blue
clouds.
Special note: There is verily no one
deserving of the homage by a Bodhisatta
who is in his last existence. Should anybody,
not knowing about this, places the
Bodhisatta's head at the feet of the Hermit,
the Hermit's head would be split into seven
pieces.
Kaladevila the Hermit, realizing this
astonishing and extraordinary glory and
power of the Bodhisatta, decided: "I should
not destroy myself" Then rising from his
seat he paid obeisance to the Bodhisatta
with his hands clasped. Witnessing the
marvellous scene, King Suddhodana also
bowed down before his own son.
Next
TOP
MINGUN SAYADAW
Events from the 2nd to the 9th Rains-

Retreats
Edited and Translated by
Professor U Ko Lay, Yangon, Myanmar
{short description of image}
{short description of image}
{short description of image}
Volume Three, Chapter 23
FIRST ORDINATION OF BHIKKHUNIS
Permission given for ordination of women at
the request of step-mother Mahapajapati
Gotami.
Step-mother Mahapajapati Gotami had
approached the Tathagata since the time of
Buddha's first visit to Kapilavatthu with a
request for admission of women to the
Order by formal ordination; she had made
the requests then for three times repeatedly
and the Tathagata had rejected her request
every time.
The reason for such rejection was
because the Tathagata had decided to grant
admission of women to the Order not easily
but only after pains-taking efforts on the
part of women to gain permission for
ordination. Only then would they realize that

becoming a bhikkhuni in the Dispensation


was a thing difficult of attainment and would
safeguard their bhikkhuni status with
constant vigilance. The Tathagata wished
them to cherish the hard won admission to
the Order obtained after a great struggle.
Thus when the step-mother
Mahapajapati Gotami made her first request
repeated three times to the Tathagata at the
Nigrodha monastery of Kapilavatthu, her
request was rejected by the Tathagata for
reasons as stated above. Mahapajapati
Gotami had to abandon her hope and return
to the royal palace for three times in the
past.
Now an opportunity had presented
itself for her to make another attempt when
the Tathagata had taken up residence at
Vesali to keep the fifth vasa.
As stated in the previous chapters,
those five hundred bhikkhus of royal blood
prior to their attainment to Arahatship had
messages sent to them by their former
spouses, requesting them to return and live
a household life again. These ladies made
their earnest appeal again sending
messages as before to the five hundred
bhikkhus who had become Arahats now. But

the Arahat bhikkhus sent the reply, "We are


no longer in a position to lead a worldly life".
The five hundred deserted wives
considered that 'it would not be appropriate
to seek for new married life' and decided
unanimously to go to Mahapajapati Gotami
to appeal to her 'to obtain permission from
the Tathagata for admission to the Order as
bhikkhunis.' Accordingly they went in a
group to the step-mother Mahapajapati
Gotami and made their, appeal to her.
Their request reminded her of her
failure to obtain permission for the women
to receive ordination when the Tathagata
was taking up residence at Nigrodha
monastery on a previous occasion and so
she caused a hair-dresser to shave their
heads, including that of her own, and asked
the ladies to wear dyed clothes to assume
the form of bhikkhunis while they were still
in the royal palace. Then they made
arrangements to set out all together for
Mahavana forest of Vesali where the
Tathagata was then residing.
The distance between Kapilavatthu
and Vesali was fifty yojanas; and when
Sakyan and Koliya royal families considered
arrangements for their journey, they

concluded, 'It would not be possible for


these princesses and royal ladies brought up
so regally and gently to make the journey on
foot' and they arranged to provide them
with five hundred sedans to solve the
problem.
The five hundred ladies agreed
amongst themselves that such a mode of
traveling might be tantamount to an act of
disrespect to the Tathagata and they
therefore made the journey of fifty one
yojanas on foot. Royal families of both
countries arranged for regular provision of
food at every stop and sufficient number of
escorts for their security en route to Vesali.
Having made the difficult journey of
fifty yojanas, their delicate feet were swollen
with boils that took turns to rise and burst,
looking as if they were covered with seeds
of clearing-nut, Strychos potato rum. All the
five hundred fair ladies headed by
Mahapajapati Gotami who arrived at Vesali
with swollen feet, bodies besmeared with
dirt and dust, with tears streaming down
their cheeks and in sore distress, stood in a
group at the gate of the Kutagara monastery
in the forest of Mahavana. (They dared not
enter the precincts of the monastery at
once). (Illustration)

[ Step-mother Maha Pajapati Gotami


thought to herself that she bad taken on the
dress of a bhikkhuni without the permission
of the Tathagata and the news of her action
had already spread through out the land. It
would be well if the Tathagata would be
pleased to admit her into the Order; but
failing that she should have to stand
reproached. That was the reason why she
stood bewailing at the gate without daring
to seek entry ].
When the Venerable Ananda noticed
Mahapajapati Gotami in such a plight at the
gate, he came to her and inquired: "O dear
Step-mother, why do you look so miserable?
Have the royal relatives of Sakya and Koliya
families met with tragedies and are ruined?
Why are you in an unsightly appearance
such as this, with swollen feet, and looking
shabby, a grief stricken face, standing
helplessly and weeping at the gate?"
Whereupon, Step-mother .
Mahapajapati Gotami replied "O Venerable
Ananda, we have been standing at the gate
with tears for failure to get Tathagata's
permission for women to receive formal
ordination that they might lead the life of
bhikkhunis in the Dispensation of Dhamma-

Vinaya." Ananda soothed her by saying a


few words of encouragement: "Stepmother... if that is the case .. I will go and
approach the Tathagata for admission of
women into the Order by formal ordination,
so that they might lead the life of bhikkhunis
in the Dispensation of. Dhamma-Vinaya;
please remain at the gate till I come back",
and so saying Venerable Ananda went to the
Tathagata and made this request:"The Most Exalted Tathagata ...
Step-mother Mahapajapati Gotami is
standing at the gate with her feet swollen,
her body covered with dirt and dust, her
heart sore, tears streaming down her cheek,
and in a miserable plight, for failure to
obtain your permission for women folk to
receive formal ordination, so that they might
lead the life of bhikkhunis within the Sasana.
May I pray solemnly that they be granted
your permission fore receiving formal
ordination!"
The Tathagata said in response: "That
is not a proper thing... dear Ananda and I
advise you not to be interested in the
matter of admitting women folk into the
order as bhikkhunis" With an undaunted will,
the Venerable Ananda made similar
requests for the second time, for the third

time, but received the same words of


discouragement from the Tathagata.
A Renewed Request
The Venerable Ananda thought of a
new approach, after failure to obtain
permission for admission of women folk to
the Dispensation of Dhamma-Vinaya for
three times and accordingly went to the
Tathagata and addressed him: "Most Exalted Tathagata , could
woman folk attain Ariyaship ranging from
Fruitional Stage of Sotapatti, Sakadagami,
Anagami to Arahatta, by leading the life of
bhikkhunis within the frame-work of
Dhamma Vinaya Sasana?"
Whereupon, the Tathagata replied:
"Ananda, women folk could attain Ariyaship
ranging from Fruitional Stage of Sotapatti,
Sakadagami, Anagami to Arahatta, by
leading the life of bhikkhunis within the
frame-work of Dhamma Vinaya Sasana."
"Most Exalted Tathagata.., if women
folk were capable of attaining the four
Stages of Ariyaship by way of their being
bhikkhunis within the frame-work of
Dhamma Vinaya Sasana, may I submit a

case that is worthy of the Tathagata's


sympathetic consideration in support of my
request:Most Exalted Tathagata.Mahapajapati Gotami had rendered great
service to you besides being your stepmother. She was responsible for feeding,
nursing you and for your physical and
mental well-being ever since the time of
your birth. She used to tidy you up by
showering with scented water twice a day.
Indeed, she was responsible for feeding you
exclusively with the milk that flowed from
her breast."
[ Mahapajapati Gotami, gave birth to
prince Nanda a few days after Maha Maya
Devi had given birth to Boddhisatta. She
entrusted her own child Nanda to the care of
wet-nurses, and she volunteered to act as
Boddhisatta's wet-nurse and care-taker;
hence this additional weight applied to his
request! ]
"Most Exalted Tathagata ... I humbly
pray for favour of granting your permission
for the women folk to receive ordination as
bhikkhunis within the frame-work of
Dhamma Vinaya Sasana."

The Buddha finally acceded to


Ananda's entreaties, saying, "Ananda, if
Mahapajapati accepts the Eight Special
Rules, Garu-dhamma, let such acceptance
mean her admission to the Order."
The Eight Special Rules are:
(1) A bhikkhuni, even if she enjoys a
seniority of a hundred years in the Order,
must worship, welcome with raised clasped
hands and pay respect to a bhikkhu though
he may have been a bhikkhu only for a day.
This rule is strictly to be adhered to for life.
(2) A bhikkhuni must not keep her
rains-residence at a place that is not close
to the one occupied by bhikkhus. This rule is
also to be strictly adhered to for life.
(3) Every fortnight a bhikkhuni must
do two things: To ask the bhikkhu Sangha
the day of Uposatha and to approach the
bhikkhu Sangha for instruction and
admonition. This rule is also to be strictly
adhered to for life.
(4) When the rains-residence period
is over, a bhikkhuni must attend the
Pavarana ceremony at both the assemblies
of bhikkhus and bhikkhunis, in each of which

she must invite criticism on what has been


seen, what has been heard or what has
been suspected of her. This rule is also to be
strictly adhered to for life.
(5) A bhikkhuni who has committed
a Sanghadisesa offence must undergo
penance for a half-month, pakkha manatta,
in each assembly of bhikkhus and
bhikkhunis. This rule is also to be strictly
adhered to for life.
(6) A bhikkhuni must arrange for
ordination by both the assemblies of
bhikkhus and bhikkhunis for a woman
novice only after two years probationary
training under her in the observance of six
training practices. This rule is also to be
strictly adhered to for life.
(7) A bhikkhuni should not revile a
bhikkhu for any reason whatsoever. This rule
is also to be strictly adhered to for life.
(8) Bhikkhunis are prohibited from
exhorting or admonishing bhikkhus with
effect from today. Bhikkhus should exhort
bhikkhunis when and where necessary. This
rule is also to be strictly adhered to for life.
"These are the Eight Special Rules. If

Mahapajapati Gotami accepts the Eight


Special Rules let such acceptance mean her
admission to the Order." The Tathagata thus
permitted the establishment of Bhikkhuni
Sasana after expounding the Eight Special
Rules for their guidance.
Ananda learned the Eight Special Rules
from the Tathagata and returned to
Mahapajapati Gotami at the gate and told
her what had transpired at his meeting with
the Tathagata:
"Great step-mother, if you accept
the Eight Special Rules, such acceptance
means your admission to the Order. The
Eight Special Rules are:
(1) A bhikkhuni, even if she enjoys a
seniority of a hundred years in the Order,
must worship, welcome with raised clasped
hands and pay respect to a bhikkhu though
he may have been a bhikkhu only for a day.
This rule is strictly to be adhered to for life.
Etcetera (Pelayya)
(8) Bhikkhunis are prohibited from
exhorting or admonishing bhikkhus with
effect from today. Bhikkhus should exhort
bhikkhunis when and where necessary. This

rule is also to be strictly adhered to for life.


Great step-mother, you can count
yourself as one who has been duly admitted
to the Order of bhikkhuni, the moment you
adhere strictly to these Eight Special
Precepts."
Mahapajapati Gotami responded:
"Venerable Ananda .... just as a young
maiden who is in the habit of decorating
herself with flowers with her hair washed
and brushed or a man in like manner, would
eagerly receive lilies, Moe-swe or Lai-tu
flowers with out-stretched hands, for
planting on their heads if and when offered;
so also I am prepared to adhere to the Eight
Special Rules, Garu dhamma, with great
delight and due respect till I breathe my
last.
Thereupon the Venerable Ananda
approached the Tathagata again with
profound respect and stood at a suitable
place and addressed:
"Most Exalted Tathagata...
Mahapajapati Gotami has vowed to adhere
strictly to the Eight Special Rules as laid
down, with due diligence and respect up to
the end of her life".

(Her enthusiastic acceptance of the


Eight Special Rules constitute automatic
admission to the Order; she became a
bhikkhuni without formal ordination in a
Sima. Such procedure of admission into the
Order is known as "Attha garu dhamma
patiggahana Upasampada".
Permission Granted for Ordination of
Bhikkhuni.
Step-mother Mahapajapati Gotami
went to the Tathagata and sat at a suitable
place with due respect and asked. "Exalted
Tathagata.. what should I do with those five
hundred princesses of royal blood?" The
Tathagata gave her certain instructions. She
left after hearing the dhamma and making
obeisance to the Tathagata. Then the
Tathagata told the bhikkhus about his
instructions to Mahapajapati and laid down
the following rules:
"Bhikkhus, I give permission to
bhikkhus to help ordination of female
candidates to become bhikkhunis."
Bhikkhus proceeded to help ordination
of the five hundred royal princesses with
Mahapajapati Gotami as their preceptor

(upajjhaya). They were known as "ekataw


upasampanna" there being insufficient
number of bhikkhunis to participate jointly
with bhikkhus in the ordination ceremony.
When the ordination ceremony was
over, Mahapajapati Gotami attained
Fruitional Stage of Arahatship through
hearing Sankhitta Sutta (Anguttara), and
those five hundred bhikkhunis attained
Ariyaship according to their wishes, ranging
from Sotapatti, Sakadagami, Anagami to
Arahatta through hearing Nandakovada
Sutta (Majjhima)
[ The ordination of distinguished
bhikkhunis, such as, Queen Yasodhara,
Princess Janapadakalayani, Queen Khema,
Dhammadinna, wife of a rich man,
Bhaddakapila will be described separately
when we come to deal with the Jewel of
Sangha ]
TOP
This page at Nibbana.com was last
modified: 11/25/2004 18:19:23
Bravenet Hit Counter
Powered by Bravenet
View Statistics

Page Views Since 12-Jan- 2002


Site Meter
To be continued
BACK TO MAIN PAGE
MINGUN SAYADAW
SAMGHA JEWEL
Edited and Translated by
U Tin Lwin and U Tin U
Yangon, Myanmar
{short description of image}
{short description of image}
{short description of image}
Volume Six, Part One
Chapter Forty Three
THE STORIES OF MAHA THERAS
I shall now narrate the stones of
Mahatheras on the authority of the
exposition of the Ekaka-Nipata, EtadaggaVagga of the Anguttara Nikaya Commentary
beginning with the story of Kondanna
Mahathera, taken from among the members
of the noble Sangha, the Buddha's Disciples
who were endowed with such attributes as
Suppatipannata.

In dealing with the stories of these


Mahatheras, I shall do so in four stages: (a)
aspiration expressed in the past, (b) ascetic
life adopted in final existence, (c)
attainment of unique spirituality and (d)
etadagga (top) title achieved.

1. Kondanna Mahathera

TOP
This page at Nibbana.com was last
modified: 11/25/2004 18:19:27
Bravenet Hit Counter
Powered by Bravenet
View Statistics
Page Views Since 12-Jan- 2002
Site Meter
To be continued
BACK TO MAIN PAGE
THE SAMGA JEWEL - CHAPTER FORTY-THREE

I shall now narrate the stories of Mahatheras


on the authority of the exposition of the
Ekaka-Nipata, Etadagga-Vagga of the
Anguttara Nikaya Commentary beginning
with the story of Kondanna Mahathera,
taken from among the members of the
noble Samgha the Buddha's Disciples who
were endowed with such attributes as
Suppatipannata.
In dealing with the stories of these
Mahatheras, I shall do so in four stages: (a)
aspiration expressed in the past, (b) ascetic
life adopted in final existence, (c)
attainment of unique spirituality and (d)
etadagga (top) title achieved.
1. KONDANNA MAHATHERA
(a) Aspiration expressed in the past
Counting backward from this Bhadda-kappa,
over a hundred, thousand aeons ago, there
appeared the Buddha Padumuttara. (The
reason for the Buddha's having this name
has been mentioned in the Second Part of
the First Volume, p 202). Having appeared
among the three classes of beings,
Padumuttara Buddha in the company of a
hundred thousand monks made his almsrounds visiting a series of villages,
townships and royal cities in order to release

many compassionately [from suffering] and


arrived at his (native) city of Hamsavati. His
father, King Ananda, heard the good news of
the son's visit, and together with his people
and officials extended welcome to the
Buddha. As the Buddha gave a sermon to
the crowd headed by King Ananda, some
became Sotapannas, some Sakadagamis,
some Anagamis and the rest Arahats at the
end of the sermon.
The king then invited the Buddha for the
morrow's meal, and the next day he sent for
the Buddha with a message about the mealtime and made a grand offering of food to
the Buddha and his company of a hundred
thousand monks at his golden palace.
Padumuttara Buddha gave a talk in
appreciation of the meal and went back to
the monastery. In the same way, the citizens
gave their Mahadana the following day. The
third day saw that of the king. Thus the
Mahadana performed by the king and the
citizens alternately went on for a long time.
At that time a good clansman, the future
Kondanna, was born, in a prosperous
household. One day while the Buddha was
preaching, he saw the citizens of Hamsavati
with flowers, perfumes, etc. in their hands
heading for the place of the Three Gems and

he went along with them where the


Buddha's delivery of the sermon took place.
In the meantime Padumuttara Buddha
declared his appointment of a certain
bhikkhu as the first of all rattannu(longstanding) bhikkhus to realize the four Truths
and to gain release from samsara thereby in
his dispensation. When the clansman heard,
he reflected: "Great indeed is this man! It is
said that leaving aside the Buddha himself
there is no other person before him who has
realized the four Truths."What if I too
become a monk like him realizing the four
Truths before all others do in the
dispensation of a coming Buddha!" At the
close of the Buddha's preaching, the
clansman approached the Buddha and
invited saying: "Please accept my offering of
food tomorrow, Exalted Buddha!" The
Buddha accepted the invitation by keeping
silent.
Knowing clearly that the Buddha had
accepted his invitation, the clansman paid
his respect to the Buddha and returned
home: the whole night he spent by
decorating seats with fragrant festoons of
flowers and also by preparing delicious food.
The following day he treated the Buddha
and his company of a hundred thousand

monks at his house to a sumptuous feast of


saIi rice with gruel and other courses as side
dishes. When the feast was over, he placed
at the feet of the Buddha entirely new and
soft but thick pieces of cloth made in the
country of Vanga and enough to make three
robes. Then he reflected as follows: "I am
not a seeker of a small religious post but I
am a seeker of a big one. A day's Mahadana
like this may not be adequate if I aspire for a
lofty designation. Therefore I shall aspire
after it by performing Mahadana for seven
days successively."
The clansman gave Mahadana in the same
manner for seven days. When the mealoffering was over, he had his store-house of
garments opened and put fine and nice
clothes at the feet of the Buddha and
offered three-piece sets of robes to the
hundred thousand monks. He then
approached the Buddha and said: "Exalted
Buddha, just as the bhikkhu whom you
admiringly declared to be the holder of the
etadagga title seven days ago, may I be
able to become the first to penetrate the
four Truths after donning the robe in the
dispensation of a coming Buddha." Having
said so, he remained paying respect in
prostration at the Buddha's feet.

Hearing the clansman's words of aspiration


the Buddha Padumuttara tried to see in his
vision, saying to himself: "This clansman has
done most significant acts of merit. Will his
aspiration be fulfilled or be fulfilled not?" He
then came to know clearly that "It will
definitely be!"
Indeed there is no hindrance at all, even as
an atom, that would cover his vision
whether a Buddha tries to see the past or
the future or the present events. All the
events in the past or the future though there
be a barrier of crores and crores of aeons, or
all the events in the present though there be
a barrier of thousands of universes, they are
all associated with reflection. (As soon as
they are reflected on they become manifest
distinctly.) In this way with his intellectual
power that knew no hindrances,
Padumuttara Buddha saw in his vision thus:
"A hundred thousand aeons from now there
will arise singularly an Exalted One, Gotama
by name, among the three classes of
beings. Then will this clansman's aspiration
be fulfilled!" Knowing thus the Buddha
prophesied to the clansman: "Dear
clansman, a hundred thousand aeons from
now a Buddha by the name of Gotama will
appear in the three worlds. When Gotama
Buddha delivers the first sermon 'the Wheel

of the Law'; at the end of the sermon, the


Dhammacakkapavattana Sutta, with its
three functions, you will be established
together with eighteen crores of Brahmas in
Sotapatti-phala.
Story of two brothers: Mahakala and
Culakala
Having performed acts of merit such as
alms-giving for a long period of a hundred
thousand years, the wealthy clansman, the
future Kondanna was reborn in a celestial
abode on his death. While he was passing
between Deva world and human world,
ninety-nine thousand nine hundred and nine
aeons elapsed. (That is to say he enjoyed
only divine or human lives knowing no
rebirth in any woeful states for 99909
aeons.) After living through such a long
duration, ninety-one aeons, when counted
backwards from this Bhadda aeon, the
clansman, the future Kondanna, was born in
the family of a householder and named
Mahakala in a village near the gate of the
royal city Bandhumati. His younger brother
was known as Culakala.
At that time the future Vipassi Buddha
expired from Tusita celestial abode and took
conception in the womb of Bandhumai, the

Chief Queen of King Bandhuma. (As has


been described in the Chapter on the
twenty-four Buddhas, Ch. IX of Vol 1, Pt II,
he duly became an Omniscient Buddha; as
he was requested by Maha Brahma to
preach, he pondered as to whom he should
preach first. He then saw his own younger
brother Prince Khanada and the Purohita's
son, the young Tissa. "These two," he
decided, "are capable of penetrating the
four Truths first." He also made up his mind
thus: "I will preach to them. I will also do
favour to my royal father." He then took an
aerial journey from the Maha Bodhi and
descended at the Deer Park called Khema.
He sent for Prince Khanda and Tissa and
gave them a sermon, at the end of which
both of them were established together with
eighty-four thousand sentient beings in
Arahatship.
The eighty four thousand clansmen who
went forth along with the future Vipassi
Buddha, hearing of the event, came then to
the Buddha and listened to the Dhamma
and were duly established in Arahatship.
Vipassi Buddha appointed Khanda Thera and
Tissa Thera Chief Disciples and placed them
on his right hand side and his left
respectively.

On receiving the news King Bandhuma


became desirous of paying homage to his
son. Vipassi Buddha went to the Park,
listened to the sermon and took the Three
Refuges; he also invited the Buddha for the
morrow's meal and departed after paying
respect to the Buddha. On arrival back at
the palace he got an idea thus while sitting
in his grand pavilion: "My older son has
renounced the world and has become
Buddha. My second son has become Chief
Disciple on the Buddha's right-hand side.
The Purohita's son, the young Tissa, has
become Chief Disciple on the left. The rest
of the eighty-four thousand monks used to
surround and attend upon my son while they
were all lay men. Therefore the Sangha
headed by my son was under my charge
before and so should they be now too. I
alone will be responsible for the provision of
them with the four requisites. I will give
others no chance to do so." Thinking thus
the king had the walls of cutch-wood built
on either side of the route from the gate of
the monastery to the palace and had them
covered with canvas; he had festoons hung
which were as thick as the trunk of a toddy
palm and decorated with gold stars; he also
had canopies put up. As for the ground, he
had it covered with exquisite spreads. On
both sides of the route within the walls he

had pots filled with water and placed near


flowering bushes and had perfumes placed
among flowers and flowers among
perfumes. Then did he send for the Buddha
with a message that it was now time for the
meal. In the company of his monks, Vipassi
Buddha came to the palace along the route
fully covered and partook of his meal and
went back to the monastery. Nobody else
had a chance just to see the Buddha. How
could one have an opportunity to offer food
and to honour him? Indeed nobody else
could.
Then there took place a discussion among,
the citizens:
"It has now been seven years and sevens
months since the arising of the Buddha in
the world. But we have had so far no
opportunity just to see the Buddha, what to
speak of offering food, honouring him and
listening to his sermon. 'Absolutely, we have
no such privileges, at all. The king
personally attended to the Buddha adoringly
with the notion that 'The Buddha is only my
Buddha, the Dhamma is only my Dhamma
and the Sangha is only my Sangha.' The
arising of the Buddha is for the welfare of
the world of sentient beings together with
Devas and Brahmas but not only for the

king's welfare. Indeed it is not that the hellfire is hot only to the king and is like a blue
lotus to others. Were it well therefore if the
king gave us the Exalted One (our right of
service to the Buddha); if not, we shall
battle with the king and take over the
Sangha to do acts of merit towards them.
Let us fight for our right. But there is one
thing: we citizens alone might not be able to
do so. Let us therefore find a chief who will
lead us."
Accordingly they went to the general of the
army and openly told him of their plan and
directly asked: "O General, will you be one
of us or will you join the king?" Then the
general said: "I will be one of you. But there
is one condition: you must give me the first
day for my service to the Buddha." And the
citizens agreed to it.'
The general went to the king and said: "The
citizens are angry with you, Great King."
When asked by the king about the reason,
he said: "Because you alone are attending
to the Buddha and they do not have such a
chance, so they say. Great King, it is not too
late yet. If they were given permission to
serve the Buddha, they would no longer be
angry. If not, they said they would give
battle to you." Then the king replied:

"General, I shall wage war but by no means


shall I give up the Sangha.""Great King,"
said the general, putting the king in a
difficult position: Your servicemen are
threatening that they will take up arms
against you. Whom would you call up to
encounter the looming war?" "Are not you
my general?" asked the king persuasively. "I
cannot fight being separated from the
citizens, Great King," said the general.
The king then realized "The force of the
citizens is great. The general too is one of
them." He therefore made a request, saying
"In that case, friends, let me feed the
Sangha only for another period of seven
years and seven months." But the citizens
did not agree and rejected the request. The
king reduced the duration of his proposed
Dana step by step to six years, five years,
and so on and finally to seven days. Then
the people came to a unanimous decision,
saying among themselves, "Now that the
king has asked for seven days to perform
the act of food offering, it is not good for us
to be so stubborn in rivalry with him."
King Bandhuma gave away in seven days,
all his offerings, which were meant for seven
years and seven months. For the first six
days he did so without letting the people

see; on the seventh day, however, he


invited the citizens and showed them his
grand offering of Dana, saying to sound
them out; "Friends, will you be capable of
giving such a grand Dana?" "Great King,"
retorted the citizens: "but your Dana took
place only with our help, didn't it? And he
asserted, "Yes, we are capable." Wiping the
tears with the back of his palm, the king
paid obeisance to the Buddha and said: "My
dear son, Glorious Buddha, I have decided
to support you together with one hundred
and sixty-eight thousand monks for life with
the four requisites giving no assignments to
others. But now I am compelled to allow the
people to attend to you. In fact, they were
angry with me and complaining about their
deprivation of right of giving alms. My son,
Exalted Buddha, from tomorrow onwards
please do them a favour!" Thus did he
pathetically utter words of compliance in
despair.
The next day, the general gave a grand
Dana to the Sangha with the Buddha at its
head as he had the agreement with the
people. (Hence the story of Saddhasumana
may briefly be told as contained in the
Anguttara Commentary Vol III.)
Story of Saddhasumana

On the day allotted to him, the general


while supervising his grand Dana issued the
order saying "Care must be taken so that no
other person should get a chance to offer
even a spoonful or ladleful of rice," and he
placed sentries to keep watch around the
area. That very day, a widow of a wealthy
merchant of Bandhumati was crying in great
distress (because she did not get a chance
to offer her share of Dana for the first day);
she complained pitiably, saying to her
daughter who had just come back from the
games she played with her five hundred
female playmates: "My darling daughter, if
your father were alive, I could have been
today the first to feed the Buddha." The
daughter responded saying words of
comfort: "O mother, please do not worry! I
will do something so that the Sangha
headed by the Buddha would accept and
partake of our meal first."
After that the daughter filled the gold bowl
worth a hundred thousand with milk-food
unmixed with water. She added butter,
honey, molasses etc. to enrich the food. She
covered it with another gold bowl turned
upside down and tied both the gold bowls
with garlands of jasmine so that it might
look like a ball of flowers. When the Buddha

entered the city she carried it herself on her


head and left the house in a company of her
many attendants.
On the way a dialogue took place between
the wealthy lady and the watchmen:
Watchmen: Do not come here, daughter!
Lady: Dear uncles! Why do not you allow me
to go?
(People of past good deeds speak endearing
words. Others are not able to reject their
repeated request.)
Watchmen: We are to keep watch by the
general's order that nobody else must be
allowed to offer alms-food, daughter.
Lady: But, uncles, do you see any food in
our hands that warrants you to bar me like
this?
Watchmen: We see only the ball of flowers.
Lady: Well, did your general then say even
offering of flowers was not allowable?
Watchmen: As for an offering of flowers, it is
allowable, daughter.

The lady then saying to the watchmen, In


that case please go away. Do not prevent
us, uncles," went up to the Buddha and
offered her gift with a request, "Please,
Glorious Buddha, accept my offering of the
ball of flowers." The Buddha glanced at a
watchman, signalling him to bring the floral
ball. The lady made obeisance and said:
"Glorious Buddha may my life throughout
samsara be free from want and worry. May I
be lovable to many like this ball of jasmine
flowers and be named Sumana in all my
coming existences."
As the Buddha answered, "May you be well
and happy;" the lady paid respect to the
Buddha joyfully and departed.
The Buddha went to the general's house and
took his seat prepared. The general brought
rice gruel and offered it to the Buddha. The
Buddha covered the bowl with his hand. The
general thought that the Buddha did not
accept the gruel because the monks had not
all come yet. When all had come the general
reported saying that all were present and
seated. The Buddha said:. "We have already
had a bowl of food which we received on the
way. When the covering jasmines were

removed from the bowls the milk-rice with


puffs of steam was found. Then the
general's young serviceman who had
brought the floral ball said: "General, I have
been cheated by a distinguished woman
who told me that it was just a ball of
flowers." The milk-rice was sufficient for all
the monks beginning from the Buddha. Only
after giving the milk-rice to the Buddha did
the general hand over the offerings that
were made by himself. When the partaking
of food was over, the Buddha delivered a
sermon on auspiciousness and left.
When the Buddha had left, the general
asked his men about the lady's name and
they told her that the she was the daughter
of a wealthy merchant. "What a wise woman
she is! If such a wise woman administers a
household, it may not be difficult for the
housefather to attain divine pleasures.
Speaking in praise of the lady, the general
managed to take her in marriage and placed
her as the mistress of the house.
While taking charge of the wealth of both
houses, her father's as well as the general's,
she gave Dana to the Buddha till the end of
her life, and when she expired, she was
reborn in the celestial abode, the world of
sense pleasures. At that very moment, a

rain of jasmines fell heavily, filling the whole


divine city about knee-deep. "This divine
damsel has brought her own name even by
herself," so saying all the Devas named her
"Sumana Devi".
Sumana Devi was away from woeful states
for ninety-one aeons, taking rebirth in
celestial and human abodes; wherever she
was reborn there rained down jasmines
continuously and she continued to be known
only as Samana Devi or Samana Kumari. In
the dispensation of the present Buddha she
was born of King Kosala's Chief Queen;
simultaneously in the households of the
king's various ministers all her maids were
born on the day Samana was. At that very
moment it rained jasmines flowers pretty
heavily about knee-deep.
Seeing that phenomenon the king thought,
"My daughter must have done a unique act
of merit in the past" and became overjoyed.
"My daughter had brought her name by
herself and he let her bear the very name
Sumana. Pondering, "My daughter must not
have been born alone," the king had her
birth-mates searched all over the city and
hearing that five hundred girls were born,
the king took the responsibility of feeding,
nursing and bringing up all five hundred. He

also ordered that each month the five


hundred girls must be brought and
presented to his daughter.
When Princess Sumana was seven, the
Buddha in the company of monks came to
Savatthi as had been invited by the wealthy
Anathapindika through a messenger, for he
had completed the construction of the
Jetavana monastery. Anathapindika went to
King Kosala and said: "Great King, the
Exalted One's visit to our city of Savatthi
means auspiciousness for you and us.
Therefore please send Princess Sumana and
her five hundred maids with water-filled
pots, perfumes, flowers etc. so that they
might welcome the Exalted One and
received him with them. The king replied
saying, "Very well," and did as told by the
merchant. Under the orders of the king,
Sumana approached the Buddha and paid
him homage with perfumes, flowers etc. and
stood at a suitable place. When the Buddha
preached to Sumana even on his way, she
and all her companions were established
together in Sotapatti-phala; so were the five
hundred girls, five hundred women and five
hundred male lay devotees established in
the same Fruition at the Buddha's Dhamma
assembly. In this way on the day the Buddha
visited the monastery, before he reached

there but while on the way, two thousand


people became Sotapanna Ariyas.
When the princess came of age King Kosala
gave her five hundred chariots and
emblems of royalty so that she might use
them on her travel, if any, with her five
hundred companions. In those days there
were three women who received five
hundred chariots and royal emblems from
their parents. They are (1) Princess Cundi,
daughter of King Bimbisara, (2) Visakha,
daughter of the wealthy merchant
Dhanancaya, and (3) Sumana, daughter of
King Kosala as her account has been just
given. This is the account of Saddhasumana.
As has beern said, the day after the one on
which the general got permission from the
king and performed Dana to the Buddha on
a grand scale, the citizens organized an
offering that was greater than the king's and
performed Mahadana to the Samgha
headed by the Buddha. When the mealoffering by the whole city was
accomplished, the villagers near the citygate arranged their paying homage as it
was their turn to do so.
Then the householder Mahakala discussed
with his younger brother Culakala: "Our turn

comes tomorrow to pay homage to the


Exalted One. What kind of homage shall we
pay?" "Brother," replied Culakala, "Please
think by yourself of what is proper." Then
Mahakala said: "Dear brother, if you follow
my plan, our land of sixteen paifull of
ripening sali paddy. Shall we take out newly
developed paddy from the ears and cook
milk-rice befitting to the Exalted One?"
Culakala presented his view: "Brother, if we
do so, nobody will be benefited. Therefore I
do not agree to that."
Then Mahakala said: "If you do not agree to
it, I wish to have my share of property." So
the sixteen pai of land was divided into two
halves, each measuring eight pai and a
fence was erected in the middle of the two
portions. Then Mahakala took out the tender
grain from the ears, to which he added milk
unmixed with water; he had it cooked and
catumadhu put to it, and offered (1) the
(first) food to the Sangha headed by the
Buddha. The strange thing was that the ears
from which the grain had been taken out
became full again with grain as before. (It
was a Dana of the first grain formed in their
earliest stage of development.)
Mahakala similarly gave the following in
charity: (2) the first portion of the paddy

that had partially developed to yield newly


appeared grain to be pounded; (3) the first
portion of the paddy that had fully
developed or ripened; (4) the first portion of
the paddy that had been reaped; (5) the first
portion of the paddy that had been made
into sheaves; (6) the first portion of the
paddy that had been piled up in sheaves; (7)
the first portion of the paddy that had been
threshed; (8) the first portion of the paddy
that had been winnowed and (9) the first
portion of the paddy that had been stored
up in the granary.
In this way, each time he grew paddy he
accomplished Dana of the first portion
(agga-dana) nine times. And never did the
quantity of his paddy produced become low
despite his Dana; in fact, the amount of
paddy even increased and became bigger
than before. This indeed was (a) the Thera's
wholesome deed in connection with his
expressed aspiration made in the past.
(b) Ascetic life adopted in him final
existence
The virtuous householder Mahakala, the
future Kondanna Thera, performed acts of
merit in this way throughout the Buddhas
life swell as throughout his, and he

wandered from the human abode to the


divine and vice versa and enjoyed divine
and human luxuries; when our Buddha was
about to arise, be was reborn in a wealthy
Brahmin family in the Brahmin village of
Donavatthu near the city of Kapilavatthu.
On his naming day, the young Brahmin was
given the name of Kondanna. While being
brought up, he was educated in the three
Vedas and was accomplished in
physiognomy of a great man.
At that time our Future Buddha passed from
the Tusita celestial abode and took his
conception in the womb of Mahamaya, Chief
Queen of King Suddhodana of Kapilavatthu,
and was duly born. On the naming day the
king presented one hundred and eight
Brahmins with absolutely new garments and
fed them with sweet pure milk-food He
selected from among them eight highly
intelligent Brahmin wise men and let them
be seated in serial order in the court-yard.
He then had the little prince, the Bodhisatta,
put lying on white linen and brought to the
Brahmins who were to examine the baby's
body marks.
The Brahmin, who occupied the first seat
among the eight, raised his two fingers and
predicted: "If the baby remains a lay man he

will become a Universal Monarch. If he lives


an ascetic life he will definitely become a
Buddha in the three worlds!" In this way
declared the remaining Brahmins of the first
seven, each putting up two fingers. Of those
eight Brahmins the youthful Kondanna was
the youngest. When his turn came to predict
he studied very carefully the marks on the
body and (having pondered that one who
would become a Universal Monarch should
not have the mark of a Universal Monarch
on one's soles but the boy had the same
mark on his.) he put up only one finger,
boldly predicting: "There is absolutely no
reason for the prince to stay in the middle of
a household. The prince will indeed become
a Buddha!"
After that the wise Brahmins went back to
their respective homes and summoned their
sons and gave instructions saying: "Dear
sons, we have become old. We may or may
not be living by the time prince Siddhattha,
son of King Suddhodana, attain Omniscient
Buddhahood. When the prince does, you
dear sons should became monks in his
dispensation."
King Suddhodana brought up his son in
comfort by providing him with great
protection, facilities and resources beginning

with his appointment of attendants. When


he became sixteen years of age, the prince
enjoyed Deva-like royal luxuries and at the
age of twenty-nine when he became
intellectually more mature, he saw the
disadvantages of sense-pleasures and the
advantages of renunciation. So on the day
his own son Rahula was born, he performed
a great act of renunciation by riding the
royal steed Kandaka in the company of his
connatal and personal officer Channa and
by going through the city-gate that was
opened by gods. By that single night he
passed through the three cities of
Kapilavatthu, Koliya and Devadaha, and on
the bank of the river Anoma he put on the
robe and other paraphernalia which were
brought and offered by Ghatikara Brahma.
So he arrived at the city of Rajagaha in the
very pleasing manner like a Mahathera of
sixty years of standing and eighty years of
age. After going on alms-round, he partook
of his meal in the shadow of the Padava Hill.
Though King Bimbisara invited him to stay
on and promised to give his kingdom, he
turned down the offer and while proceeding
he reached in due course the grove of
Uruvela. 'Oh!" he exclaimed and uttered:
"This flat ground is very pleasant? For the
clansmen who wish to devote themselves to
meditation, it is the ideal place." With this

reflection, he sojourned in that grove and


commenced his meditative practice of
Dukkara-cariya..
By the time of the Future Buddha's
renunciation, all the wise Brahmins except
Kondanna had deceased. The youngest
Kondanna alone remained in good health.
On hearing the tidings that the Bodhisatta
had gone forth, he visited the sons of those
deceased Brahmins and said: "It is said
Prince Siddhattha had become an ascetic.
No doubt the prince will attain real
Buddhahood. If your fathers were alive they
would go forth even today. Come if you wish
to do so. Let us become monks in the wake
of that great man." But the seven sons were
not unanimous in their aspirations: three did
not like the idea. Only the remaining four
donned the robe under Kondanna's
leadership.
After becoming ascetics, the Band of Five
(Panca-vaggi) went on round for food in
villages, towns and royal cities and reached
the Bodhisattas place in due course. While
the Bodhisatta was practising his meditation
of austerity for six long years, they
entertained great hope, thinking," He will
soon attain Buddhahood!, He will soon
attain Buddhahood!" So thinking they

attended to the future Buddha, staying and


moving about him.
In the sixth year, he came to realize that the
practice of Dukkara cariya would absolutely
not earn him the Noble Path and Fruition
(Ariya-magga-phala) though he had passed
the time by eating just a rice-grain, a
sesame seed, etc. and had become
emaciated and weary, (As has been
described above pp. 199-201, Vol II) he
collected food in the village of Senani and
ate whatever was available such as rice and
hard cakes. Then the Band of Five as
compelled by the law that dictates the lives
of all Bodhisattas were fed up with the
Bodhisatta and left him for Isipatana the
Deer Park.
After the Band of Five had thus left him, by
eating whatever was available such as rice
and hard cakes, the Bodhisatta's skin, flesh
and blood became normal in two or three
days. On the fullmoon day, (the day he was
to become enlightened) he took the
excellent milk food offered by Sujita, wife of
a wealthy merchant. He then floated the
bowl along the current of the river Neranjara
and came to decide that he was going to
become a Buddha definitely on that very
day. In the evening, having been spoken of

in praise in all manner by the Naga King


Kala, he went up to the Maha Bodhi the site
where the great Bodhi tree was and sat
down crossed-legged on the Aparajita
Throne, the unshakable seat, facing the
eastern universe. Having developed his
fourfold exertion, he drove away Mara the
Deity just before sunset, acquired
Pubbenivasa Nana in the first watch of the
night, Dibba Cakkhu Nana in the middle
watch and, in the last watch he was
absorbed in the wisdom of Paticcasamuppada doctrine, reflected with his
diamond-like great Vipassana Nana
(Mahavajira Vipassana Nana) on its twelve
factors forward and backward, up and down,
and finally attained Budhahood, having won
unique Omniscience (Asadharana
Sabbannuta Nana) which is the property of
all Buddhas. (as has been told in the section
of the Buddha's Enlightenment). On that
very Throne under the Maha Bodhi tree did
the Buddha pass seven days, being
absorbed in the Arahatta-phala Samapatti.
In this way, the Buddha stayed in the seven
places and on being requested by
Sahampati Brahma, he considered asking
himself, "To whom should I preach first?"
Then he came to know that the religious
teachers Alara and Udaka had deceased and

when he continued to think out he got an


idea thus: "To the Band of Five I have been
thankful very much. They served me while I
was engaged in the austere practice. What if
I should preach to them first." Such an idea
is conceived by all Buddhas as a rule. In
fact, with the exception of Kondanna, there
was none who could first grasp the four
Truths in the dispensation of that Buddha.
As for Kondanna, for his capabilities of
grasping the four Truths first and foremost,
he had performed significant acts of merit
for a hundred thousand aeons and had
given the unique Dana of the first crop nine
times to the Sangha headed by the Buddha
as has been told above.
(c) Attainment of unique spirituality
Taking his bowl and robe, the Buddha set
out to the Isipatana Deer Park and duly
reached the place of the Band of Five
Bhikkhus. The Bhikkhus saw the Buddha
coming and they made an agreement
among themselves not to fulfil their
obligatory duties, but as the Buddha was
approaching nearer they could not keep
their original agreement: one took the bowl
and robe from the Buddha, another prepared
the seat for him; still another brought water
far washing the feet; the fourth washed the

Buddha's feet; and the fifth brought the


round fan made of palm-leaf to fan him;
thus they rendered their respective services.
When the Five Bhikkhus had taken their
seats near the Buddha after doing their
duties, the Buddha delivered the
Dhammacakkappavattana Sutta with three
functions to the five Bhikkhus with the
Mahathera Kondanna as the principal
listener in his presence.
A new name for the Thera: "Annasi
Kondanna"
At that time the Buddha thought: "As the
ascetic Kondanna has first penetrated the
four Truths that I have brought with
thousands of difficulties, he deserves the
name Annasi Kondanna," and so he uttered
a solemn utterance: "Annasi vata bho
Kondanno; annasi vata bho Kondanno!"
("Oh, Kondanna has penetrated the Four
Truths! Oh, Kondanna has penetrated the
Four Truths!") Because of this solemn
utterance, the Venerable Kondanna came to
be known as "Annasi Kondanna, the
Penetrating Kondanna from that time
onwards.
(d) Etadagga title achieved

In this way the Venerable Kondanna became


a Sotapanna on the full moon day of Asalha
(June-July) in the year 103, Maha Era (the
year the Buddha attained Buddhahood). The
day after the full moon, Bhaddiya Thera did;
two days after the full moon Vappa Thera,
three days after the full moon Mahanama
Thera, four days after the fulll moon Assaji
Thera realised the same Fruition; Five days
after the full-moon at the end of the delivery
of the Anatta-lakkhana Sutta, all five
members of the Band were established in
Arahatta-phala. At that time Arahats among
human beings numbered six; the Buddha
and the Band of Five Theras.
From that time onwards, to the Ariya Magga
and Phala the Buddha led fifty-five friends
headed by Yasa the son of a wealthy
merchant, thirty-three Bhadda Princes in the
Kappasika grove, a thousand former mattedhair ascetics on the stone plateau of
Gayasisa and others. After leading many
people thus to the Noble Path and Fruition,
on the full-moon day of Phussa (DecemberJanuary) in the same year the Buddha
arrived in Rajagaha and established
Brahmin householders numbering a hundred
and ten thousand headed by King Bimbisara
in Sotapatti-phala and ten thousand such

householders in the Three Refuges. Having


caused the abundant blossoming and
fruition of his teaching with the eight
wonders and three training, throughout the
Jambudipa, the entire land of which he
caused to be illuminated bright with the
colour of the robes and caused the environs
to be blown by the rushing wind from the
moving monks and other noble ones. Later
on, once when he arrived at the Jetavana
monastery of Savatthi City and while
remaining there at the monastery and
sitting on the Dhamma Throne, the seat for
a Buddha, he delivered a sermon and in the
course of his delivery, he became desirous
of declaring that his eldest son Kondanna
was the best of all who first realized the four
Truths; and he uttered:
"Etadaggam bhikkhave mama savakanam
bhikkhunam rattannunam yadidam annasi
kondanno", "O monks, of my disciple monks
who are of long standing (rattannu) Annasi
Kondanna is the foremost."
Thus speaking in praise of the Mahathera,
the Buddha conferred on him the Rattannu
Etadagga title.
(Herein "rattannu" literally means "one
who knows night time", that is to say one

who has passed through the long duration of


many nights since one's renunciation." In
the Buddha's dispensation there was none
who realised the four Truths earlier than
Kondanna. Hence Kondanna was the one
who knew many nights (i.e. who lived over
the greatest number of years) since he
became a monk. (According to this
explanation, a rattannuindividual means
'the senior most in monkhood.'
Or, as Kondanna Thera realized the four
Truths before all others did, since his
realization he had passed through many a
night. According to this the word in question
means the earliest knower of the Four
Truths.
Or, as every Arahat is conscious of day-time
and night-time, he earns the epithet
Rattannu'one who is aware of the divisions
of day and night time.' Because Kondanna
Mahathera was the earliest of all Arahats, he
stood out of from other RattannuArahats
knowing the divisions of time).
Annasi Kondanna Mahathera after his
attainment of Arahatship
The Mahathera Annasi Kondanna attained
Arahatship on the fifth day after the full

moon of Asalha. On the full-moon day of


Phussa that year the Buddha arrived in
Rajagaha and on the first waxing day of
Magha (January-February) the future Chief
Disciples (Sariputta and Moggallana)
donned the robe. On the seventh day the
Venerable Moggallana became Arahat and
the Venerable Sariputta did so on the fullmoon day. In this way when there arose
complete categories of Arahats such as
Chief Disciples, Great Disciples and Ordinary
Disciples, in the Buddha's dispensation, all
of whom going their alms-round (in a file
arranged according to seniority). When the
Buddha gave a discourse, he sat on the
Dhamma Throne, the Buddha-seat
decorated in the middle of the assembly.
The Captain of the Dhamma, Sariputta
Thera, sat on the right side of the Buddha
and Moggallana Thera on the left side.
At the back of the two Chief Disciples a seat
was prepared for the Venerable Kondanna.
The remaining monks took their seats
surrounding the Mahathera. Because
Kondanna was the first to understand the
four Truths in the Buddha's dispensation and
because he was senior also by age, the two
Chief Disciples were respectful to him, they
regarded him as Maha Brahma, as a huge
mass of fire, or as a highly poisonous

serpent; they felt somewhat scared though


they occupied the front seats. They were
also shy and embarrassed. Kondanna
Mahathera then reflected: "For the front
seats these two Chief Disciples had fulfilled
their Paramis for one Asankhyeyya and a
hundred thousand aeons. Though they are
taking those seats, they were less confident,
shy and embarrassed. I shall do anything
that would make them stay at ease." This
was a reason [for his vacant seat,]
Besides, Kondanna was a highly powerful
Mahathera. Like the attributes of the
Buddha, the Mahathera's attributes spread
among the people in this universe as well as
among the Devas and Brahmas of the ten
thousand universes. Therefore the divine
and human beings visited and honoured the
Buddha with perfumes, flowers etc., and
they immediately (after that) approached
the Mahathera Kondanna and honoured him,
remembering, "This Venerable One was the
first to comprehend the unique doctrine of
the four Truths." There is also a religious
custom, according to which the visiting
monk is to give a Dhamma-talk or to
exchange greetings with them. As for the
Mahathera, he was inclined only to remain
blissfully in the attainment of
Phalasamapatti (Ariya vihara). Therefore to

him Dhamma-talks given to and greetings


exchanged with the visitors appeared
superfluous. This was another reason.
For these two reasons, the Mahathera
desired to stay away from the Master. As he
foresaw that his nephew, the young Punna,
son of the Brahmin lady Mantani would
become a famous Dhamma-preacher
(Dhamma-kathika), he went to the Brahmin
village of Donavatthu and made his nephew
a monk and helped him become a resident
pupil (antevasika) with the thought that he
would stay behind near the Exalted One.
Then he approached the Buddha and made
a request: "Glorious Buddha, to me a rural
residence is not suitable. I am not capable
of staying with the laity. Therefore kindly
permit me to live in the Chaddanta forest."
And the permission was granted by the
Buddha.
Having obtained the permission from the
Buddha, Kondanna Thera packed up his
bedding, and taking his bowl and robe, he
went to the Mandakini lake in the Chaddanta
forest. In the region around Chaddanta,
eight thousand elephants, who were
experienced in serving Pacceka Buddhas
and who were long-lived like spirits, became
happy as they thought, "a large expanse of

fertile field has come to us so that we might


sow the seeds of meritorious deeds." So
they shovelled a path with their feet and got
rid of grass to make a walk for the Thera;
they also cleared the walk of twigs and
branches that might be in the Thera's way
and after making the Thera's residence
clean, the eighty-thousand elephants held a
discussion among themselves thus:
"Friends, if we expect 'this elephant will do
what is necessary to the Thera' or 'that
elephant will do it for him,' the Thera will
have to return to his dwelling from almsround with his bowl washed as before as if
he had been to a village of his relatives.
Therefore let us serve him by taking turns so
that there might be no negligence. We must
be careful especially when it is an
assignment of a particular one (without
ignoring with the thought it is not mine)."
And so they took turns in serving the Thera.
The elephant on duty would arrange water
for washing the face, and twigs for brushing
the teeth. The arrangement went on like
this, The elephant whose assignment it was
to serve, made fire by rubbing those dry
firewood that could burn easily such as pine.
By this fire he baked stones and rolled them
down by means of sticks into the water in

the stone basins. After ascertaining the


water is hot enough, he would place a tooth
brush made of firewood stick. Then the
same elephant assigned would sweep the
meditation hut that was the Thera's dwelling
both inside and out with a broom made of
branches. He would also perform [other]
duties including his feeding of the Thera in
the way that will soon be described.
The Mandakini lake where the Thera resided
was fifty yojanas wide. The middle area of
the lake measuring twenty-five yojanas was
entirely free from algae and other aquatic
plants. The water was crystal clear. In its
outer circle where the water was waist deep
there flourished white-lotus thickets of half a
yojanas width surrounding the lake of fifty
yojanas; beyond the white lotus thickets
existed red paduma lotus- thickets also of
half a yojanas width; beyond them whitekumudra lotus-thickets ...; beyond them
blue-lotus thickets ...; beyond them red lotus
thickets ...; beyond them fragrant red paddy
fields ...; beyond them creeper thickets full
of such tasty vegetables as cucumber,
gourd, pumpkin, etc. and measuring half a
yojana in width; beyond them existed sugarcane thickets also of half a yojana width
encircling the lake. The sugar-cane stalks
growing there were as thick as the trunk of

an areca palm.
Beyond the sugar-cane thickets lay bananatree thickets also of half a yojana width
encircling the lake. Those who happened to
have eaten two bananas or so would suffer,
feeling stiff and uneasy; beyond the lay
jack-fruit grave bearing fruit each being the
size of a large jar; beyond that grove lay
eugenia grove; beyond that lay mango
grove; in this way there lay further groves of
fruit trees. In short, it could not be said there
were no edible fruit around the Mandakini
lake. There were fruit of all kinds.
During the flowering period the wind blew,
carrying the pollens from the blossoms and
placed them on the lotus leaves. Drops of
water fell on those leaves. By the heat of
the sun the pollens were cooked and
became solidified milk. It was called lotushoney (comb). It was brought to the Thera
by the elephants by turns.
The lotus stems were as thick as the tilling
log. Those stems too the elephant took and
gave to the Thera. The lotus stems were as
large as a drum head . Each joint of the
stems contained about one pattha of lotus
milk. That lotus milk too the elephants
brought and fed the Thera.

The elephants mixed the lotus stock with


honey and offered them to the Thera. The
animals placed the sugar-cane plants as
thick as areca palm on the stone slab and
crushed them with their feet. The juice then
flowed into stone cups and holes and was
cooked by the heat of the sun and it became
solidified sugar-cane cakes that were like
solidified milk (godan stones). The elephant
brought those sugar-cane cakes and offered
them to their master.
On the Kelasa bill in the Himavanta lived a
god named Nagadatta. The Venerable Thera
sometimes went to the doorway of his
mansion. The god filled the Theras bowl with
pure milk food made of newly produced
butter and powder of lotus-honey. The god
gave a Dana of sweet smelling butter and
milk by the lot for twenty thousand years
during the life time of the Buddha Kassapa.
Hence such pure milk food containing butter
and powder of lotus-honey appeared to him
as nourishment. In this way Kondanna
Mahathera dwelt near the Mandakini lake in
the Chaddanta forest. When he reflected on
his life process (ayu-sahkhara) he found that
it was coming to an end. When he further
reflected as to where he should decease, it
occurred to him thus: "These eight thousand

elephants who have served me for twelve


years have done what is difficult to do. I am
greatly thankful to them. I shall first go to
the Exalted Buddha and seek his permission
to pass into Parinibbana and shall do so in
the meditation hut near these elephants."
Having decided thus he travelled by air to
the Veluvana monastery in Rajagaha and
visited the Buddha. He bowed his head
touching the feet of the Buddha and sucked
them in his mouth; he also pressed them
with his hand forcefully. He then mentioned
his name in his supplication to the Buddha:
"Glorious Buddha! Konndana I am, Speaker
of good words? I am Kondanna."
(Herein the reason for Kondanna Thera's
mention of his own name was this: at that
time among the monks around the Buddha
some elderly Thera knew him but younger
ones did not. Therefore it occurred to the
Mahathera: "The youthful monks who do not
know me might offend me with the thought
'Who is this white-haired, bending, toothless
and failing old monk? Who is he that is
talking with the Exalted Buddha? Those
young monks who wronged me might land
in a woeful state. If I mention my name,
those who previously did not know me will
now realize who I am. Thus the two groups
of monksone older and aware of my name

and the other younger and coming to know


me nowwill be pleased and faithful at the
thought, "Ah, here is a Great Disciple Maha
savaka) who has renounced like the Exalted
Buddha throughout the system of ten
thousand worlds and this would lead them
to the realm of Devas. In order to close the
road to the woeful states and open that to
the Deva abodes for the beings, the Thera
disclosed his name in his announcement to
the Buddha.)
At that time, a thought arose in the mind of
the Thera Vangisa thus:
"This Venerable Annasi Kondanna visited the
Exalted One after twelve long years; he
touched the feet of the Exalted One with his
head and suck the feet with his mouth. And
be also pressed them with his hand.
Mentioning his name he also said, 'Glorious
Buddha! Kondanna I am. Speaker of good
words! I am Kondanna', What if I should sing
appropriate verses in praise of the Thera in
the presence of the Buddha." So he rose
from his seat, adjusted his robe so that it
covered his left shoulder, raised his joined
hands towards the Buddha and addressed
him thus: "Glorious Buddha, these clear
verses (patibhana gatha) came into my
head! Speaker of good words, these clear

verses came into my head!"


Thereupon the Buddha granted his
permission, saying: "Dear son Vangisa, you
may have clear verses in your bead as you
wish."
Accordingiy, Vangisa Thera sang appropriate
verses in praise of the Venerable Kondanna
Thera in the presence of the Buddha as
follows:
1. Buddha'nu buddho so thero
kondanno tibbanikkamo
Labhi sukha-viharanam
vivekanam abhinhaso.
"That Thera who is known by his clan name
Kondanna and who has visited the
supremely glorious Buddha is distinguished
as Buddhanu'buddha, for he is the first who
understood the four profound Truths, having
contemplated intelligently after the Buddha.
He is endowed with unique, forceful energy
of right exertions. He achieves without
interruptions the three forms of seclusion,
the means of blissful living"

2. Yam savakena paitabbam


satthu sasana karina
Sabbassa tam anuppattam,
appamattassa sikkhato.
"The Sangha of noble disciples who follow
the Buddha's exhortation should attain the
four Paths., the four Fruitions, the Analytical
Knowledge etc. through their wisdom. That
top personality of glory, the Venerable
Kondanna Mahathera, attained them all
the Paths, the Fruitions, the Anaytical
Knowledge etc. ahead of several other
disciples as smoothly supported by
necessary facilities, for he has possessed
mindfulness and practised assiduously in
the threefold training."
3. Mahanubhavo tevijjo
ceto pariyaya kovido
Kondanno buddhadayado
pade vandati satthuno.
"The Mahathera who is known by his clan
name Kondanna, who is highly powerful,

who clearly possesses the threefold


Knowledge of pu, di and a, who is the owner
of cetopariya abhinna as be knows all the
mental activities, who has inherited first and
foremost the nine supramundane legacy of
the Buddha, has respectfully paid homage
at the Buddha's lotus feet by touching them
with his head, sucking them (in his mouth),
and gripping them with his hands indeed."
By the time these verses had been sung,
silence reigned in the assembly. Knowing of'
the silence, Kondanna Thera exchanged a
few words with the Buddha and asked for
permission: "Exalted Buddha, my life
process has come to an end. I am going to
pass into Parinibbana."
"Where will you pass into Parinibbana, my
dear son Kondanna?' questioned the
Buddha. The Thera replied: "Glorious
Buddha the elephants who served me for
twelve years have done something that is
difficult to do. Therefore I shall pass into
Parinibbana somewhere around the
elephants by the lake in the Chaddanta
forest." The Buddha granted his permission
by keeping silent.
(Herein when Kondanna Thera requested
permission to attain Parinibbana if he were

not to grant permission it might tantamount


that the Thera took delight in the round of
suffering in the three worlds which he
himself had taught to be something
sickening. On the other hand if he were to
grant permission, it might mean that the
Buddha encouraged him to die. In order to
avoid these two ends therefore the Buddha,
following the neutral way, asked Where
would you pass into Parinibbana?")
Thereupon the Venerable Mahathera made
obeisance to the Buddha and spoke:
"Exalted Buddha, formerly when you were
practising dukkara-cariya we visited you for
the first time to attend to you. In other
words, my first obeisance took place in the
Deer Park. Now this is my last !" While many
people were lamenting, the Thera paid
homage to the Buddha, came out from his
presence and, standing at the doorway,
admonished the people: "Do not be sad! Do
not lament! There is none among those
conditioned, be they Buddha or Disciples,
who will not come to destruction." While the
people were looking on him, the Thera went
up to the sky and descended near the lake
in the Chaddanta forest, where be bathed.
Thereafter he put on the robe properly, put
away his bedding and spent the three
watches of the night engaging in meditation

of Phala-samapatti. (He was absorbed in the


Phala-samapatti for the whole night.) Just
before morning came with its very brilliant
light, the Mahathera entered the
Anupadisesa Parinibbana.
No sooner had the Thera entered
Parinibbana than all the trees in the
Himavanta burst open with flowers and fruit
both top and bottom and they bent down as
well. The elephant whose turn it was to
serve the Buddha performed his usual
duties early by placing water for washing
the face and tooth-brush made of twigs and
stood at the end of the wall without knowing
the Theras Parinibbana. Not seeing the
Thera coming though he had waited till
sunrise, the elephant began to wonder: "The
noble Thera used to take an early walk and
used to wash his face. But now he has not
come out from his dwelling even at sunrise.
What could be the reason For this?" So he
opened the door of the dwelling wide
enough to see into it, he saw the Thera
sitting. He stretched out his trunk to
investigate whether there was in-breath or
out-breath and he came to know there was
neither. Then coming to know that the
Mahathera had entered Parinibbana, he put
his trunk in his mouth and trumpeted aloud.
The sound of his trumpet echoed all over

the Himavanta.
The elephants held a discourse in unity. The
Thera's body was put on the largest
elephant. The others surrounded him, each
carrying branches that had fully blossomed.
After repeatedly going around the
Himavanta and paying homage, they
conveyed the remains to the lake in the
Chaddanta forest.
Then Sakka summoned the Deva
Visukamma and gave him an order:
"Dear Visukamma! Our elder brother, the
Venerable Kondanna, has passed into
Parinibbana. Let us do homage to him.
Create a coffin measuring nine yojanas and
adorn it with a pinnacle!" Visukamma
created as he had been asked. The remains
of the Thera was put in the coffin and
returned to the elephants.
Carrying the coffin together and repeatedly
moving around the whole Himavanta
measuring three thousand yojanas the
elephants paid homage. From the elephants
the coffin was taken by Devas of the sky
who performed funeral rites. Thereafter the
coffin was taken by Devas of rain-clouds,
Devas of cold-clouds, and Devas of hot-

cloud, Catu maharaja Devas, Tavatimsa


Devas and so on. In this way the pinnacled
coffin containing the Thera's body reached
up to the realm of Brahmas. Again the
Brahmas handed it over to the Devas and in
this way the coffin got back to the
elephants.
Each Deva or Brahma brought two
sandalwood pieces, each being about the
breadth of four fingers. The pile of such
sandalwood pieces was nine yojanas high.
Upon the pile of sandalwood was put the
coffin carrying the Thera's body. Five
hundred monks came travelling through the
air and recited the Dhamma throughout the
night. The Mahathera Anuruddha gave a
sermon in the Assembly. Many Devas
realized the four Truths and were released
[from samsara ] thereby.
The night saw the burning of the remains.
On the following morning at dawn the pile of
burning fragrant wood was extinguished and
the monks filled the water-filter with the
relics as white as jasmine buds and brought
and handed it over to the Buddha who was
readily waiting and welcoming at the
doorway of the Veluvana monastery.
Growth of a cetiya out of the earth

Holding the filter containing the relics, the


Buddha delivered a discourse befitting that
occasion and causing religious emotion [in
the minds of those present], after which be
stretched out his hand towards the earth.
Instantly, a colossal cetiya resembling a
huge silver bubble emerged penetrating the
real earth. The Buddha enshrined the relics
of the Mahathera Kondanna with his hands
in that cetiya. It is said that the cetiya exists
even today.
This is the story of Kondanna Mahathera.
TOP
This page at Nibbana.com was last
modified: 11/25/2004 18:19:26
Bravenet Hit Counter
Powered by Bravenet
View Statistics
Page Views Since 12-Jan- 2002
Site Meter
To be continued
BACK TO MAIN PAGE
(2-3) THE TWO CHIEF DISCIPLES
SARIPUTTA AND MOGGALLANA

MAHATHERAS
In this dispensation the Venerable
Mahatheras Sariputta and Moggallana are
known as the two Chief Disciples of the
Buddha. These two Mahatheras had mostly
worked together for their Perfection during
the period of their performance of
meritorious deeds for that goal. In their last
existence too they gave up the world
together and became monks together.
Hence their accounts are given together in
the Atthakathas and Tikas. Following those
treatises here in this book too their accounts
will be given together.
(a) Aspirations expressed in the past
Counting back from this kappa, one
asankhyeyya and a hundred thousands
aeons ago the future Sariputta, a virtuous
person, was born in a wealthy Brahmin
family and named Sarada the youth. The
future Moggallana, another virtuous man
was also born in a another family and
named Sirivaddhana the householder. They
became intimate friends, having played
together with soil grains in their childhood.
One day while Sarada the youth was
examining and managing the wealth of his

household (that came down from his


forebears) as his father had died, there
came a thought to him thus: "I know only
about this existence. I do not know about
hereafter. It is absolutely certain that beings
born are subject to death. It will be proper
therefore if I shall become a kind of recluse
and seek the doctrine for liberation from
samsara."
Sarada the youth went to his friend
Sirivaddhana the householder and asked:
"Friend Sirivaddhana, I shall become a
recluse and seek the doctrine for liberation
from samsara Will you be able to become
one together with me?" "No, friend, I am
not," answered Sirivaddhana. "You, friend,
go ahead." Then it occurred to Sarada:
"Among those who pass into hereafter there
is none who is able to take his friends and
relatives with him. It is indeed true that only
his good or bad deeds are his own property
[as they follow him]."
Thereupon, he opened his treasure houses
and performed a great dana to destitutes,
poor people, travellers and beggars. He
made his way to the foot of a mountain and
became an ascetic. Those who became
matted-hair ascetics in the wake of Sarada
numbered seventy-four thousand. The

ascetic Sarada himself acquired the fivefold


mundane Psychic power and the eightfold
Jhana attainment. He also taught his
followers how to make preparations for
kasina meditation and practise that
meditation and they too gained the same
power and attainment.
At that time appeared the Buddha
Anomadassi in the world. (The city and
other particulars have been given in the
Chronicle Vol. 1 Pt 2.) One day when
Anomadassi Buddha surveyed the world of
sentient beings after emerging from his
Jhana of Karuna-samapatti at daybreak, he
saw the ascetic Sarada and decided thinking
thus: "When I visit Sarada a grand Dhammatalk will take place. The ascetic will express
his aspiration for Chief Discipleship flanking
on the right-hand side of some Buddha in
future. His friend Sirivaddhana will do
similarly for the other Discipleship flanking
on the left. At the end of the talk, Sarada's
seventy-four thousand followers, those
ascetics who accompanied Sarada, will
attain Arahatship. I should therefore pay a
visit to Sarada's place at the mountain-foot."
So he took bowl and robe and set forth
alone without informing any body else, like a
lion-king. While Sarada's pupils were away
gathering fruit Anomadassi Buddha made a

resolution that Sarada should come to know


him as an Omniscient Buddha, and while
Sarada was looking on him the Buddha
descended from the sky and stood on the
pound.
As he had seen the magnificence and the
physical splendour of Anomadassi Buddha,
Sarada studied them in accordance with
physiognomical treatises and unwaveringly
believed "One who is possessed of these
marks would become a Universal Monarch if
he were to live a household life, but if he
were to put on the yellow robe, he would
become an Omniscient Buddha." He
therefore welcomed the Buddha paid
homage with five kinds of touching and
gave the prepared seat to him. The Buddha
sat down in that seat and the hermit also
took an appropriate seat for himself
At that time the seventy-four thousand pupil
hermits went to their master carrying with
them fruit of various sizes with immensely
rich flavour and nutrition. Seeing the seating
arrangement of the Buddha and that of their
teacher, they remarked to him:"Master, we
wonder, believing that here is no person
higher than you in the world. But now it
seems that this noble man is far superior to
you." The master reprovingly replied: "How

dare you say so, pupils! you wish to


compare a mustard seed with the great
Mount Meru one hundred and sixty-eight
thousand yojanas high. Do not weigh me
against the Buddha." Then the pupils said
among themselves: "If this were an
unworthy one, our master would not have
given such a simile. Indeed he must be
supreme?" So, saying they all prostrated at
the feet of the Buddha and venerated him
with their heads.
Thereafter the hermit told his pupils: "Dear
sons, we have no gift that is proper to the
Buddha. It was during his hour for collecting
almsfood that he came to our residence at
the foot of the mountain. Let us give alms to
the best of our ability. Bring, pupils, big and
small fruits that appear nice and
wholesome." Thus he had the fruit brought
and, having washed his hands he himself
offered the fruit by putting them in the bowl.
No sooner had the Buddha accepted the
fruit the Devas put ambrosia in the bowl.
Sarada offered water that had been duly
filtered by himself. Having eaten the fruit,
the Buddha washed his hand and sat calm
and quiet. While the Buddha was sitting
thus, Sarada summoned all his pupils and
remained speaking to the Buddha words
that ought to be remembered for long. Then

the Buddha resolved that his two Chief


Disciples should visit him in the company of
monks at the mountain-foot. The two Chief
Disciples (Mahatheras Nisabha and Anoma),
knowing the Buddha's desire, immediately
came accompanied by a hundred thousand
Arahats and, after paying homage to the
Buddha, stood at suitable places.
Thereupon the hermit Sarada called his
hermit-pupils and ordered "Dear sons, the
seat made for the Buddha is still low. The
hundred thousand monks are also without
seats. You dear sons should do today highly
appreciable honour to the Buddha. Bring
beautiful and fragrant flowers from the foot
of the mountain." The time spent for giving
the order seemed even longer. The power of
the mighty ones is wonderful. beyond
imagination. Instantly, therefore the hermitpupils miraculously brought flowers of
beauty and fragrance and of them made for
the Buddha the seat measuring a yojana.
The floral seat made for the two Chief
Disciples measured three gavutas each and
that for the rest of monks measured half a
yajana or two gavutas. Even for the
youngest monk the seat was each one
usabha in measurement.
After making the seats in this manner,

Sarada stood before the Buddha and even


while standing he addressed the Buddha
with his joined hands raised: "Exalted
Buddha, please take this seat of flowers for
my long welfare and happiness."
Anomadassi Buddha surmounted on the
seat and sat down and remained there,
engaging in Nirodha samapatti for seven
days. Knowing what the Buddha was doing,
the two Chief Disciples and the rest of
monks, while remaining in their respective
seats, in the wake of the Master engaged
themselves in Jhanas.
Sarada hermit stood, holding a floral
umbrella over the Buddha While the Buddha
was being absorbed in the
Nirodhasamapatti, the hermit pupils sought
various roots and fruit during the food
gathering hour and ate them; for the rest of
the time they stood, raising their joined
hands in the direction of the Buddha Sarada,
however, did not move even for searching
for fruit but held the umbrella over the
Buddha and spent the time by means of the
food of rapture.
Emerging from the Nirodha-samapatti, the
Buddha asked the chief Disciple, Nisabha
Thera who was sitting near him on his right
side 'Preach, dear son, a sermon in

appreciation of the flowers to the honouring


hermits." With his mind immensely
gladdened as a heroic warrior who had
received a great reward from the Universal
Monarch, Nisabha Thera preached by virtue
of his perfect intelligence as Disciple. At the
end of Nisabha Thera's preaching, the
Buddha asked the other Chief Disciple
Anoma Thera who was flanking on the left
side; "You too preach a sermon, dear son,"
Reflecting on the Buddha's words contained
in the Three Pitakas, the Venerable Anoma
gave sermon.
The realization of the Truths and the
attainment of release did no affect yet a
single one of the hermits despite the
preaching of the two Chief Disciples.
Thereafter Anomadassi Buddha, having
remained in his incomparable state of a
Buddha, preached. At the end of the
preaching all seventy-four matted-hair
hermits attained Arahatta-phala. Sarada
alone remained unaffected. Then the
Buddha stretching his right arm and
pronounced: "Come, monks!" At that very
moment the hair and beard of all those
ascetics disappeared and they became
monks already equipped with the eight
items of requisites.

Sarada's aspiration for chief Discipleship


It may be asked, "Why did he fail to attain
Arahatship though he was a great teacher?"
The answer is, "Because he was then
distracted." Expanded answer: Since the
time when Nisabha the Chief Disciple, the
Right Flanker, started preaching, Sarada had
been repeatedly distracted by the thought:
It would be well if I should gain the same
position as this Chief Disciple's in the
dispensation of the Buddha to come.
Because of this distraction Sarada failed to
penetrate and gain the knowledge of the
Path and Fruition.(He was left behind with no
acquisition of the Magga and Phala.)
After his pupils had become ehi-bhikkhus,
Sarada hermit paid homage to the Buddha
and asked while standing before him: "What
is the name of the monk who is sitting just
next to you?" When the Buddha said, "His
name is Nisabha, my Right Chief Disciple
who in my dispensation can turn the WheelTreasure of the Dhamma after me, who had
reached the apex of the perfect wisdom of a
Disciple and who had penetrated the fifteen
forms of Panna" Sarada hermit said: "As a
result of my act of merit by honouring you
with a floral umbrella held over you for
seven days, I do not long for the state of a

Sakka or that of a Brahma. In fact, I wish to


become a real Chief Disciple, the Right
Flanker, like this noble Mahathera Nisabha
during the dispensation of some Buddha in
the future."
When the Buddha Anomadassi tried to
foresee through his Anagatamsa Nana
whether Sarada's wish would be fulfilled, he
foresaw that it would be fulfilled after one
asankhyeyya and a hundred thousand
kappas. So he said to the hermit: "Your wish
would not go unfulfilled. In fact, when an
asankhyeyya and a hundred thousand
kappashave elapsed the Buddha Gotama
will appear in the three worlds. His mother
will be Queen Mahamaya, his father
Suddhodana, his son Rahula and his leftflanking Chief Disciple Moggallana. But you
will become Gotama Buddha's Rightflanking Chief Disciple by the name of
Sariputta. Having prophesied thus, he gave
a Dhamma-talk and rose into the air in the
company of monks.
Sarada hermit then approached the Theras
who had been his old pupils and said:
'Venerable Sirs, please tell my friend
Sirivaddhana the householder thus: Your
friend Sarada hermit has said at the foot of
the Buddha Anomadassi for the rank of the

Right-flanking Disciple. For that of the Leftflanking Disciple of Gotama, a coming


Buddha, you householder may resolve."
After giving the message thus, Sarada went
hurriedly ahead of them by another road
and stood at the door of the house of
Sirivaddhana.
Thinking "Oh, my master has come after a
long time. He has long been absent?
Sirivaddhana gave a seat to Sarada and the
hermit sat down in a lower seat and asked:
"Venerable Sir, but your retinue of
residential pupils do not show up." "Well,
they do not, friend. Anomadassi Buddha
visited our hermits; we honoured the
Sangha headed by the Buddha to the best of
our ability. The Buddha preached to us all. At
the end of the preaching all except myself
the seventy-four thousand hermits attained
Arahatship and became monks." "Why did
not you become likewise?" asked
Sirivaddhana. "Having seen Nisabha Thera,
the Buddha's Right-flanking Chief Disciple,"
replied Sarada, 'I said for a similar position
during the dispensation of the coming
Buddha Gotama. You too resolve for the
(second) Chief Discipleship occupying the
Buddha's left hand seat." When the hermit
urged him thus his friend replied: "I have no
experience of talking with the Buddha."

Then Sarada said encouraging him: "Let the


talking with the Buddha be my
responsibility. On your part make an
arrangement for your great act of merit
(adhikara)."
Having listened to Sarada's
advice,Sirivaddhana levelled the ground
measuring eight pai in front of the doorway
of his house and covered it with white sand,
scattered over it confetti of flowers of five
kinds with parched rice as the fifth. He also
built a shed roofed with blue lotus flowers,
prepared the seat for the Buddha and
arranged things dedicated in honour of the
Buddha. Then only did he give a signal to
Sarada to bring the Sangha headed by the
Buddha. Taking his cue from Sirivaddhana,
Sarada brought the Sangha with the Buddha
at its head to Sirivaddhana's house.
Sirivaddhana welcomed the Buddha and
took the bowl and robe from the Buddha's
hand and respectfully brought the Buddha
into the shed and offered dedication water
to the Buddha and his monks, fed them with
excellent food. When the feeding was over
he gave highly valued robes to the Buddha
and his Sangha. Thereafter he said: "Exalted
Buddha, this act of merit performed by me
is not intended for a small reward. Therefore

kindly do me a favour in this way for seven


days." The Buddha kept silent in agreement.
Sirivaddhana then performed a great almsgiving (Mahadana) in the same manner for a
week. While standing with his joined hands
raised respectfully in the direction of the
Buddha, he said thus: "Exalted Buddha, my
friend Sarada has begged the position of a
Chief Disciple and the Right flanker to the
Buddha Gotama. I too aspire for the post of
the Left-flanker Chief Disciple to that very
Buddha Gotama.
When the Buddha surveyed the future, he
saw that the aspiration of Sirivaddhana
would be fulfilled. So he prophesied: "An
asankhyeyya and a hundred thousand aeons
from now you will become a second Chief
Disciple, the Left-flanker." Hearing the
Buddha's prophecy, Sirivaddhana was
overjoyed. After giving a talk in appreciation
of the Dana, the Buddha returned to the
monastery in the company of monks. From
then onwards till his death Sirivaddhana
made efforts to perform acts of merit and on
passing away from that existence he was
reborn in the Kamavacara Deva world.
Sarada the hermit developed the four
sublime practices (Brahma-vihara) and
landed in the Brahma realm.

(b)Ascetic life adopted in final existence


The Commentary says nothing elaborate
about their good works done during the
existences after their lives as the hermit
Sarada and the householder Sirivaddhana,
but it gives an account of their lives in the
last existence.
Just before the appearance of our Buddha
Gotama a virtuous man, the future Sariputta
Thera who had formerly been hermit Sarada
was conceived in the womb of a Brahmin
woman, a merchant's wife, Rupasari by
name, in the village of Upatissa near the
city of Rajagaha. On that very day another
virtuous man, formerly Sarada's friend
Sirivaddhana and the future Moggallana,
took conception in the womb of Moggali
(wife of another merchant) in the village of
Kolita also near Rajagaha. Those two great
families had been very friendly households
since seven generations ago.
For the two conceived boys, the future Chief
Disciples, protection was provided on the
same day. Also when they were born after
ten months had elapsed, each boy was
looked after by sixty-six nurses. On the
naming day the son born of Rupasari was
named Upatissa because he was the scion

of the head of Upatissa village. The son born


of Moggali was named Kolita as his family
was chief in Kolita village. When the two
boys grew up they became accomplished in
all kinds of crafts.
The ceremonial paraphernalia of the youth
Upatissa included five hundred golden
palanquins to accompany him constantly
when he paid a visit to the river, to the
garden or to the hill for sport and pleasure.
As for the youth Kolita, it was five hundred
chariots drawn by the best breed of horses
that usually went along with him. In
Rajagaha there was an annual festival held
on the hill-top. For the two friends the
couches were fixed and prepared at the
same place. Both took their seats together,
and while watching the show they laughed
when humour was effected and shocked
when horror was; they also gave awards
when they were supposed to do.
After enjoying the show in this manner
many times, one day they became more
sober at the show: no longer were they
amused by funny scenes, no longer were
they frightened by horrible ones. And there
were absolutely no more awards given
where they were expected. Both of them
thought thus: "Where are those things

attractive to the eyes on this festive


occasion? Those who participate in the show
and those who come to see it will all
disappear before the end of a hundred
years. We should therefore search for some
form of spirituality for our escape from
samsara." . They remained reflecting on the
miseries of life.
Thereafter Kolita said to his friend Upatissa
"Friend Upatissa, you show no satisfaction
as on the other days. What are you thinking
about, friend?" Upatissa replied "Friend
Kolita, I found nothing worthy in watching
the show. Enjoyment of the festivity is
useless; it is empty. I am therefore sitting
with the thought that I ought to seek
something for myself that would lead to
liberation from samsara." Having said this
he asked: "Friend Kolita, why are you also
wearing a long face and looking
displeased?" Kolita's answer was the same
as Upatissa's. Knowing that his friend was
contemplating the same thing, Upatissa
consulted, saying: "Our common idea, dear
Kolita, is something well conceived. Those
who seek release from samsara should
adopt an ascetic life. Under whom shall we
become ascetics?"
At that time the great wandering ascetic

Sanjaya, the leader of a religious sect, was


staying in Rajagaha with a large gathering
of pupils. The two friends agreed to become
ascetics in the presence of Sanjaya each
with five hundred attendants. Since the time
of the two friends' association with him
Sanjaya had attained the height of his gain
and the height of his possession of retinue
and fame.
Within two or three days the two wanderers,
Upatissa and Kolita, became well-educated
in all the doctrines of the teacher Sanjaya
and they asked: "Teacher, is that all that you
have mastered? Or, is there still some more
that we have to learn?" "That is all I have
mastered," replied Sanjaya, "you have
learned all the doctrines of mine" The two
friends then discussed between them:
"In that case, it is useless to remain
observing celibacy (Brahma-cariya) under
this teacher Sanjaya. We have come out
from the life of householders in quest of
release from samsara. Never shall we be
able to achieve that release in his presence.
Vast is the Jambudipa. If we wonder about
villages, towns and royal cities and search,
certainly we shall find some teacher who
will give us the means leading to liberation."

From that time onwards they visited the


places which they learned were the resort of
learned monks and Brahmins and had
doctrinal dialogues and discussions. There
were, however, no monks and Brahmins
who were really learned and able to answer
the questions raised by the two wandering
friends. In fact, it was the two friends who
had to solve the problems put forth by the
so-called learned sages, having failed to find
someone whom they should regard as their
teacher though they had roamed about all
over the Jambudipa, making inquiries, they
returned to their ascetic dwellings and made
an agreement between them that whoever
received the doctrine concerning
immortality earlier should inform the other.
(c) Attainment of unique spirituality
The time was the first waxing moon of
Magha about half a month after the arrival
of the Buddha in the city of Rajagaha.
(Readers are refereed to the pages from 1 to
19 of the Third Volume of the Chronicle for
details. The pages contain such episodes as
(b) Conversion of the two friends and their
pupils from the state of wandering ascetics
to that of ehi-bhikkhu monks in the presence
of the Buddha and (c) their attainment of
the height of wisdom as Disciples. These

episodes will therefore be omitted here.)


(d) Etadagga title achieved
In the year he became enlightened, the
Buddha passed his vassa in the Deer Park;
thence he went to the Uruvela forest and
converted a thousand hermits headed by
the three Kassapa brothers and established
them in Arahatship by means of the Adittapariyaya Sutta; on the full- moon day of
Phussa he arrived at Rajagaha in the
company of a thousand monks. After a
fortnight, on the first waxing moon of
Magha, Upatissa met with the Arahat Assaji,
a member of the Band of Five, in Rajagaha.
Having listened to the verse beginning with
"Ye dhamma hetuppabhava " from the
Venerable Assaji, Upatissa became a
Sotapanna Ariya. So did Kolita having heard
the verse through Upatissa. Thereafter both
the two noble Sotapanna friends and their
followers became ehi-bhikkhus. Before they
became such monks, the followers attained
Arahatship the moment they heard the
discourse from the Buddha. As the wisdom
of Discipleship was too great to achieve, the
future Chief Disciples were still away from
that state, and it as on the seventh day of
his bhikkhuhood that Maha Moggallana
became Arahat and it was on the fifteenth

day, that is on the full-moon day of Magha


that Sariputta did. (Vide the Third Volume of
the Chronicle from the beginning to p 17.)
In this manner the two Mahatheras reached
the apex of their perfections and wisdom in
Chief Discipleship while the Buddha was
staying in Rajagaha. But at a later time
while he was at the Jetavana monastery,
Savatthi, he uttered in praise of them:
"Etadaggam bhikkhave mama savakanam
bhikkhunam mahapannam yadidam
Sariputto." "Monks, among my disciples who
are of great wisdom, Sariputta is the
foremost." "Etadaggam bhikkhave mama
savakanam bhikkhunam iddhimantanam
yadidam Maha Moggalano, "Monks, among
my disciples who are of great supernatural
powers, Maha Moggallana is the foremost."
With these words the Buddha placed the
Venerable Sariputta in the top position in the
matter of great wisdom and the Venerable
Moggallana in the top position in the field of
great supernatural powers.
These two Mahatheras had practised for the
welfare of sentient beings for forty-four
years since they became bhikkhus. The
discourses given by them are quite

numerous in the five Nikayas or the three


Pitakas. They are so numerous that it is
almost impossible to reproduce them here.
Especially, the Patisambhidamagga Pali, the
Mahaniddea Pali, and the CuIaniddesa Pali
embody the words of Sariputta Mahathera.
His Thera-gatha forms a potpourri of his
doctrines. So does Moggallana's gatha his
doctrinal miscellany. Those who desire them
may read the translations of the texts
concerned. Here in this work, however, the
account of their attainment of Parinibbana
after making efforts for the welfare of
sentient beings for forty-four years will be
given.
Sariputta Mahathera attainment or
Parinibbana
Having observed his last and forty-fifth
vassa at the small village of Veluva near the
city of Vesali the Buddha emerged from that
vassa and (as has been stated above) he
left the village by the road he had taken in
reaching there. After setting forth for the
last time, the Buddha arrived in Savatthi
and entered the Jetavana monastery. The
Captain of the Dhamma, Sariputta
Mahathera, served the Buddha and went to
his day-resort. When his pupils fulfilled their
duties to him there at his day-resort and

departed, he swept the place and spread


the leather mat; then he washed his feet,
sat down crossed-legged and engaged in
Arahatta phala.
When the prescribed time for meditation
was over, the Mahathera rose from it and
wondered whether a Buddha attained
Parinibbana first or his Chief Disciples. He
came to know that the Disciples usually did
earlier and when he examined his life
process, he found out that it would go on
only for seven more days; he further
considered where his attainment of
Parinibbana should take place.
"Rahula Thera attained Parinibbana in
Tavatimsa and Kondana Mahathera at the
lake in Chaddanta," Where should I do so?"
he pondered repeatedly and remembered
his mother, the Brahmin lady Rupasari as
follows:
"Oh, my mother has no faith in the Triple
Gem, namely, the Buddha, the Dhamma
and the Sangha, despite her being the
mother of seven Arahats. Has that mother
of mine possessed spiritual potentials for
any of the Paths and Fruitions?"
When he reflected thus, he came to know

that she had from her past acts of merit the


potentials that would lead to Sotapatti
magga. He continued to reflect on as to by
whose preaching would she realize the four
Truths, and it manifested to him thus:
"My mother's realization of the four Truths
and conversion will happen by my own
preaching, not by any other's. If I were to be
indifferent without caring to convert her,
people may come out with words of
reproach, saying: 'Sariputta Mahathera is a
dependable person to others. This is true.
The day the Venerable One preached the
Samacitta Sutta (Angutara Nikaya I) a
hundred thousand crores of Devas and
Brahmas atttained Arahatta-phala. Those
who attained lower Fruitions are countless.
Those who gained liberation by realizing the
four Truths elsewhere have also been
witnessed. Besides, the celestial families
who have faith in the Mahathera are eighty
thousand in number. That very Sariputta
Mahathera is now helpless just to remove
the wrong views of his own mother.
Therefore after eradicating my mother's
false notions, I shall attain Parinibbana in
the very chamber in which I was born,"
Having decided thus he got an idea that he
should inform the Buddha and seek his

permission and set out even on that day. So


he ordered his young brother Cunda: "Dear
Cunda, inform my five hundred monk-pupils
to make themselves ready with their bowls
and robes. The Captain of Dhamma,
Sariputta Thera, is desirous of going to
Nalaka, his native village ". Cunda Thera did
so as he was told by his older brother
Mahathera.
The five hundred monks packed their
beddings, took their bowls and robes and
gathered round their master in unison. The
Mahathera himself packed his own bedding,
swept his day-resort; he stood at the
doorway of his resort and viewed the place,
thinking: "This is my last viewing. There will
no longer be my coming again." In the
company of his five hundred pupils, he went
to the Buddha, paid homage to him and said
in supplication "Exalted Buddha! May the
Glorious One give me permission to leave.
May the speaker of good words grant me
permission. The time has come for me to
attain Parinibbana. My life-process has been
given up."
(Herein, the word anujanatu of the sentence
" anujanatu me bhante bhagava.." of the
text is translated "give me permission" and
such is the required meaning. Its literal

meaning, however, is "May you know of my


proposed entry into Parinibbana, that is to
say, "I am aware of my coming attainment
of Parinibbana. May you also be aware of
the same.")
When other disciples, who were also
Arahats, came and sought permission for
their demise, and if the Buddha said: "Do
so!", those with wrong views would blame
him: "The Buddha speaks in praise of
death!" If on the other hand he said: "No,
dear son, do not do that yet!," they would
blame him all the same, saying: "He speaks
in praise of suffering!" Hence there was
neither way of replying on the part of the
Buddha. That was why the Buddha asked
the Thera Sariputta: "Dear Sariputta, where
will you attain Parnibbana?" The Mahathera
answered: "There is, Exalted Buddha, my
birth-place in Nalaka village in the country
of Magadha. There will I do so." "Now you
are aware, dear son, of the time of your
Parinibbana. It may be very difficult for your
brethren particularly to see a man of your
stature no longer. You had better give them
sermons."
Seeing that the Buddha wanted him to
engage in preaching, preceded by his
performance of miracles, the noble

Mahathera paid homage to the Buddha, rose


up into the air to the height of a toddy palm
tree, came down and paid homage at the
Buddha's feet. Again he rose into the air to
the height of two toddy palm trees, came
down and paid homage at the feet of the
Buddha once more. In this way he rose up to
the height of three, four, five, six and seven
toddy palm trees and displayed hundreds of
miraculous feats. While so doing, he
preached. How did he preach?
He preached while showing his person; he
preached while hiding his person: he
preached while showing and hiding the
upper part of his person; he preached while
showing and hiding the lower part of his
person; sometimes he created and showed
the shape of the moon, sometimes created
and showed that of the sun, sometimes he
did the shape of a great mountain,
sometimes he did that of a great ocean;
sometimes he became a Universal Monarch,
sometimes Vessavana Deva-King,
sometimes Sakka, King of gods, sometimes
Maha Brahma. In this way the Mahathera
preached while performing hundreds of
miracles. The entire city of Savatthi
assembled. Having preached in this way to
his heart's content, he came down and paid
homage at the Buddha's feet and stood

firmly like a golden gate-post.


Then the Buddha asked: "Dear son,
Sariputta, what is your kind of preaching
called?" The Mahathera replied: "Exalted
Buddha, it is called sihavikilita, something
like the sport of a lion." The Buddha
delightedly approved of the Mahathera's
reply by saying: "Dear son [ 43 ] Sariputta;
yours is indeed sihavikilita preaching! Your is
indeed sihavikilita preaching."
Mahathera's last homage paid to the
Buddha.
Firmly holding the turtle-like feet of the
Buddha by the ankles with his hands in dark
red like the colour of the liquified lac, the
noble Thera Sariputta said in supplication:
"Exalted Buddha, I have fulfilled the
Paramis for an asankhyeyya and a hundred
thousand aeons just to pay homage these
two feet of yours. The result of the fulfilment
of my heart's desire has now succefully
reached its apex. There is no prospect of
reunion with you somewhere in some
existence through rebirth from now on.
Familiarity or friendliness connected with
this life has been totally cut off. Now shall I
enter the city of Nibbana, which is free from

old age, death and dangers, which is


blissful, calm, secure, which hundreds of
thousands of Buddhas have entered. Should
there be any wrongdoings, physical and
verbal, done by me to your displeasure,
kindly forgive me. To me the final moment
has come now, Exalted Buddha."
"My son Sariputta, I forgive you. There is
nothing whatever wrong physically or
verbally on your part. You may now go, my
dear son, whatever you wish to." Thus gave
the Buddha his permission.
Immediately after the Buddha had given
permission, the Venerable Sariputta pressed
and gripped the Buddha's feet most
vigorously. When he rose up the great earth
quaked instantly down to the water below
very strongly as though it were saying,
"Though I am able to shoulder Mount Meru,
the universe, the Himavanta and the seven
surrounding mountains, I cannot today bear
this aggregate of virtues." A loud crash of
thunder occurred roaring tumultously,
across the entire sky. Huge clouds arose in a
second and let pokkharavassa rain fell
heavily.
The Buddha thought: "Sariputta has paid
homage to my frame as I am sitting. Now I

shall let him do so as I am standing".


So he rose from the Dhamma-throne,
Buddha-seat, from which he usually gave
sermons, and walked towards the Fragrant
Chamber and stood on the wooden board
studded with gems. The Buddha who was
thus standing, the Mahathera Sariputta
circumambulated, keeping the Buddha on
his right and made obeisance from the front,
from the back, from the left and from the
right of Buddha Then he made his last
supplication:
"Exalted Buddha, I expressed my wish
prostrating at the feet of the Buddha
Anomadassian asankhyeyya and a hundred
thousand aeons ago just for seeing you My
wish has now been fulfilled I have had a
chance to view you. When I expressed my
wish, I listened continuously to the prophetic
word of AnomadasiBuddha, and I visualized
you through my knowledge and that was my
first sight of you. My seeing you now is my
last." There is no more chance for me to see
you again."
Thereafter he raised his joined hands, which
were graceful and bright with the ten nails,
towards the Buddha and walked backward
till the visibility of the Buddha ended Having

paid respect thus he departed together with


his five hundred pupils. Then again the earth
failed to bear the Mahathera's excellence
and quaked down to the water below.
The Buddha asked the monks surrounding
him: "Dear sons, go and see your elder
brother off!" All four classes of the assembly
then left the Buddha alone at the Jetavana
monastery and went out without any one
remaining there, to give the Mahathera
Sariputta a send-off. The citizens of Savatthi
too learnt that the Mahathera was getting
out of Jetavana as he desired to attain
Parinibbana after seeking permission from
the Buddha; wanting to get a glimpse of the
noble Mahathera, they came out from the
city gate that was wholly crowded with no
room for exit or entry. Carrying perfumes
and flowers and with their hair dishevelled,
they wailed: "Venerable Sir, to which Thera
should we go now, enquiring 'Where is
Sariputta Thera of great wisdom? Where is
Sariputta Thera, the Captain of the
Dhamma?' Into whose hands do you entrust
the Exalted Buddha and leave, noble
Mahathera?" Wailing in this way, they
followed the Mahathera step by step.
As the Mahathera Sariputta was of great
wisdom, he exhorted the crowd briefly: "This

path leading to death of every arising being


is something which nobody is able to
overcome." He also asked the monks "You
too stay behind, monks, and do not neglect
the Exalted One." Thus he sent them back
and headed for Nalaka village together with
his own followers. To those people who went
along with him lamenting, "Formerly the
Noble One used to travel only to come back.
But his journey now is of no return?" The
Mahathera gave an exhortatory discourse,
saying "Dear donors, virtuous ones! Be
persons of mindfulness. Conditioned things,
whether physical or mental, happen like
this. After arising do they end in passing
away!" By this advice concerning
mindfulness, the Mahathera made them all
go home.
Thereafter uplifting the people on the way
for seven days, spending just one night at
each place, but without prolonging his stay,
he travelled on and on till he reached Nalaka
in one evening; he halted and rested at the
foot of a banyan tree near the village gate.
Then the nephew of the Mahathera, a boy
by the name of Uparevata, came out of the
village. Seeing the noble Mahathera, he
drew near him and stood, paying respect.
The Mahathera asked the nephew:

'"Uparevata, is your grandmother at home?"


When the boy answered that she was, the
Mahathera said: "Go and tell her of our
arrival in the village if she asks the reason
for our coming here, say that we shall stay
here the whole day and ask her in my name
to clean the chamber where I was born and
also to arrange lodgings for five hundred
monks.
The boy, Uparevata, went to his
grandmother Rupasariand told her: "O
grandmother, my uncle (Upatissa) has
come." "Where is he now?" asked the
grandmother. The boy answered: "At the
city gate." "Is he alone or is there somebody
else too?" "Yes, there are five hundred
monks who have come along." "Why did he
come?" the grandmother asked him again
and the boy related all as instructed by the
Mahathera "Oh, why did he want me to
clean and arrange lodgings for such a great
number of monks?" wondered the lady.
"After becoming a monk in his youth,
perhaps he desires to return to laity now
that he has grown old." With this thought
she cleaned the chamber which was the
birthplace of the Mahathera and prepared
the accommodations for the five hundred
monks. She also lighted the standing lamps
and sent for the Mahathera.

The noble Mahathera, having ascended to


the upper terrace together with the five
hundred monks and having entered the
chamber and sat down there, he dismissed
them saying: "Go to your respective places."
As soon as the monks were out, a severe
ailment occurred to the Mahathera's body.
Deadly pains from discharge of blood
developed incessantly. The treatment given
to him involved exchange of a vessel in for a
vessel out. Thinking, "I do not like the way
my son is suffering," the Brahmin lady
Rupasaristood, leaning against the doorway
of her chamber.
Then the four Deva Kings surveyed where
the noble Mahathera, the Captain of the
Dhamma, was at present and they saw him
lying on his deathbed in the chamber, his
birth-place, in the village of Nalaka. And
they decided to go there to pay their last
respect and to give their last treatment. On
arrival they stood near him in respectpaying attitude. When the Mahathera asked
who they were, they answered that they
were the four kingly deities. "Why did you
come?" enquired the Venerable One and
they answered, "we came to look after you,
Sir." Then the Mahathera sent them back,
saying: "Enough! I have a monk as my

nurse. You go back!" When they went back


Sakka came in the same way. When Sakka
departed Mahabrahma came. Both Sakka
and Mahabrahma were sent back by the
Mahathera with the same word of leave.
Having seen the coming and going of Devas
and Brahma, the Brahmin lady
Rupasaribecame desirous of knowing who
those beings were that came and paid
homage to her son. She went near the
doorway of the chamber and asked (her
younger son Cunda who was already there):
"Dear son Cunda, What is the matter?" The
younger brother Cunda explained to his
mother that the Mahathera was sick, and he
told Sariputta Mahathera of their mother's
presence. When the Mahathera asked why
she came untimely, the mother replied that
she did so to see her ailing son, and asked:
"Who are those persons, dear son, that
visited you first?" "Those who came first to
me, madam, are the four great Deva Kings."
"Are you superior to those Deva Kings, son?"
The Mahathera anwered: "Madam, those
four Deva Kings are like the guardsmen of
our residence. Armed with their swords they
have protected our Master, the Exalted
Buddha, since his conception." The mother
continued to ask: "Who are those that came

immediately after the Deva Kings?" "He is


Sakka." "Are you superior to Sakka too?"
The Mahathera answered: "That Sakka,
madam, is like a young samanera who
carries my bowl and other articles. When
our Master, the Exalted Buddha, descended
from the Tavatimsa abode to the human
world after his teaching of the Abhidhamma
there, Sakka came along carrying the
Master's bowl and robe." The mother asked
again: "Who is he that came shinning
immediately after Sakka's visit?" "Madam:"
answered the Mahathera, "the one who
came last is Mahabrahma, your God and
Master." "Dear son, are you also superior to
Mahabrahma, our God?"
Then the Mahathera said: "Oh, yes, madam!
On the day our Teacher, the Exalted Buddha,
was born, four Mahabrahmas, not just one,
came and received the Bodhisatta, the
Supreme One, with a gold net.
Mother's attainment of spirituality.
Then the mother reflected: "What I have
seen now is my son's magnificence. I
wonder how the magnificence of my son's
Master, the Exalted Buddha, would like? It
must indeed be inestimable!" While she was

thus wondering, the five kinds of joy (piti,)


occurred to her and pervaded her whole
body. The Mahathera perceived: "Now joy
and happiness (piti somanassa) has
occurred to my mother. This is a very
suitable occasion for me to give a Dhammatalk to her." So he asked: "Madam, what are
you thinking about?" "I am wondering, son,
that what I have seen now is my son's
magnificence and what your Master's would,
like, for it must be inestimable." Then the
Mahathera explained: "Madam, when our
Master, the Exalted One, was born, when he
gave up the world, when he gained
Enlightenment and when he delivered the
First Sermon of Dhammacakka, the system
of ten thousand worlds trembled roaringly.
There is none in the world who equals our
Master in such virtues as morality, mental
concentration, wisdom, emancipation and
insight through emancipation. For these
reasons, he is the possessor of such
attributes as Araham, and
Sammasambuddha" With this introductory
speech, Sariputta Mahathera gave a
Dhamma-talk expounding elaborately the
attributes of the Buddha.
At the end of the sermon of her beloved
eldest son, the mother was established in
Sotapatti-phala and said reprovingly: "My

dear son Sariputta, why did you fail to give


me such wonderfully substantial happiness?
Why did you have the heart to do like this?"
Thinking "I have paid my debt of gratitude
to my mother for my birth. Sotapattiphala is
good enough for her," the Mahathera sent
her away, saying "Go, madam!" Then he
asked his brother Cunda about the time.
When the reply was "Almost daybreak", the
Mahathera called a meeting of monks; and
when Cunda informed him that the monks
had been assembled, he asked Cunda to
help him sit up.
The Mahathera apologetically addressed the
assembly: "Friends, if there is any
unpleasant deed or word on my part while
you were wandering along with me for fortyfour years, kindly forgive me." The assembly
of monks replied: "Venerable Sir, during our
wandering with you without deserting you
for forty-four years, we saw no unpleasant
deed or word of yours. In fact, it is you,
Venerable Sir, who are to forgive us." When
they had said apologetic words, he gathered
his robe and covered his face and lay on his
right side. Like the Buddha, he entered upon
the nine Jhanas that were to be taken up
serially; he was absorbed in them
progressively and then regressively; again
he proceeded in his absorption from the First

Jhana up to the Fourth Jhana Immediately


after his emergence from the Fourth Jhana,
the Mahathera attained KhandhaParinibbana, Complete Extinction of the
physical and mental aggregates occurring
through Anupadisesa element, the element
of Nibbana without any remnants of the
aggregates, causing immediately the great
earth to roar echoingly.
Being aware that her son did not say a word
and wondering what had happened to her
son, the mother RupasariBrahmin lady
enquired by running her hands on the
dorsum of the foot and felt, and she came to
know well that her son had attained
Parinibbana. So making a loud noise, she
touched the Mahathera's feet with her head
and cried, uttering: "Dear son, we did not
know of your virtues previously. Now we
have no opportunity to invite hundreds of
thousands of monks, with you at their head,
to my house for feeding! There is no chance
to offer you robes! No occasion to have
hundreds of dwellings built!" Thus she
wailed till dawn. As soon as dawn came, the
mother summoned gold smiths, had the
treasuries opened and gold bars weighed
with a huge pair of scales and handed them
over to the goldsmiths, ordering: "Brothers,
make with this gold bullion five hundred

spired halls and five hundred pavilions."


Sakka too called Visukamma Deva and
commanded him: "Friend Visukamma, the
Captain of the Dhamma, Sariputta
Mahathera, has attained Parinibbana. Create
five hundred spired halls and five hundred
pavilions of gold." Visukamma created them
all under Sakka's command. In this way
there were five hundred spired structures
and five hundred pavilions caused to be
built by the mother and another five
hundred spired halls and another five
hundred pavilions created by Visuakamma,
totalling two thousand golden structures.
Thereafter a large hall was built with a big
golden pinnacle in the middle at the centre
of the Nalaka village and other pinnacles
were made for lesser halls. Then took place
the ceremony for funeral rites. In this
ceremony Devas mingled with humans and
humans with Devas and thus they all paid
homage to the remains of the Mahathera,
making the ceremony more crowded.
The story of Revatithe female devotee.
The Mahathera's female devotee, Revatiby
name, came to the funeral having three
golden vases made to honour her Master. At

that moment Sakka too came to the human


world with the intention to do honour to the
Mahathera and with him were divine
dancing girls as his companions, numbering
two crores and five million. Learning of
Sakka's visit, people turned back and moved
away. In the crowd was Revatiwho also tried
to move back like others, but as she was
heavy with child, she could not get to a safe
place and fell down in the midst of the
people. Not seeing her the people trod on
her and went away. Revatidied on the spot
and was reborn in a golden mansion in
Tavatimsa. Instantly she had a body about
three gavutas, resembling a huge gem
stone. Her ornaments were about the load
of sixty carts and her retinue of divine maids
were a thousand in number.
Then the maids place a big mirror in front of
her. When she saw her luxuries she
pondered: "This wealth is great indeed!
What kind of good works have I done?" And
this led her to know thus:"I paid homage to
the Mahathera Sariputta with three golden
vases. The people stepped on me and got
away. I died on the spot and took instant
rebirth in this Tavatimsa. I shall tell the
people clearly of the result of my
wholesome deeds done to the Mahathera.
So she came down in her own flying

mansion to the realm of human beings.


Seeing the golden mansion from a distance,
the people were amazed wondering: "What
is the matter? Are there two suns rising
brightly?" While they were thus talking, the
big mansion came near, and showed up its
shape. Then they said: "This is not a sun. It
is a gigantic gold mansion!" While the
people were saying among themselves, the
golden mansion came nearer in a moment
and halted in the sky just above the funeral
pyre of fragrant wood piled up to burn the
remains of the Mahathera. The goddess
Revatileft the mansion in the sky and came
down to the earth. "Who are you?" asked
the people and Revatireplied: "Do not you
know me? I am Revatiby name. After
honouring the Mahathera with three golden
vases, I was trodden on by the people to
death and was reborn in Tavatimsa. Behold
my fortune and splendour. You too now give
alms. Do other acts of merit as well." Thus
she spoke in praise of the beneficial results
of good works, she paid homage and
circumambulated the funeral pyre by
keeping it at her right; she then went back
home to her divine abode of Tavatimsa.
(This is the story of Revati.)
Conveyance of the relics to Savatthi by

Cunda.
Having performed the funeral rites for seven
days, the people made a heap of fragrant
wood, its height measuring ninety-nine
cubits, They put the Mahathera's remains on
the fragrant wooden heap and lighted it with
wisps of fragrant grass. On the site where
the cremation took place a Dhamma-talk
was given throughout the night. At daybreak the Venerable Anuruddha Mahathera
extinguished the fire of the funeral pyre with
scented water. The Mahathera Sariputta's
young brother Cunda Thera put the relics in
the water filter, and thinking, I must not stay
here now in this Nalaka village. I shall report
the attainment of Parinibbana by my older
brother Sariputta Mahathera, the Captain of
the Dhamma, to the Exalted One." So he
took the water-filter containing the relies
and collected the Mahathera's requisites
such as bowl, robe, etc., and went to
Savatthi. He spent only one night, not two
nights, at each stage of his journey and duly
reached Savatthi.
Then Cunda Thera bathed in the lake near
the Jetavana monastery, came up to the
shore and put on his robes properly. He
reflected: "Buddha are great personalities to
be respected like a stone umbrella. They are

diffictllt to approach like a snake with its


erected hood or like a lion, tiger or an
elephant in must I dare not go straight to
the Exalted One to inform him. Whom
should I approach first?" Reflecting thus he
remembered his preceptor: "My preceptor,
the custodian of the Dhamma, the
Venerable Ananda Mahathera, is a very
close good friend of my brother. I shall go to
him and relate the matter and then shall I
take him with me and speak with the
Exalted One." So he went to Ananda
Mahathera, paid respect to him and sat
down at a proper place. And he said to
Ananda Mahathera:"Venerable Sir; Sariputta
Mahathera has attained Parinibbana. This is
his bowl and this his robe, and this the
water-filter containing his relics. Thus he
presented one article after another while
speaking to Ananda Mahathera. (It should
be noted that Cunda Thera did not go
straight to the Buddha but to Ananda Thera
first, because he had profound respect for
the Buddha as well as for his preceptor.)
Then Ananda Mahathera said: "My friend
Cunda, we have some verbal excuse to see
the Exalted One. Come, friend Cunda, let us
go. Let us approach the Exalted One and tell
him of the matter." So saying nanda
Mahathera took Cunda Thera and they went

to the Buddha, paid respect to him, took


their proper seats. Thereafter the Venerable
Ananda said to the Buddha:
"Exalted Buddha, this Thera Cunda who
has been known as a novice
(saman'uddesa) has informed me that the
Venerable Sariputta has attained
Parinibbana". This is the' Mahathera's bowl,
this his robe and this his water-filter with the
relics.
So saying Ananda Mahathera handed over
the water-filter to the Buddha.
The Buddha stretched out his hand to
receive the water-filter and placed it on his
palm and addressed the monks:
"Monks, my dear sons, fifteen days ago
Sariputta performed a number of miracles
and sought my permission to enter
Parinibbana. Now only his bodily relics
remain which are as white as the newly
polished conch shell.
Monks, that monk Sariputta was one who
had fulfilled Paramis for an asankhyeyya
and a hundred thousand aeons. He was the
individual who turned the Wheel of the
Dhamma that had been turned by me

previously or one who had taught the Wheel


of the Law that had been taught by me.
Marvellously did he occupy the place that
was next to mine.
That monk Sariputta caused the Savaka
sannipata, the assembly of Disciples, with
his presence extremely well. (The Savakasannipata emerged on the day he became
an Arahant.) Leaving me aside he was
peerless in possessing wisdom throughout
the jatikhetta, the system often thousand
worlds."
"That monk Sariputta was of great
wisdom, of vast wisdom, of active wisdom,
of quick wisdom, of sharp wisdom, and of
wisdom destructive to kilesa (passion), of
few wants, easily contented, free from
nivaranas (hindrances), unmixed with
people, highly energetic; he admonishes
others by pointing out their faults,
condemns evil deeds and evil doers
regardless of their social positions."
"Dear monks, (a) that monk Sariputta
embraced asceticism after renouncing his
great wealth in five hundred existences; (b)
that monk Sariputta had forbearance that
was as mighty as the great earth; (c) that
monk Sariputta was least conceited as a

horn-broken bull; (d) that monk Sariputta


was humble-minded as a beggar's son."
"Dear monks, behold the relics of
Sariputta who was of great wisdom! Behold
the relics of Sariputta who was of vast
wisdom, of active wisdom, of quick wisdom,
of sharp wisdom, of wisdom penetrative to
kilesa, of few wants, easily contented, free
from nivaranas, unmixed with people, highly
energetic; he admonished others by
pointing out their faults, condemned evil
deeds and evil doers regardless of their
social positions!" (After uttering thus in
prose, the Buddha went on to speak the
following verses:)
Yo pabbaji jatisatani panca pahaya
kamani manoramani, Tam vitaragam
susamahit'indriyam parinibbutam vandatha
Sariputtam (1)
O my dear sons, monks! That noble monk
named Sariputta unflinchingly and
completely discarded sense pleasure that
could delight the foolish mind; he adopted
an ascetic life with great faith for five
hundred existences. To that noble monk
named Sariputta who now has totally cut off
craving and passion, whose sense-faculties
were well restrained, who has attained

Parinibbana and ceased suffering, bow your


heads in homage with your faith respectful
and conceit destroyed.
Khantibalo pathavisamo na kuppati na
ca'pi cittassa vasena vattati. Anukampako
karuniko ca nibbuto parinibbutam vandatha
Sariputtam. (2)
O my dear sons, monks! That noble monk
named Sariputta had great forbearance as
his strength; resembling the great earth he
showed no anger to others; never yielded to
the whims of the unstable mind; he looked
after many beings with loving-kindness he
was immensely compassionate; he
quenched the heat of kilesa. To him, who
has attained Parinibbana and ceased
suffering bow your heads in homage with
your faith respectul and conceit destroyed.
Candalaputto yatha nagaram pavittho
nicamano carati kalopihattho Tatha ayam
vicarati Sariputto parinibbutam vandatha
Sariputtam. (3)
O my dear sons, monks! Just as the son of
a poor beggar who enters towns and
villages, looking for food with a worn out
cup made of bamboo strips in his hand,
wanders without conceit but humble-

minded, even so this noble monk named


Sariputta wandered knowing no pride but in
all humility. To him, who has attained
Parinibbana and ceased suffering, bow your
heads in homage with your faith respectful
and conceit destoryed.
Usabho yatha chinnavisanako
ahethayanto carati purantare vane. Tatha
ayam viharati Sariputto parinibbutam
vandatha Sariputtam. (4)
"O my dear sons, monks! Just as the hornbroken bull wanders in towns, and villages
and forests, absolutely harmless to other
beings, even so the noble monk named
Sariputta wandered doing no halm to others
and lived in harmony with four postures of
lying, sitting, standing and walking. To him,
who has attained Parinibbana and ceased
suffering bow your heads in homage with
faith respectful and conceit destroyed.
Beginning thus the Buddha praised the
virtues of the Venerable Sariputta
Mahathera in five hundred verses.
The more the Buddha praised in all manner
the Mahathera's virtues, the greater Ananda
Thera's helplessness. As a chicken near a
cat's mouth trembles, so does the Venerable

Ananda helplessly tremble Accordingly he


asked the Buddha:
"Exalted Buddha, having heard of the
Mahathera Sariputta's Parinibbana, I feel as
though my body becomes stiff, the
directions blur my eyes, the Dhamma does
not manifest itself to me. (I am not inclined
to learn any unlearnt Dhamma-texts nor am
I interested to recite what I have learnt.)"
Then in order to cheer him up the Buddha
said as follows:
"My dear Ananda, does Sariputta attain
Parinibbana taking with him the aggregate
of your sila virtues or taking with him the
aggregate of samadhi virtues, panna
virtues, vimutti virtues, vimuttinanadassana virtues?"
Thereupon Ananda Mahathera replied:
"Exalted Buddha, the Venerable Sariputta
does not attain Parinibbana, taking the
aggregate of my sila virtues, my samadhi
virtues, panna virtues, vimutti virtues, or
vimuttinana-dassana virtues.
In fact, Exalted Buddha, the Venerable
Mahathera exhorted me, made me plunge

into the Dhamma, made me understand the


Dhamma, made me set up the Dhamma; he
made me become ardent and happy to
practise the Dhamma, he was anxious to
preach to me; he showed favour to his coresidents, I always remember his Dhamma
influence, his Dhamma instruments and his
righteous support."
The Buddha knowing that the Thera Ananda
was really in great distress, said to him as
follows, for he desired to abate his sorrowful
feelings:
"My dear Ananda, have not I talked to you
long before about separation from one's
beloved while alive (nanabhava), separation
by death (vinabhava) and separation being
in different existences (annathabhava)?
Dear Ananda, herein how would it be
possible to wish that something having the
nature of newly coming to life, clearly
coming into existence and being subject to
conditioning and destruction should not
pass away? Indeed there is no such
possibility!"
"My dear Ananda, while a big substantial
tree is standing, its largest branch might
come to destruction; similarly, while the
community of worthy monks is existing,

Sariputta ceases to live Herein how would it


be possible to wish that somehting having
the nature of newly coming to live, clearly
coming into existence and being subject to
conditioning and destruction should not
pass away? Indeed there is no such
possibility.
"My dear Ananda, live not by depending
on others but by depending on yourself. Live
not by relying on other doctrines but by
relying on the supramundane ones!" "My
dear Ananda, how should a monk live not by
depending on others but by depending on
himself? How should one live not relying on
other doctrines but by relying on
supremundane ones?"
"My dear Ananda, in this dispensation a
monk lives, eradicating craving and grief
that tend to appear in the world, by putting
strong efforts, by reflecting, by being
mindful, by repeatedly seeing the body as
the body. By putting strong efforts, by
reflecting, by being mindful, (one lives,
eradicating [ 57 ] craving and grief that
tends to appear in the world), by repeatedly
seeing feelings as the feelings, by
repeatedly seeing the mind as the mind,...
by repeatedly seeing phenomena as
phenomena."

"My dear Ananda, in this way a monk


lives not by depending on others but by
depending on himself. He lives not by
relying on other doctrines but by relying on
supramundane ones."
"My dear Ananda, if monks at present or
after my demise live by not depending on
others but by depending on themselves, by
not relying on other doctrines but by relying
on supramundane ones, all of them will
become noblest (Arahants) indeed among
those who take the three trainings
favourable."
Speaking him this way the Buddha gave
some relief to the Venerable Ananda.
Thereafter he had the bone relics of the
Venerable Sariputta enshrined in a cetiya in
the city of Savatthi.
This is an account of Sariputta Mahathera's
attainment of Parinibbana.
Moggalana Mahathera's attainment of
Parinibbana.
After having the relics of Sariputta
Mahathera enshrined in a cetiya in Savatthi
as has been said, the Buddha gave a hint to

Ananda Mahathera that he would travel to


Savatthi. Ananda Mahathera then informed
the monks of the Buddha's proposed journey
to that city. In the company of a large
number of monks, the Buddha set out from
Savatthi to Rajagaha and took residence in
the Veluvana monastery.
(Herein the Buddha attained
Enlightenment on the full-moon day of
Vesakha (April-May). On the first waxing day
of Magha the Thera Sariputta and
Moggalana joined the Samgha and on the
seventh day the Venerable Moggalana
attained Arahantship. On the fifteenth day,
the full moon of Magha, did Sariputta
become an Arahant.
(On the full moon day of Kattika
(October-November) of the year 148 Maha
Era, the day the Buddha completed 45
vassas and the two Chief Disciples 44
vassas, the Venerable Sariputta attained
Parinibbana at his native village Nalaka. It
should be noted briefly in advance that the
Venerable Moggalana did the same at the
Kalasila stone slab on Mount Isigili,
Rajagaha, on the new-moon day of that
month of Kattika. The account of Sariputta
Mahathera's attainment of Parinibbana has
been given. Now comes that of Moggalana

Mahathera's as follows:)
While the Buddha was staying at the
Veluvana monastery of Rajagaha, the
Mahathera Maha Moggalana was sojourning
at the stone slab named Kalasila on Mount
Isigili.
As the Mahathera was at the height of his
super normal powers, he used to travel to
the realm of Devas as well as to that of
Ussada hell. After himself seeing the great
enjoyment of divine luxuries by the
Buddha's followers in Deva world and the
great suffering of heretical disciples in
Ussada, he came back to the human world
and told the people that such and such a
male or female donor was reborn in Deva
world, enjoying great luxuries but among
the followers of heretics such and such a
man or a woman landed in a certain hell.
People therefore showed their faith in the
Buddha's teaching but avoid heretics. For
the Buddha and his disciples the people's
honour and hospitality increased whereas
those for the heretics decreased day by day.
So the latter conceived a grudge against the
Mahathera Maha Moggalana. They
discussed and decided, saying, "If this monk
Moggalana lives longer our attendants and

donors might disappear and our gains might


diminish gradually. Let us have him killed."
Accordingly they paid a thousand coins to a
chief robber called Samanaguttaka for
putting the noble Mahathera to death.
With the intention to kill the Mahathera the
chief robber Samanaguttaka went
accompanied by a large number of robbers
to Kalasila. When the Mahathera saw him,
he evaded flying into the air by means of his
supernormal powers. Not finding the
Mahathera the chief robber came back that
day and went there again the next day. The
Mahathera evaded in the same way. Thus
six days had elapsed.
On the seventh day, however, his misdeed
done in the past, the aparapariya
akusalakamma, got its chance to have its
effect. The aparapariya unwholesome deed
of the Mahathera will be dealt with as
follows:
In one of his former existences when he was
unexperienced, wrongly following the
slanderous words of his wife, he wished to
kill his parents; so he took them in a small
vehicle (cart) to the forest and pretending to
encounter the plunder by robbers, he
attacked his parents. Being unable to see

who attacked them because of their


blindness and believing that the attacker
was the real robber, cried for the sake of
their son saying, "Dear son, these robbers
are striking us. Run away, dear son to
safety!"
With remorse he said to himself: "Though I
myself beat them, my parents cried
worrying about me. I have done a wrong
thing!" So he stopped attacking them and
making them believe that the robbers were
gone, he stroked his parents' arms and legs
and said: "O mother and father fear not. The
robbers have fled." Taking his parents, he
went home.
Having no chance to show its effect for a
long time, has evil deed remained like a live
charcoal covered by ash and now in his last
existence it came in time to seize upon and
hurt him. A worldly simile may be given as
follows: when a hunter sees a deer, he
sends his dog for the deer, and the dog
following the deer, catches up at the right
place and bites the prey. In the same way,
the evil deed done by the Mahathera had
now got its chance to show its result and did
so in this existence of the Mahathera. Never
has there been any person who escapes the
result of his evil deed that finds its

opportunity to show up at an opportune


moment.
Knowing full well of his being caught and
bitten by his own evil deed, the Venerable
Mahathera was unable to get away by his
supernormal power at the seventh attempt,
the power that had been strong enough to
make the Naga King Nandopananda tamed
and to make the Vejayanta palace tremble.
As a result of his past wickedness he could
not fly into the air. His power that had
enabled to defeat the Naga King and to
make the Vejayanta tremble had now
become weak because of his former highly
atrocious act.
The chief robber Samanaguttaka arrested
the Mahathera, hit him and pounded him so
that the bones broke to pieces like broken
rice, After doing this deed known as
palalapithika (pounding the bones to dust so
they become something like a ring of straw
used as a cushion to put something on; it
was a kind of cruelty.) After so doing and
thinking that the Mahathera was dead, the
chief robber threw the body on a bush and
departed together with his men.
Becoming conscious the Mahathera thought
of seeing the Buddha before his demise and

having fastened his pounded body with the


bandage of his psychic powers he rose up
into the sky and went to the Buddha by air
and paid homage to the Master. Thereafter
the following conversation took place
between the Mahathera and the Buddha;
Mahathera: Exalted Buddha, I have given up
the control of my life process (ayusankhara).
I am going to attain Parinibbana.
Buddha: Are you going to do so, my dear
son Moggalana?
Mahathera: Yes, I am, Venerable Sir.
Buddha: Where will you go and do that?
Mahathera: At the place where Kalasila
stone slab is, Exalted Buddha.
Buddha: In that case, dear son Moggalana,
give me a Dhamma-talk to me before you
go. I will not have another opportunity to
see a Disciple like you.
When the Buddha said thus, the noble
Mahathera, replying, "Yes, Exalted Buddha, I
shall obey you," paid homage to the Buddha
and flew up into the air up to the height of a
toddy palm tree, then that of two palm trees

and in this way he rose up to the height of


seven trees, and as the Venerable Sariputta
had done before on the day of his
Parinibbana, he displayed various miracles
and spoke of the Dhamma to the Buddha.
After paying homage respectfully, he went
to the forest where Kalasila was and
attained Parinibbana.
At that very moment a tumult arose in all six
planes of Deva worlds. Talking among
themselves, "Our Master Mahathera
Moggalana is said to have attained
Parinibbana." Devas and Brahmas brought
divine unguents, flowers, fragrance, smoke
and sandalwood powder as well as various
fragrant divine firewood. The height of the
funeral pyre made of sandalwood was
ninety-nine cubits. The Buddha himself
came together with his monks and standing
near the remains supervised the funeral
arrangements and had the cremation
conducted.
On a yojana-vast environs of the funeral site
fell a rain of flowers. At the funeral
ceremony there were human beings moving
about among Devas and Devas moving
about among human beings in due course,
among Devas stood demons; among
demons Gandhabba Devas, among

Gandhabba Devas Nagas, among Nagas


Garulas, among Garulas Kinnaras, among
Kinnaras umbrellas, among umbrellas fans
made of golden camar; (yak) tail, among
those fans round banners, and among round
banners were flat ones. Devas and humans
held the funeral ceremony for seven days.
The Buddha had the relics of the Mahathera
brought and a cetiya built in which the relics
were enshrined near the gateway of the
Veluvana monastery.
Murderers punished.
The news of the murder of MahaMoggalana
Mahathera spread throughout the whole
Jambudipa. King Ajatasattu sent detectives
to all places to investigate and arrest the
murderous robbers. While the murderers
were drinking at a liquor shop one of them
provokingly slapped down the liquor cup of
another fellow. Then the provoked man said
to pick a quarrel, "Hey, you wretched one, a
stubborn fellow! Why did you do that and
make my cup fall to the ground?" Then the
first man annoyingly asked: "Hey, you
scoundrel! How was it? Did you dare to hurt
the Mahathera first?" "Hey, you evil one!
Did not you know that it was I who first and
foremost did harm to the monk?" the other

man defiantly retorted.


Hearing the men saying among themselves
"It was I who did the killing. It was I who
murdered him!" the king's officers and
detectives seized all the murderers and
reported (to King Ajatasattu) on the matter.
The king summoned them and asked: "Did
you kill the Venerable Maha Moggalana?"
"Yes, we did, Great King," the men replied
admitting. "Who asked you to do so?" "Great
King, those naked heretics did by giving us
money," The men confessed.
The king had all the five hundred naked
heretics caught and buried together with the
murderers in the pit navel-deep in the the
courtyard. They were covered with straw
and burnt to death. When it was certain that
they all had been burnt, they were cut to
pieces by ploughing over them with a
plough fixed with iron spikes.
(Herein the account of Maha Moggalana
Thera's attainment is taken from the
exposition of the Sarabhanga Jataka of the
Cattalisa Nipata; that of the punishment of
the murderers from the exposition of Maha
Moggalana Vatthu of the Dhammapada
Commentary.)

Concerning the fact that the Buddha himself


supervised the funeral of the Mahathera
Moggalana, the monks in the Dhamma-hall
remarked: "Friends, since Sariputta
Mahathera's Parinibbana did not take place
near the Buddha he did not receive the
Buddha's honour. On the other hand
MahaMoggalana received it because he
attained Parinibbana in the neighbourhood
of the Buddha. When the Buddha came and
asked the monks what they were talking
about, they gave the answer. The Buddha
then said: "Monks, Moggalana was honoured
by me not only in this life but also in the
past." The Buddha told them the
Sarabhanga Jataka of the Cattalisa Nipata.
(The detailed account of the Sarabhanga
Jataka may be taken from the the Five
Hundred and Fifty Jataka Stories.)
Soon after the Parinibbana of the two Chief
Disciples the Buddha went on a great
circular (Mahamandala) tour in the company
of monks and reached the town of Ukkacela
where he made his alms-round, and
delivered the Ukkacela Sutta on the sand
banks of the Ganga. (The full text of the
Sutta may be read in the Mahavagga
Samyutta.
This is the story is of the two Chief Disciples.

TO BE CONTINUED
TOP
This page at Nibbana.com was last
modified: 11/25/2004 18:19:30
Bravenet Hit Counter
Powered by Bravenet
View Statistics
Page Views Since 12-Jan- 2002
Site Meter
To be continued
BACK TO MAIN PAGE
(4) MAHA KASSAPA MAHATHERA
(a) Aspiration expressed in the past.
A hundred thousand aeons ago the Buddha
Padumuttara arose and, with the city of
Hamsavatias his alms-resort, resided in the
Deer Park called Khema. While he was so
residing, a wealthy person of eighty crores
named Vedeha (the future Maha Kassapa
Mahathera) had his delicious early meal and
observed Uposatha; with unguents, flowers.
etc in his hand, he went to the monastery
where he made obeisance and sat down at a
proper place.

At that time the Buddha conferred an


etadagga title on the Third Disciple, Maha
Nisabha by name, saying: "Monks among
my disciples. who themselves practise the
dhutanga austerities and advise fellow
monks to practise the same, Nisabha is
foremost."
Hearing the Buddha's words Vedeha was
very pleased and his faith increased and
when the audience had left as the occasion
came to an end, he respectfully paid
homage to the Buddha and said: ''Exalted
Buddha, please accept my alms-food
tomorrow." "Donor," replied the Buddha,
"the monks are too many!" "How many are
they, Exalted Buddha?" When the Buddha
said they were six million and eighty
hundred thousand, he said boldly: "Exalted
Buddha, without leaving even a single
samanera at the monastery kindly have my
meal together with all of your monks." The
Buddha accepted the invitation of the
devotee Vedeha by keeping silent.
Knowing well that the Buddha had accepted
his invitation, Vedeha returned home and
prepared a great offering and on the next
morning sent a message to the Buddha
announcing the time for having the meal.

Taking his bowl and robe the Buddha went


to Vedeha's house in the company of monks
and sat down in the prepared seat. When
the pouring of dedication water was over,
the Buddha accepted the rice gruel, etc.,
and did the distribution and partaking of
food. Sitting near the Buddha, Vedeha
remained very pleased.
At that time, while on alms-round Maha
Nisabha Mahathera came to that road.
Seeing the Thern, Vedeha got up from his
seat and drew near the Thera, showing his
respect; he asked: "Venerable Sir, please
hand your bowl to me." The noble Thera
handed the bowl to Vedeha. "Please get into
my house" said Vedeha, "the Exalted One is
still seated there." "It is unbecoming to get
into the house," the Thera replied. So the
devotee filled the bowl with food and offered
it to the Thera.
After sending off the noble Mahathera and
returning home, Vedeha took his seat near
the Buddha and said: "Exalted Buddha,
although I told him that the Exalted Buddha
was still here in my house, he did not want
to come in. Does he possess virtues that are
greater than yours?"
Never has a Buddha vannamacchariya,

reluctance to speak in praise of others.


Accorningly, the Buddha gave his reply as
follows immediately after the lay devotee
had asked:
"Donor, expecting food we are seated in
your house. But Nisabha never sits, waiting
for food. We occupy a dwelling near a
village. But Nisabha stays in a forest
dwelling. We stay under a roof. But Nisabha
dwells only in open air. These are Nisabha's
unusual attributes."
The Buddha elaborated the Thera's virtues
as though he filled the ocean with some
more water. As for Vedeha, he developed
greater faith with greater satisfaction as
though more oil is poured into the lamp that
is burning with its own oil. So he came to a
conclusion: "What use is there for me by
human and divine luxuries? I shall resolve to
become foremost among dhutavada monks
who themselves practise dhutanga
austerities and advise their co-residents to
do so."
Again, the lay devotee Vedeha invited the
Samgha headed by the Buddha to his food
for the next day. In this way he offered a
great Dana and on the seventh day, he
distributed in charity three-piece robes to

the monks. Then he fell at the feet of the


Buddha and told of his wish as follows:
"Exalted Buddha, with the development
of deed accompanied by loving-kindness
(metta-kayakamma), word accompanied by
loving-kindness (metta-vacikamma), and
thought accompanied by loving-kindness
(metta-manokamma), I have performed acts
of merit for seven days such as this
Mahadana. I do not long for the bliss of
Devas, the bliss of Sakka or the bliss of
Brahma as a result of my good work. As a
matter of fact, may it be some
wholesomeness that will enable me to strive
for becoming foremost among those who
practised the thirteen dhutanga practices in
the lifetime of a coming Buddha-the position
that has been achieved now by Maha
Nisabha Mahathera."
Padumuttara Buddha also sureyed the
Thera's future with his foreseeing power,
wondering "whether he will achieve it or not,
for it is so great an aspiration;" and he saw
the man's wish would definitely be fullfilled.
So the Buddha said prophetically as follows:
"Donor, you have expressed your wish for
the position you love. In future at the end of
a hundred thousand aeons, a Buddha by the

name of Gotama shall arise. You shall then


become the third Disciple, named Maha
Kassapa, of the Buddha Gotama!"
Having heard that prophecy, the lay devotee
Vedeha was happy as though he was going
to attain that position even the following
day, for he knew that "a Buddha speaks only
the truth." As long as he lived Vedeha
performed various sorts of charity, kept the
precepts and did other wholesome deeds
and on his death he was reborn in a divine
abode.
Life as Ekasitaka Brahmin.
From that time onwards the devotee
enjoyed luxury in the divine and human
worlds. Ninety-one aeons ago VipassiBuddha
arose and was staying in the Deer Park
called Khema with the city of Bandhumatias
his alms-resort. He then passed from the
divine world and took rebirth in an unknown
poor Brahmin family.
VipassiBuddha used to hold a special
convocation once in every seven years and
gave discourses. In so doing he held day
and night sessions so that every being
might be able to attend. For the day session
he spoke in the evening and for the nightsession he spent the whole night. When the

convocation was drawing near there arose a


great noise and, Devas, roaming about the
whole Jambudipa, announced that the
Buddha would deliver a discourse.
The Brahmin, the future Maha Kassapa,
heard the news. But he had only one
garment. So did his housewife, the Brahmin
woman. As for the upper garment, the
couple had but one That was why he was
known all over the town as Ekasataka
Brahmin, "the Brahmin with one garment."
When a meeting of Brahmins took place to
discuss some business, the Brahmin himself
went to the meeting leaving behind his wife
at home; When an assembly of Brahmin
women occurred, the Brahmin stayed at
home; the wife went there, putting on that
upper garment.
On the day the Buddha was to speak,
Ekasataka asked his wife: "O dear wife, how
is it? Will you go to hear the discourse at
night or will you go for the day session?"
"We womankind are unable to listen to
sermons by night. I shall attend the daysession." So saying she (left her husband at
home and) went along with other female lay
devotees and donors to the day-session
wearing the upper garment; there she paid
respect to the Buddha, sat at a proper place

and listened to the sermons and came back


together with those female companions.
Then, leaving his wife the Brahmin in his
turn, put on the upper garment and went to
the monastery at night.
At that time VipassiBuddha was gracefully
seated on the Dhammathrone and, holding
a round fan, spoke the Dhamma-words like a
man swimming in the celestial river or like a
man stirring up the ocean forcefully with
Mount Meru used as a churning stick. The
whole body of Ekasataka, who, sitting at the
end of the assembly and listening, was filled
with the five kinds of piti profusely even in
the first watch of the night. The Brahmin
folded the upper garment and was about to
give it to the Buddha. Then he became
reluctant to do so as stinginess
(macchariya) occurred to him increasingly
manifesting a thousand disadvantages of
giving it away. When stinginess thus
occurred to him, he utterly lost his
willingness to offer because of his worry that
had overwhelmed him as follws: "We have
only one upper garment between my wife
and myself. We have nothing else for a
substitute. And we cannot go out without it."
When the second watch of the night came,
the five kinds of piti re-appeared in his mind,
and he got his enthusiasm once more as

before. During the last watch too he felt the


same joyful emotion. But this time the
Brahmin did not allow stinginess to appear
again and was determined, saying to
himself "Whether it is a matter of life or a
matter of death, I will think of the clothing at
a later time." With this determination he
folded the garment, placed it at the feet of
the Buddha and wholeheartedly offered it to
the Master. Then he slapped his bent left
arm with his right three times and uttered
aloud also three times: "Victory is mine!
Victory is mine!"
At that time King Bandhuma, seated behind
the curtain at the back of the throne, was
still listening to the Dhamma. As a king it
was he who should desire victory; so the
shout "Victory is mine!" did not please him.
He therefore sent one of his men to enquire
what the shout meant. When the man went
to Ekasataka and asked about it, the
Brahmin answered:
"Man, all princes and others, riding
elephants, horses and carrying swords,
spears, shields and cover, defeat their
enemy troops. The victory achieved by them
is no wonder. As for me, like a man who with
a club struck the head of a bull and made
the beast run away, the beast that had

followed him and jumped about to kill him


from behind, and I have defeated my stingy
heart and successfully given in charity the
upper garment of mine to the Buddha. I
have overcome miserliness which is
invincible."
The man came back and reported the
matter to the king.
The king said, "Friend, we do not know what
should be done to the Buddha. But the
Brahmin does." So saying he sent a set of
garment to the Brahmin. The Brahmin
thought to himself: "The king gave me
nothing as I kept silent at first. Only when I
talked about the Buddha's attributes did he
give this to me. What use is there for me
with this set of garment that occurred to me
in association with the Buddha's attributes?"
So thinking he also offered the set of
garment to the Buddha. The king asked his
men as to what the Brahmin did to the
garment set given by him and came to know
that the poor man had also given it away to
the Buddha. So he had two sets of garment
sent to the Brahmin. Again the Brahmin
gave them away to the Buddha. The king
had then four sets sent to the Brahmin, who
again gave them away to the Buddha. In
this way the king doubled his gift each time

and had thirty-two sets sent to the Brahmin.


This time the Brahmin thought: "Giving
away all to the Buddha without leaving
some for us seem to mean that we are
increasingly receiving the garments."
Accordingly, out of the thirty-two sets he
took one set for himself and another set for
his wife and gave the rest to the Buddha.
Since then the Brahmin had become friendly
with the Master.
Then one day in the extremely cold evening
the king saw the Brahmin listening to the
Dhamma in the presence of the Buddha; the
king gave the Brahmin his red rug which he
was putting on and which was worth a
hundred thousand, asking him to cover
himself while listening to the Dhamma. But
the Brahmin reflected: "What is the use of
covering this putrid body of mine with this
rug?" He therefore made it a canopy and
offered it to the Buddha after fixing it above
the Buddha's couch in the Fragrant
Chamber. Touched by the Buddha's sixcoloured rays, the rug became all the more
beautiful. Seeing the rug the king
remembered what it was and said to the
Buddha: "Exalted Buddha, that rug once
belonged to me. I gave it to Ekasataka
Brahmin to put on while attending your
Dhamma assembly." The Buddha replied:

"Great King, you honoured the Brahmin, and


the Brahmin honoured me." The king
thought to himself: "The Brahmin knows
what should be done to the Exalted Buddha
but we do not." So thinking the king gave all
kinds of useful articles to the Brahmin, each
kind equally numbering sixty-four. Thus he
performed the act of charity called
atthatthaka to the Brahmin and appointed
him Purohita.
Understanding that atthatthaka, 'eight by
eight', means sixty-four, the Purohita sent
daily sixty-four vessels of food for
distribution among the monks by lot. Thus
he established his Dana as long as he lived,
and on his death he was reborn again in the
realm of Devas.
Life as a householder.
Passing away from the realm of Deva, the
future Maha Kassapa was reborn in the
house of a lay man in the city of
Baranasiduring the Buddhantara Period
between the two Buddhas, Konagamana and
Kassapa, in this Bhadda-kappa. When he
grew up he married and while living a
householder's life he one day took a stroll
towards the forest. At that time, a certain
Pacceka Buddha was stitching a robe near a
river-bank, and as he did not have enough

cloth to make a hem he folded up the


unfinished robe.
When the householder saw the Pacceka
Buddha, he asked the latter why he had
folded the robe. When the Pacceka Buddha
answered that he had done so because he
did not have enough cloth for the hem, he
gave his own dress saying: "Please make
the hem with it, Venerable Sir." Then he
expressed his wish, praying: "In my coming
existences in samsara, may I know no lack
of things."
Later on at the householder's place there
was a quarrel between the householder's
sister and his wife. While they were
quarrelling a certain Pacceka Buddha came
in to receive alms-food. Then the
householder's sister offered the food to the
Pacceka Buddha and said, "May I be able to
avoid her even from a distance of a hundred
yojanas," and she meant by 'her' the
householder's wife. While standing at the
doorway, the wife heard the prayer, and
thinking "May the Pacceka Buddha not
partake of the other woman's food," she
took the alms-bowl and threw away the food
and filled the bowl with mud before she
gave it back to the Pacceka Buddha. Seeing
what the wife was doing, the sister scolded

her, saying: "Hey you stupid woman, you


may abuse me, or even beat me if you wish;
but it is not proper to throw away the food
and fill the bowl with mud and give it back
to the Pacceka Buddha, who have fulfilled
Paramis for so long a period of innumerable
years."
Then only did the householder's wife regain
her moral sense and said: "Wait, please,
Venerable Sir." Then she begged his pardon
and threw away the mud from the bowl and
washed it thoroughly and rubbed it with
fragrant powder. She then filled the bowl
with catumadhu, and poured butter which
was white like the colour of thickly grown
lotus, and added brilliance thereby. Handing
the bowl back to the Pacceka Buddha, the
woman said: "Just as this food shines, even
so may my body emanate brilliant rays."
The Pacceka Buddha spoke words of
appreciation, gave his blessing and flew up
into the sky. The husband and wife
performed meritorious deeds throughout
their lives and upon their death they were
reborn in the divine world.
Life as a Baranasi merchant.
Again, when they passed away from the
divine world, the householder landed during
the lifetime of the Buddha Kassapa in the

city of Baranasias the son of a wealthy


merchant who owned eighty crores worth of
riches. Similarly, his wife became the
daughter of another wealthy merchant.
When the son came of age, that very
daughter was brought to his home as his
wife. Because of her past misdeed, the
result of which until now had been latent, as
soon as she passed the threshold while
entering the house, putrid smell issued forth
from her body as though the toilet was
opened. When the merchant son asked
whose smell it was and came to know that it
was the odour of the bride who had just
come, he ordered that the bride be expelled
and sent back to her parents' house in the
same pomp and grandeur that had attended
her when she came. In this way she had to
return to her parents' home from seven
different places because of the foul smell
that appeared as soon as she was in-door.
Terrible indeed is an evil deed!
At that time, as Kassapa Buddha had
attained Parinibbana, people began to erect
a relic-shrine (dhatu-cetiya) a yojana high
with bricks of gold worth a hundred
thousand and was made from pure solid
bullion. While the cetiya was under
construction, it occurred to the lady thus: "I

am the one who had to return from seven


places. What is the use of my living long?"
So she sold out her jewellery and by the
money thus obtained she had a gold brick
made, one cubit long, half a cubit wide and
four fingers thick Afterwards, she took the
gold brick together with orpiment and eight
lotus stalks and went where the shrine was
situated.
At that moment a brick was wanted to fill
the gap that appeared when an encircling
layer of bricks were laid as part of the shine.
So she said to the master mason; "Please,
Sir fill the gap with my brick." "O lady,"
replied the master mason, "you have come
at an opportune moment. Do it by yourself."
When permitted wholeheartedly thus, the
wealthy daughter climbed up to that spot
and, having mixed the orpiment with the
liquid ingredient, she filled the gap with her
brick by means of that cohesive mixture.
Then she paid homage by placing the lotus
stalks at the brick and expressed her wish.
"In whatever existence in samsara, may the
sandalwood fragrant emanate from my body
and lotus fragrance from my mouth!" After
worshipping the shrine respectfully she went
home.

At that moment the wealthy merchant's son,


to whom the lady was first sent, came to
remember her. A festival was held in full
swing then. The son asked his men: "Once
there was a girl brought to my house; in
whose house is she now?" When the men
answered that the young lady was still at
her father's house, the man said: "Friends,
go and fetch her. Let us enjoy the festival
together with her." So saying he sent his
men for her.
When they got to the young lady's place,
they paid respect to her and stood there.
When the lady asked about their visit, they
spoke of their purpose. "Brothers," said the
lady, "I have offered all my ornaments in
honour of the cetiya. I have no more to put
on." The men reported the matter to their
master. "You just bring the girl" said the
man, "she will get some jewellery." So the
lady was brought to him by his men. As
soon as the merchant's daughter entered
the house, the whole house was filled with
sandalwood fragrance as well as lotus.
The wealthy son asked: "The first time you
came here your body issued forth foul smell.
But now it is sandalwood fragrance from
your body and lotus from your mouth. What
is the reason for that?" When the whole

story of her meritorious act was told, the


man's faith developed as he thought, "Ah,
the Buddha's teaching is indeed able to free
one from the cycle of suffering!"
Accordingly, he wrapped up the golden
shrine measuring a yojana, with velvet
blankets. At certain places he made
decorations in the form of golden paduma
lotus flowers so as to add exquisive beauty
to the shrine, the flowers being the size of a
chariot's wheel. The hanging stems and
stalks of the golden lotus were twelve cubits
in length.
Life as King Nanda.
Having done meritorious deeds in that
existence, the wealthy husband and wife
lived the full span of life and were reborn in
a divine realm on their death. Again, when
they passed away from that realm, the
husband landed at a place a yojana away
from the city of Baranasiin the family of a
noble man while the wife became the eldest
princess in the palace in that city.
When both came of age, an announcement
was made to hold a festival in the village
where the noble man's son (Nanda) lived.
Then Nanda asked his mother for a dress to
put on while enjoying the festive
amusements and got a washed, second

hand dress. The son asked for [ 73 ] another


dress on the ground that the one given to
him was coarse. The mother gave another
dress as a substitute. But it was also
rejected because of its roughness. When the
giving was repeated several times in this
way, the mother said: "We are of such a
noble man's household, dear son. We are
not fortunate enough to have clothes better
than this." "In that case, mother, I shall go
where finer clothing is available." "I wish
you, dear son," replied the mother,
"kingship of Barainasieven today." Thus the
mother gave her consent with such
auspicious words.
Having done obeisance to his mother, the
young Nanda asked her permission to go.
And the mother willingly gave her
permission. But she did so because of her
conviction, thinking, "Where is my son
going? He has nowhere else to go: He will be
staying here and there in my home." As fate
had decided Nanda left his village for
Baranasiand took a nap with his head
covered on the stately stone-couch in the
royal garden. That was the seventh day
after the king's demise.
The ministers performed the funeral rites
and held a meeting in the courtyard,

discussing among themselves: "Only a


daughter was born to the king. He had no
son. A kingdom without a king is unseemly.
Who should become the monarch?" They
proposed one another for kingship saying,
"Be our king!", "(No) You should become the
ruler." Then the Brahmin Purohita said: "We
should not see many persons [to choose
from]. Let us send the state chariot to
search for the deserving one!" When the
Purohita's decision was agreed upon by all,
they let the state chariot loose that was
followed by the four army divisions with the
five kinds of musical instruments played.
.The chariot departed through the eastern
gate of the city and ran towards the royal
garden. Some people suggested that the
chariot should be turned back because it
was running towards the garden as a result
of its force of habit. The suggestion,
however, was rejected by the Purohita. The
chariot entered the garden,
circumambulated Nanda three times and
stopped and set itself ready for Nanda to get
on. After removing the edge of the covering
cloth, from Nanda, the Purohita studied his
soles and declared: "Let alone the
Jambudipa, this man is worthy to rule over
the four continents with their two thousand
surrounding smaller islands." He also

ordered the musicians to play three times.


Then Nanda removed the cloth that covered
his face and saw the ministers with whom
he entered a conversation: Nanda :For what
purpose did you come here? Ministers :Great
King, the kingship of Baranasi has come to
you.
Nanda :Where is the king?
Ministers :He has passed away, Sir.
Nanda :How many days have elapsed
since his passing away?
Ministers :Today is the seventh day.
Nanda :Did not the late king have a son
or a daughter?
Ministers :He had only one daughter, but
no son, Great king.
When the ministers said thus, he accepted
kingship, saying: "In that case, I shall act as
king." Then the ministers constructed a
pavilion for consecration and brought the
princess fully bedecked and made him king
of Baranasiafter duly holding royal
consecration ceremony.

Thereafter the ministers offered a dress


costing a thousand coins to the consecrated
Nanda. "Friends, what sort of clothing is it?"
asked King Nanda. "Great King, it is for you
to put on." "Friends," enquired the king, "this
is but a coarse clothing. Have not you got a
finer one?" "Great king, there is no finer one
among the clothes to be used by men,"
replied the ministers "Did your late king put
on such a dress?" asked Nanda. When the
ministers answered in the positive, King
Nanda remarked: "Your late king did not
seem to be one of great fortune. Bring a
golden jar [full of water]. We shall get very
fine clothing." The ministers brought it and
handed it to the king.
Rising from his seat, the king washed his
hand and mouth, and carrying the water
with his cupped hand, he tossed it in the
direction of the east. Then eight wishfulfilling trees emerged breaking up the
great massive earth. When he did the same
in the southern, the western and, northern
directions, eight trees in each direction
emerged. In this way there were thirty-two
wish-fulfilling trees in the four directions.
King Nanda wrapped the lower part of his
body in a divine robe and put on another
one for the upper part. Then he had an

announcement made by the beat of drum,


the announcement being "In this state of
King Nanda let no women spin yarns!" He
also raised the royal white umbrella,
bedecked himself with adornments, entered
the city on the back of an elephant,
ascended the upper terrace of the palace
and enjoyed a great kingly life.
After some years of Nanda's enjoyment of
kingly life, the queen watching his life,
showed her manner expressing pity as she
thought: "Rare indeed is a new act of merit!"
When the king asked why her manner
expressed pity, she said remindingly: "Your
luxurious life is really great. That is because
you have truly performed good deeds with
faith in the past. But now you do nothing for
future happiness." "Whom should we give
alms?" argued the king, "There are no
virtuous recipients!" "Great King, the
Jambudipa is not void of Arahants. You
better arrange things to be given. I shall
bring worthy individuals to receive," said the
queen boldly.
The next day the king had the offerings
arranged at the eastern gate of the city. The
queen performed a vow early to observe the
precepts and facing to the east and
prostrating, invited by word of mouth. "If

there be Arahants in the eastern direction,


may they come and accept our alms-f'ood!"
Since there were no Arahants in that
direction, nobody came to do so. The
offerings had to be made to destitutes and
beggars. On the next day similar
arrangements took place at the southern
gate. The third day saw them too at the
western gate. But no Arahants came from
those directions either as there were none.
On the fourth day the offerings were
arranged at the northern gate, and when the
queen extended her invitation as before,
Mahapaduma Pacceka Buddha, the oldest of
five hundred Pacceka Buddhas, who were all
sons of Queen Padumavati, addressed his
younger brothers. "Brother Pacceka
Buddhas, King Nanda has invited you.
Accept his invitation with pleasure!" The
Noble Ones accepted the invitation with
pleasure, washed their faces at the Anotatta
lake, came on their air journey and
descended at the city's northern gate.
The citizens went to the king and informed
him: "Great King, five hundred Pacceka
Buddhas have come". With the queen the
king went to the Pacceka Buddhas and
welcomed them with folded hands. Holding
the alms-bowl, he brought the five hundred

Pacceka Buddhas to the upper terrace of the


palace after performing the great act of
alms-giving. When the performance was
over, the king sitting at the feet of the
eldest member of the assembly and the
queen at the feet of the youngest member,
made a request, saying: "Venerable Sirs, if
you stay in our garden, you all will be happy
with our supply of requisites. There will also
be growth of merit on our part. Therefore,
please give us your promise to stay in the
garden of BaranasiCity." The promise was
given to the king, who made full
accommodations such as five hundred
lodgings, five hundred walks, etc., in the
royal garden. The four requisites were also
provided to them so that they might find no
trouble.
When such provision had lasted for some
time, a state of unrest and disturbance took
place in the border areas. The king asked
her queen to look after the Pacceka Buddhas
during his absence as he had to go and quell
the border rebellion. And he left the city.
As the king had instructed, the queen
supported the Pacceka Buddhas with the
four requisites carefully. After some days,
just before the king's return, the life process
of the Pacceka Buddhas came to an end. So

the eldest one; Mahapaduma, spent all


three watches of the night in Jhana, and
standing and leaning against the wooden
back-rest, attained Anupadisesa
Parinibbana. In the same manner the rest of
Pacceka Buddhas attained Parinibbana.
On the next day, the queen prepared the
seats for the Pacceka Buddha by applying
cow-dung, strewing flowers and letting the
air pervaded with perfumes, and waiting for
their coming. As she did not see any signs of
their approaching, she sent a male servant,
saying: "Go, my son, and find out the
reason. Is there any mental or physical
discomfort happening to the Venerable
Ones?"
When the royal servant went to the garden
and looked for the Mahapaduma Pacceka
Buddha after opening the door of his
dwelling, he did not see him there; he went
to the walk and saw him standing and
leaning against the wooden board. After
paying homage to him, the men invited the
[first] Pacceka Buddha saying: "It is time to
have meal. Venerable Sirs!" How could the
lifeless person that had attained Parinibbana
and was conditioned only by temperature
utter in reply? There occurred no word at all.
Thinking that the Pacceka Buddha was

sleeping the man moved nearer and felt the


back of his feet with his hands. After making
such investigations, he came to know full
well of the Pacceka Buddha's attainment of
Parinibbana, for the feet were cold and stiff.
So he went to the second Pacceka Buddha
and then similarly to the third one. When he
investigated thus, he realized that the
Pacceka Buddhas had all reached the state
of total extinction. On his return to the
palace, the queen asked him: "Where are
the Pacceka Buddhas, son?" "They had all
attained Parinibbana, Madam" answered the
man. The queen wept bitterly and went out
from the city to the royal garden with
citizens and performed funeral rites and
cremation; she also took the relics and had
a cetiya built (with the relics enshrined).
Having brought the border areas to
normalcy, the king returned to the city and
on seeing the queen who had come to meet
him, he asked: "Dear Queen, did you attend
to the Pacceka Buddhas without any
negligence? Are the Noble Ones keeping
fit?" When the queen replied that they all
passed into Parinibbana the king was
shocked and reflected: "Even to these Wise
Ones of such nature occurred death! How
can there he liberation from death for us!"

The king did not proceed to the city but


entered the royal garden straight. He called
his eldest son and handed kingship over to
him and himself adopted the life of a recluse
(like a monk in the dispensation of a
Buddha). The queen too, thinking "If the
king becomes a recluse, what is there for
me to do? Of course, there is none!"
followed suit as a female ascetic in the royal
garden. Having developed Jhanas, both were
reborn in the realm of Brahmas.
(b) Ascetic life adopted in final existence
While they were still in the Brahma's realm,
the time had come for our Buddha to arise.
At that time Pippali the youth, the future
Maha Kassapa, took conception in the womb
of the wife of a wealthy Brahmin named
Kapila in the Brahmin village of Mahatittha
in the Magadha country whereas his wife,
the future Bhaddakapilani, did the same in
the womb of the wife of another wealthy
Brahmin, a Kosiya descendant, in the city of
Sagala also in the Magadha kingdom.
When they grew up, the young Pippali being
twenty years of age and
Bhaddakapilanisixteen, the former's parents
noticed that their son had come of age and
asked him by force to get married, saying:
"Dear son, you have come of age to raise a

family. One's lineage-should last long!" As


Pippali had come from the Brahma world, he
refused to listen and said: "Please do not
utter such words into my ears. I shall attend
to you as long as you live, and when you are
gone, I shall take up a homeless life as a
recluse". After two or three days the parents
again persuaded him. The son remained
resolute. Another persuasion took place but
that too fell on a deaf ear. From that time
onwards the mother proved to be insistent.
When the insistence became too much,
Pippali thought: "I shall let my mother know
how much I want to become a monk!" So he
gave a thousand ticals of gold to the
goldsmiths, asking them to create a gold
statue of a girl out of it. When the statue
had been created and polishing had been
done, he dressed up the statue with red
garments and adorned it with colourful
flowers and brilliant ornaments. Then he
called his mother and said: "O mother, I
shall remain at home provided I get a girl as
beautiful as this statue! If not, I shall not do
so."
Since the Brahmin mother, the wife of a
wealthy merchant, was wise, she
considered: "My son is one who has done
good works, who has performed alms-

givings, who has expressed his noble


aspiration. While he was engaging in acts of
merit in his past existence it was unlikely
that he did them alone. Indeed my son must
have got an excellent woman, very pretty
like a golden figure, with whom he did
meritorious deeds." So considering, she
summoned eight Brahmins, had a great
honour made to them and got the gold
statue placed on a chariot and said: "Go,
brothers! If you see a girl resembling this
gold statue in a family who equals ours in
caste, lineage and wealth, give the statue to
her as a gift or as a pledge." With these
words she sent the Brahmins away.
The eight Brahmins admitted, saying. "This
indeed is a task to be done by the wise like
us." So saying they left the village and
discussed among themselves on the
destination of their journey. Then they
decided unanimously thus: "In this world,
the country of Madda is the home of
beautiful women. Let us go to Madda land."
So they went to the city of Sagala which lay
in that state. Having left the statue at the
bathing-ford in that city, they were watching
from a proper place.
At that time the female attendant of
Bhaddakapilani, the daughter of a wealthy

Brahmin, bathed her and bedecked her with


ornaments and left her in the chamber of
splendour before she went to the
bathingford. On seeing the statue she
thought. "My mistress has come ahead of
me!" Then she scolded her and grumbled in
various ways. "Hey little stubborn daughter!
Why are you staying here alone?" As she
said "Go home quick!" she raised her hand
to strike her mistress. When she actually did
strike the back of the statue, the whole of
her palm was hurt very much as though it
had struck a stone slab. The female
attendant stepped back and spoke harshly
to pick up a quarrel thus: "Oh! Although I
saw this woman of such awful touch and
thick neck, how foolish I have been to
mistake her for my mistress! She is not
worthy even to hold my lady's skirt!"
Then the eight Brahmins surrounded the
attendant, asking: "Is your mistress of such
beauty?" "What beauty is this lady of? Our
lady's beauty is more than a hundred times
or a thousand times superior to that of this
lady," retorted the attendant, "if she sits in a
room of twelve cubits, it is not necessary to
light a lamp there; darkness can be expelled
by her natural complexion." "In that case,"
said the Brahmins, "come, let us go!" So
saying they took the attendant, and having

brought the gold statue, they went to the


house of the wealthy Brahmin of Kosiya clan
and stopped at the doorway to announce
their visit.
The Brahmin treated them well as a host
and asked them as to where from did they
come. They replied that they came from the
home of the wealthy Brahmin Kapila of
Mahatittha village in the kingdom of
Magadha. When the host asked for the
reason, they told him of the purpose of their
visit. "Friends," said Kosiya Brahmin; "It is a
welcome purpose. Kapila Brahmin is equal
to me by birth, by descent and by wealth. I
shall give our daughter as a bride." Having
promised thus, Kosiya Brahmin took over
the statue. The visiting Brahmins then sent
a message to Kapila Brahmin, saying: "The
bride has been found. Go ahead with doing
whatever is necessary."
Getting the news, the servants of Pippali
transmitted it to him gleefully, saying:
"Master, the bride for you who looks like
your gold statue has been found, it is
learnt!" But Pippali reflected: "I thought it
was impossible to get her. Now they said
that 'the bride has been won!' As I do not
want her, I shall write a letter and send it to
her." So he went to a secluded place and

wrote a letter as follows:


"I would like my dear sister to marry
another proper man of equal by birth,
descent and wealth. I am one who will adopt
the life of a recluse in a forest. I do not wish
you to be in distress later on."
Then he sent the letter secretly to Bhadda.
When the daughter of the wealthy Brahmin
lady Bhadda learnt the news that her
parents were desirous of giving her in
marriage to Pippali the youth, son of the
wealthy Brahmin Kapila of Mahatittha
village, Magadha country, she similarly went
into seclusion and wrote the following letter:
"I would like my brother to get married to
another woman of equal caste, family and
wealth. I am one going forth and becoming
a female recluse. I do not want you to be
unhappy afterwards."
She then sent the letter in secret to Pippali.
When the two parties of messengers met in
midway, Bhadda's men asked: "From whom
is the letter you are carrying, friends, and to
whom is it going?" Pippali's men replied
honestly: "The letter is sent by our master

Pippali to Bhadda." They also asked in


return: "From whom is the letter you are
conveying and for whom is it meant?"
Bhadda's men gave a straightforward reply:
"It is from our mistress to Pippali."
When the messengers from both sides
agreeingly opened and read the letters, they
were amazed to know the significantly
spiritual sense of the letters and said: "Look
what the groom and the bride are doing!"
Then they tore both the letters and threw
them away in the forest. They also wrote
two new letters expressing reciprocal
agreement and gladness and sent them to
their respective addresses. In this way the
time for marriage between Pippali, the son
of a wealthy merchant, and Bhadda, the
daughter of another wealthy merchant,
came as brought about by their parents and
the middlemen despite their unwillingness
for household life.
Unwithered garland of flowers.
On the day of their marriage either of them
brought a garland of flowers; he placed his
and she hers in the middle of their bed.
Having had their dinner both simultaneously
came to their bed and got on to it, Pippali by
his right side and Bhadda by her left. They
made an agreement thus: "The party, the

garland of whose side withers, is to be


regarded as having lustful thoughts. And the
garlands should be left untouched." Both of
them spent the night without being able to
sleep throughout all three watches lest one
should unconsciously touch the other. The
garlands remained unwithered. By day they
behaved like brother and sister even without
a smile tinged with pleasure.
Immensely wealthy life.
Both the wealthy son and the wealthy
daughter kept themselves aloof from
fondness of sensual pleasure (lokamisa) and
took no care of their household business at
the same time; only when their parents
passed away did they manage the business.
The wealth belonging to Pippali was great:
his gold and silver was worth eighty-seven
crores. Even the gold dust which he threw
away each day after using it for rubbing his
body could amount to twelve Magadha cups
(equal to six patthas) if collected. He owned
sixty mechanized dams. The measurement
of his farm was twelve yojanas. He had
fourteen large villages as the colony of his
servants and workers, fourteen divisions of
elephant troops, fourteen divisions of
cavalry and fourteen divisions of chariots.

Spiritual emotion of Pippali and his wife.


One day the wealthy Pippali went to his
farm riding a fully equipped horse and while
he was stopping at the edge of the farm, he
saw crows and birds picking up earthworms
and insects and eating them. He asked his
servants what the crows and birds were
eating and the servants answered that they
were eating earthworms and insects. Again
he asked: "Who is responsible for the evil
acts of the crows and birds?" "As the farm is
ploughed for you, Sir, you are responsible
for those evil deeds," replied the servants.
The reply stirred up Pippali's spiritual
emotions, causing him to reflect seriously
thus: "If I am responsible for the evil deeds
done by the crows and birds, what is the use
of eightyseven crores worth of my gold and
silver. Indeed none! Nor is there any use of
my riches such as the twelve-yojana vast
farm, of the sixty mechanized dams and of
the fourteen large villages of my workers.
Indeed there is no use of them all! Therefore
I shall hand over these riches to my wife
Bhaddakapilaniand go forth to become a
monk!"
At that moment his wife Bhaddakapilanihad
sesame from three big jars spread out on
mats and placed in the sun. While seated

and surrounded by her maids she saw crows


and other birds picking and eating sessame
worms. When she asked her maids she
came to know what the birds were eating.
On further enquiry she was informed that
she must be responsible for the evil acts
done by the birds as the job was done for
her sake. She too reflected seriously thus:
"Oh, it is enough for me if I just get four
cubits of cloth to wear and a cupful of rice
cooked to eat. (I cannot wear more than four
cubits of cloth; nor can I eat more than one
cupful of cooked rice. ) If I am responsible
for these wrongdoings done by others,
surely I will not be able to surface myself
from samsara the cycle of suffering, even
after a thousand existences. When my
husband comes, I shall give away all my
wealth to him and leave household life and
become a nun."
The couple's going forth.
The wealthy Pippali returned home and had
a bath, went up to the upper terrace and sat
down on a high seat which only noble
personalities deserve. Then the feast worthy
of a Universal Monarch was arranged and
served to the merehant. Both the wealthy
Pippali and his wife Bhaddakapilanitook the
meal, and when their servants went away

they retired to their quiet resort and stayed


quietly at ease.
Thereafter the two discussed between
themselves as follows:
Pippali:Madam Bhadda, when you came
to this house, how much wealth did you
bring?
Bhadda: I brought my wealth by fifty-five
thousand carts.
Pippali: The wealth brought by you and
the wealth extant here in this house such as
eighty-seven crores of riches, sixty
mechanized dams, ete., I entrust them all
with you.
Bhadda: Oh, but where are you going?
Pippali: I am going to make myself a
recluse, Madam,
Bhadda: Oh, Sir, I too have been readily
waiting for the time of your coming back. I
too shall become myself a female recluse.
To these two individuals endowed with
Paramis, the three existences of sensual
pleasures (kama), materiality (rupa) and

immateriality (arupa) manifested to be three


leaf-huts blazing with fire. The two great
personality of Parami, therefore, had the
robes and bowls bought from the market
and had one's hair shaved by the other.
Saying, "We dedicate our renunciation of the
world to the noble Arahants," they came
down from the main terrace with their bags,
in which were put their bowls, hanging from
their left shoulders. None of the servant and
workers at home, male or female,
recognized the two Paramiseekers.
Then the couple who left the Brahmin
village of Mahatittha and went out by the
servants' village gate were seen and
recognized from their behaviour that they
were the master and the mistress. Crying
bitterly they fell at their feet and asked
sorrowfully: "Master and mistress, why do
you make us helpless?" The couple replied:
"We have become recluses as we were
shocked by the likeness between the three
existences and the leaf-hut on fire. If we
were to set you free from servitude one after
another there will be no end even after a
hundred years. Get your heads washed and
be liberated from servitude and live free."
So saying they left while the servants were
wailing.

Parting company with each other.


While he was going ahead, Pippali the noble
Thera thought in retrospect thus:
"This beautiful TheriBhaddakapilani, who
is precious as much as the whole
Jambudipa, has been following me. There is
reason for any body to misunderstand us
thinking 'These two cannot part from each
other even though they have become
recluses; they are doing something not in
harmony with their ascetic guise.' And if one
misunderstands us, one is in danger of
landing in a state of woe. Therefore I should
desert this fair lady, BhaddakapilaniTheri."
As he went on ahead, the noble Thera found
a junction of two roads and stopped there.
Having followed from behind, Bhadda Theri
stopped there too and stood with her hands
joined in reverence. Then the noble Thera
addressed the Theri: "Bhadda Theri, people
seeing a beautiful lady like you following me
might offend us by wrongly thinking: 'These
two individuals cannot part from each other
despite their ascetic life and would thereby
land in a woeful state. So take whichever
road you choose between these two. I shall
go by the road you do not prefer."

Bhadda Theri too replied thus: "Oh, yes, Sir!


womankind means blemish to a monk.
People would also blame us, saying that we
are unable to leave each other even after
becoming ascetics. You, Sir, follow one road.
I shall follow the other. Let us be separated."
Then she circumambulated exactly three
times, and paid homage respectfully with
the five kinds of veneration at the four
places such as the front, the back, the left
and the right of the Thera. With her hands
joined and raised, she said: "Our love and
intimacy as husband and wife that started a
hundred aeons ceases today." She added:
"You are of nobler birth, so the right road
befits you. We womenfolk are of lesser birth.
So the left one suits me." Saying thus she
proceeded by the left road.
When the two walked separate paths, the
great earth quaked, roaring echoingly as if it
were uttering "Though I can bear up the
universal mountains and Mount Meru, I
cannot do so with regard to the virtues of
these two marvellous personages!" There
appeared thundering sounds in the sky, too.
The universal mountains and Mount Meru
grew up higher and higher (because of the
earthquake).
Meeting with the Buddha.

By that time the Buddha arrived in Rajagaha


after observing the first vassa and (in that
year of his Enlightenment) was still
sojourning in comfort in the Veluvana
monastery. (It was a time before his journey
to Kapilavatthu) While he was staying in the
fragrant chamber of the monastery, he
heard the noise of the quake of the great
earth. As he reflected as to for whom the
earth quaked, he came to know thus: "On
account of the power of their virtues, Pippali
the young man and Bhaddakapilani the
young woman have become ascetics after
having unflinchingly renounced their
incomparable wealth, dedicating their lives
to me. The quake took place at the junction
where they parted. On my part it will be
proper only if I do a favour to them." So he
went out of the fragrant chamber,
personally carrying his bowl and robe. And
even without asking any of the eighty great
Disciples to accompany him, he travelled
alone to a distance of three gavutas to
extend his welcome. He sat cross-legged at
the foot of the banyan tree known as
Bahuputtaka between Rajagaha and
Nalanda.
What was peculiar to the Buddha now was
that he did not sit there as an unknown

monk practising dhutanga austerities; in


order to promote the faith of the Venerable
Maha Kassapa who had never seen him
before, the Buddha did not conceal his
natural splendour that shone forth with the
major and minor marks; instead he sat
there, emanating the massive Buddha's rays
and illuminating brilliantly up to a distance
of eighty cubits. The rays that were of the
size of a leafy umbrella, or that of a cartwheel or that of a pinnacled gable, rushed
from place to place, brightening the whole
forest grove as though it were a time when a
thousand moons or a thousand suns rose
with all their brightness. Therefore the whole
forest grove was very pleasant with the
splendour of the thirty-two marks of a great
man like the sky brightened by stars, or like
the water surface with the five kinds of lotus
blossoming in groups and clusters. Though
the natural colour of the trunk of the banyan
tree must be white, that of the leaves green
and the old leaves red, by the splendour of
the Buddha's body, the whole of the
Bahuputtaka banyan tree with many
branches was all gold and yellow on that
very day as they were bathed in the
liminous rays of the Buddha's body light.
Maha Kassapa Thera thought: "This
Venerable One must be my Teacher, the

Buddha. Indeed I have become a monk,


dedicating my monkhood to this very
Teacher." From the spot on which he stood
and saw the Buddha, the Thera walked up,
bending his body; to a nearer distance. At all
these three places far place, neither far nor
near, near place, he adoringly worshipped
the Buddha and received his discipleship by
declaring three times thus: "Sattha me
Bhante Bhagava, savako'hamasmi, 'Glorious
Buddha, you are my Teacher! I am your
disciple, Sir!"
Then the Buddha replied: "Dear son
Kassapa, if you showed such immense
reverence to the great earth, it might not be
able to stand it. As for me, who have fared
well like former Buddhas, the tremendous
reverence shown by you, who are aware of
such immensity of my qualities, cannot
make a single hair of my body tremble. Dear
son Kassapa, be seated. I shall give you my
inheritance." (This is the exposition of the
Etadagga Vagga, Ekaka Nipata of the
Anguttara Commentary and the exposition
of the Maha Kassapa Thera-Gatha, Cattalisa
Nipata of the Theragatha Commentary.
In the Civara Sutta of the Kassapa
Samyutta, Nidana-vagga, however, it is said
as follows: When the Mahathera Kassapa

solemnly declared his discipleship thrice,


the Buddha said:
"Kassapa, if a man without knowing a pupil
of all-round perfect mentality says 'I know',
or without seeing him says 'I see', his head
will fall off. As for me I say 'I know' because I
do know him, or I say 'I see' because I do
see him."
(Herein the meaning is: if a teacher
outside the dispensation of the Buddhas
admitted saying that he knew or saw
without actually knowing or seeing an
extremely faithful disciple with all mentality
who showed extreme veneration as Maha
Kassapa Thera did, the head of that teacher
would drop off his neck as a ripe toddy-palm
fruit does from its stem. Or it might split into
seven pieces.
(Herein it may further be explained as
follows: If Maha Kassapa Thera were to
direct his great veneration, generated by
such faith, to the great ocean, its water
might disappear like drops of water falling
into a tremendously hot iron pan would. If
he were to direct his veneration towards the
mountain of the universe it would break up
into pieces like a ball of husks. If he were to
direct it to Mount Meru, the mountain would

be destroyed and tumble down in disarray


like a lump of dough pecked by a crow's
beak would. If he were to direct it towards
the great earth, its soil would be scattered
as a great pile of ashes when blown off by
the wind. The Mahathera's veneration of
such might could not make a hair on the
back of the Buddha's instep tremble. Let
alone Maha Kassapa Thera, even thousands
of monks equal to the Mahathera would be
unable to do so by performing their
veneration. Theirs was powerless even to
disturb a soft hair on the Buddha's instep,
even to shake a single thread of the robe
made of rags that the Exalted One was
putting on. So great was the might of the
Buddha.)
Ordination as Bhikkhu through acceptance
of Buddha's advice.
Having said, "Dear son Kassapa, be seated. I
shall give you my inheritance," as has been
mentioned before, the Buddha gave the
Mahathera three pieces of advice (according
to the Civara Sutta of the Kassapa
Samyutta):
"Kassapa, you must therefore practise
thinking thus: "I shall abide by hiriand
ottappa in dealing with those monks of

higher standing, lower standing, or equal


standing."
"Kassapa, you must therefore practise
thinking thus 'I shall listen to all teachings
on wholesomeness. I shall listen attentively
to all these teachings, respectfully reflecting
on them and bearing them well.
"Kassapa, you must therefore practise,
thinking thus 'Mindfulness on the body
(kayagata-sati) accompanied by happiness
(sukha) shall never desert me!"
The Buddha gave him these three pieces of
advice. Maha Kassapa Thera also received
them respectfully. This three-piece advice
amounted to the Mahathera's ordination
lower as well as higher. Such kind of
ordination the Venerable Maha Kassapa
alone received in the Buddha's dispensation.
And such is know as ovada-patiggahana
upasampada, "ordination through
acceptance of the Buddha's advice."
(Herein the Buddha grained the
Mahathera Kassapa's ordination as a
bhikkhu my means of these three pieces of
advice. Of these three, the first is: "Dear son
Kassapa, you must develop first the two
'effective' virtues of hiriand ottappa as you

encounter three classes of fellow bhikkhus,


namely, those of higher standing, who are
senior to you by age and ordination, those
of lower standing who are junior to you, and
those of medium standing, who are equal to
you," By this first advice Mahakassapa
Thera was taught to abandon pride in birth,
for he was of the Brahmin caste,
(The second advice is: "Dear son
Kassapa, while you are listening to the
faultless teaching you must be respectfully
attentive by lending both your ears, the
wisdom ear as well as the natural one, in all
three phases of the teaching, the beginning,
in the middle and towards the end". By this
second advice the Mahathera was taught to
abandon arrogance springing from his wide
knowledge, for he was highly intelligent.
(The third advice is: "Dear son Kassapa,
you must strive not to let the First Jhana get
away from your mental process, the Jhana
which is accompanied by feeling of
happiness (sukha vedana) originated in
mindfulness of the body (kayagata-sati) and
the sense-object of breathing-in and out
(anapana arammana)." By this third advice
the Mahathera was taught to abandon selflove and self-craving (tanha-lobha)
developing from possession of strong

personality (upadhi), for he was good


looking.
Having made Maha Kassapa Thera an
advice-receiving monk at the foot of the
Bahuputtaka banyan tree as has been said,
the Buddha left and set out on a journey
with the noble Mahathera as his follower.
While the Buddha had thirty-two marks of a
great being on his body and was thus
exquisitely splendoured, Maha Kassapa
Thera was graceful with seven marks. The
latter closely followed the Buddha as a small
golden boat trails a big golden one. After
going some distance the Buddha diverted
from the main road and gave a hint that he
would like to sit at the foot of a tree.
Knowing that the Master was desirous of
sitting, the Mahathera made his (very soft)
upper robe fourfold and spread it and said:
"Exalted Buddha, may the glorious Buddha
be seated here. The act of the Exalted
Buddha's sitting will bring welfare and
happiness to me for long."
Exchange of robes.
Having sat down on the outer robe in four
folds, the Buddha felt the edge of the robe
with his hand having the colour of a lotus
blossom and said: "Dear son Kassapa, this

upper robe of yours made of an old piece of


cloth is very soft indeed!"
(Herein 'why did the Buddha uttered
words of praise?' The answer should be:
because he wanted to make exchange of
robes with him.
Why did the Buddha want to make
exchange of robes?' The answer should be:
because he wanted to install the Mahathera
in his position."
("For such installment were there not
Sariputta and Moggalana Mahatheras?" one
might argue. The answers is: Yes, they were
there But it occurred to the Buddha thus:
"Both of them will not live long. They will
attain Parinibbana before me. Kassapa,
however, will live for a hundred and twenty
years. Four months after my Parinibbana, in
the cave where a sattapanni tree grows he
will hold a Council at which a mass recital in
approval (sangayana) of the Dhamma and
the Vinaya will be done; he will thus render
service to my dispensation so that it may
last for five thousand years.' The Buddha
also was of the opinion that "if I install him
in my place, monks will show obedience to
him." Hence the Buddha's desire to install
the Mahathera in his (the Buddha's)

position. It was for this reason that the


Buddha was desirous of exchanging of
robes. It was because of this desire that the
Buddha spoke in praise of Maha Kassapa.)
If somebody admiringly spoke of the good
quality of the bowl or that of the robe, it was
a natural practice of the noble Mahathera to
say: "Please accept the bowl, Venerable Sir,"
or "Please receive the robe, Venerable Sir
"Therefore, knowing by hint that "the
Exalted Buddha would like to put on my
outer robe, for he admired its softness," the
Mahathera said: "Exalted Buddha, may the
Glorious One please put on this outer robe."
"Dear son Kassapa,-which robe will you don
then?" asked the Buddha. "If I get the kind
of robe you are wearing, I will don it," replied
the Mahathera. Then the Buddha said: "Dear
son Kassapa, can you do that? This robe
made of rags have become very old
because of my long use. Indeed, when I
picked it up, that day saw the quake of this
great earth down to the water limit. Those of
less virtue are unable to wear this kind of
robe that had been worn out. Only those
who engage themselves in the Dhamma
practice and who by nature are used to such
attire deserve it." So saying the Buddha
gave up his robe for Maha Kassapa Thera's.
After the exchange of robes done in this

way, the Buddha put on the Mahathera's


robe and the Mahathera donned the
Buddha's. At that moment the great earth
quaked violently down to the water limit as
if it were saying though it lacks mind and
volition: "Exalted Buddha, you have done
something difficult to do. There has never
been in the past such an occasion on which
a Buddha gives away his robe to his disciple.
I cannot bear up this virtue of yours."
(c) Achievement of spirituality and an
etadagga title.
On the part of the Venerable Maha Kassapa
Thera, no arrogance arose in him just by
getting the Buddha's robe; he never
thought: "Now I have obtained the robe
previously used by the Exalted One: I have
nothing to strive now for higher Paths and
Fruitions." Instead, he made a vow to
practise the thirteen austere (dhutanga)
practices most willingly as taught by the
Buddha. Because he put great efforts in
developing the ascetic Dhamma, he
remained only for seven days as a worldling
and on the eighth day at early dawn
attained Arahantship with the fourfold
Analytical Knowledge (Patisambhida-magga
nana).

Setting this Mahathera as an example, the


Buddha delivered many discourses as
contained in the Nidanavagga Kassapa
Samyutta (see the translation of the same
Samyutta). The Buddha admired the
Mahathera through many Suttas such as
Cand'upama-Sutta in which the Buddha
says: "Kassapo bhikkhave candupamo kulani
upasankamati'Monks, Kassapa Thera
approached his donors of the four social
classes by controlling his deed, word and
thought like the moon, i.e. being absolutely
free from physical, verbal and mental
roughness does he approach his donors."
Later on the Buddha bestowed on him an
etadagga title by citing the noble
Mahathera's dhutanga practices as
preserved in the Kassapa Samyutta and by
uttering:
"Etadaggam bhikkhave mama
savakanam bhikkhunam dhutavadanam
yadidam Mahakassapo," "Monks, among my
disciples bhikkhus, who practise by
themselves and who teach and exhort
others to practise the excellent dhutanga
practices which shake off moral impurities
(kilesa), Maha Kassapa Thera is the best."
That is the story of Maha Kassapa Thera.

To be continued
TOP
This page at Nibbana.com was last
modified: 11/25/2004 18:19:34
Bravenet Hit Counter
Powered by Bravenet
View Statistics
Page Views Since 12-Jan- 2002
Site Meter
BACK TO MAIN PAGE
SAMGHA RATANA
MINGUN SAYADAW
Edited and Translated by
Professor U Ko Lay and U Tin U
Yangon, Myanmar
{short description of image}
{short description of image}
{short description of image}
Volume Six, Part Two, 1998
LIFE STORIES OF
BHIKKHUNIS ELDERS

1.

Mahapajapatigotami Theri
Foremost for being Long-standing in
the Order
2.
Khema Theri Foremost in having
Profound Knowledge
3.
Uppalavanna Theri Foremost in
being endowed with Supernatural Power
4.
Patacara Theri
Foremost for
being Wise in the Vinaya
LAY DISCIPLES
1.

Brothers Tapussa and Bhallika


Foremost in Taking Refuge in the
Buddha and Dhamma
2.
The Rich Man, Anathapindika
Foremost in Giving
3.
Citta, the Householder
Foremost
for being Exponents of the Dhamma
4.
Hatthakalavaka of Uposatha habit
Foremost in Kind Treatment to
Followers
TOP
This page at Nibbana.com was last
modified: 11/25/2004 18:19:29
Bravenet Hit Counter
Powered by Bravenet

View Statistics
Page Views Since 12-Jan- 2002
Site Meter
To be continued
BACK TO MAIN PAGE
SAMGHA RATANA
MINGUN SAYADAW
Edited and Translated by
Professor U Ko Lay and U Tin U
Yangon, Myanmar
{short description of image}
{short description of image}
{short description of image}
Volume Six, Part Two, 1998
LIFE STORIES OF
BHIKKHUNIS ELDERS
1.

Mahapajapatigotami Theri
Foremost for being Long-standing in
the Order
2.
Khema Theri Foremost in having
Profound Knowledge

3.
being
4.
being

Uppalavanna Theri Foremost in


endowed with Supernatural Power
Patacara Theri
Foremost for
Wise in the Vinaya

LAY DISCIPLES
1.

Brothers Tapussa and Bhallika


Foremost in Taking Refuge in the
Buddha and Dhamma
2.
The Rich Man, Anathapindika
Foremost in Giving
3.
Citta, the Householder
Foremost
for being Exponents of the Dhamma
4.
Hatthakalavaka of Uposatha habit
Foremost in Kind Treatment to
Followers
TOP
This page at Nibbana.com was last
modified: 11/25/2004 18:19:29
Bravenet Hit Counter
Powered by Bravenet
View Statistics
Page Views Since 12-Jan- 2002
Site Meter
To be continued

BACK TO MAIN PAGE


1. THE STORY OF MAHAPAJAPATIGOTAMI
THERI
(a) The past aspiration of the Theri.
The Future-Mahapajapatigotami was
born into a worthy family in the city of
Hamsavati during the time of Padumuttara
Buddha. On one occasion she was listening
to a discourse by the Buddha when she
happened to see a bhikkhuni being
honoured by the Buddha as the foremost
among the bhikkhunis who were
enlightened earliest. (Rattannu Puggala
=one who was enlightened earliest. This is a
technical term which means the bhikkhu
who is the senior-most in the Order. It also
means the bhikkhu who understands the
four Ariya Truths earliest. It also may mean
the Bhikkhu who attain Arahatship earliest.)
She aspired to the same distinction in a
future existence. So she made extra
ordinary offerings to the Buddha and
expressed that wish before the Buddha. The
Buddha predicted that her aspiration would
be fulfilled.
In her previous existence as the Head
of Water Carriers.

That worthy woman led a life of charity


and observed the moral precepts and at the
end of her life she was reborn in the deva
realm. When she passed away from deva
existence, during the interval between the
two Buddhas, she was reborn into the slave
class in Baranasi as the head of water
carriers.
Then when the rains-retreat period was
drawing near, five Paccekabuddhas who
lived in Nandamu Cave descended at the
Migadavana Forest near Baranasi from their
travelling in the air and went into the city to
gather alms-food. They stayed at the
Isipatana Migadavana forest after the almsround and discussed about seeking help in
making small dwelling places for use during
the rains-retreat.
(A bhikkhu who vows to remain at a
chosen place during the rains-retreat period
is required by the Vinaya Rules to live in a
sort of dwelling with some roof, made of
slate, or baked tile, or cement tile, or grass
or leaves and with a door. This rule has no
exception even for those bhikkhus who have
vowed to observe such austere practices as
the Nalaka practice or the Moneyya
practice. If a dwelling for the purpose is not

offered them ready-made, they have to seek


assistance in getting one built. This dwelling
is the place where they vow to live during
the three-month rains-retreat period, and is
essential for making the vow.)
The five Paccekabuddhas who had to
fulfill the need for a dwelling for use during
the rains-retreat arranged their robes in the
evening and entered the city of Baranasi to
seek assistance. Their going into the city
was noted by the chief of the water carriers.
The Paccekabuddhas stood at the door of
the Rich Man of Baranasi but when they told
him about their need the Rich Man said, "We
were not prepared to help. May the revered
ones go elsewhere"
The chief of water carriers met the
Paccekabuddhasas they came out of the city
at the city gate and putting down the water
pot, she made obeisance. Then she asked
the purpose of the revered ones in going
into the city and coming out soon from it.
The Paccekabuddhas told her that they were
seeking assistance to have a small dwelling
built for use during the rains-retreat period.
And also on further inquiry, she learnt that
the need was still unfulfilled. She asked
them, "Is this dwelling to be the gift of only
well-to-do donors? Or is it proper for a slave

like me to donate one?"


"Anybody may do so, lay female
supporter," the replied.
"Very well Venerable Sirs, we shall
donate the dwellings tomorrow. Meantime,
may the Venerable Ones accept my offering
of food tomorrow."
After making the invitation she picked
up her water pot and, instead of returning to
the city, she went back to the water-hole
and gathered her company of water carriers
there. Then she said to them, "Now girls, do
you want to be slaves to others all the time?
Or do you want freedom from servitude?"
They answered in unison, "We want
freedom from servitude!"
"If so, I have invited the five
Paccekabuddhas to an offering tomorrow.
They are in need of dwellings. Let your
husbands give their hands for one day
tomorrow.
"Very well," they all said. They told this
to their husbands in the evening after the
latter had come home from the forest where
they worked. The men all agreed to help and

made an appointment at the door of the


chief of the male slaves. When they had
assembled there the head of the water
carriers urged them to lend a hand in the
building of dwelling for the five
Paccekabuddhas for use during the rainsretreat period, extolling the great benefits of
such contribution. A few of the men who did
not agree to help at first were admonished
by her and persuaded into the task
The next morning, the head of the
water carriers offered food to the five
Paccekabuddhas. After that she signalled
the five hundred slaves men to start work.
They promptly went to the forest, cut down
trees, and each group of a hundred men
built a modest dwelling unit for one
Paccekabuddha, complete with an adjacent
walk to it. They filled the water pots and saw
to the bare essentials in five dwellings for
the five Paccekabuddhas. They offered them
to the Paccekabuddhas, requested them to
dwell there during the rains-retreat period,
got the consent of the revered ones, and
they took turns to offer daily food to them.
If there was some poor water carrier
who was unable to prepare a meal for the
five Paccekabuddhas on her appointed day,
the head of the water carriers gave her the

necessary provisions. The three months of


rains-retreat period thus passed. Near the
end of the period the head of the water
carriers asked the five hundred slave girls
each to weave a piece of rough cloth. The
five hundred pieces collected from them
were exchanged for five sets of fine robes
for each of the five Paccekabuddhas which
were offered to them. The Paccekabuddhas,
after receiving them, rose to the sky in the
presence of their donors and went away in
the direction of Gandamadana mountain.
In the past existence as the Chief
Weaver.
Those water carriers slave girls spent
the rest of their life in doing meritorious
acts. On their death they were reborn in the
deva realm. The head of the deva girls, on
her passing away, was reborn into the
family of the chief weaver in a weaver's
village near Baranasi. One day the five
hundred sons of Queen Paduma devi, all
Paccekabuddhas, went to the door of the
royal palace at the Baranasi on invitation.
But there was no one to attend to them to
offer seats or to offer food. They had to
return to their abode. As they left the city
and were at the weaver's village, the chief
weaver had much devotion for them and

after paying obeisance to them, offered


food. The Paccekabuddhas accepted her
offering of food and, after finishing the meal,
left for the Gandamadana mountain.
(b) Taking up Bhikkhuni hood in her last
existence.
The chief weaver spent the rest of her
life in deeds of merit. After passing away
from that existence she was reborn in the
deva realm and the human realm in turns.
On the eve of the arising of Gotama Buddha,
she was reborn into the Sakyan royal family
as the younger daughter of King
Mahasuppabuddha in Devadaha. She was
called Gotami and was the younger sister of
Princess Mahamaya. Court astrologers
learned in the Vedas and adept at reading
human forms and marks (physiognomy) and
palmistry, after scrutinising the distinctive
bodily features of the two sisters predicted
that the sons born of the two sisters would
become a Universal Monarch.
When the two sisters came of age they
were betrothed to King Suddhodana and
they were taken to Kapilavatthu where
Princess Mahamaya was made the Chief
Queen. Later, after the Buddha-to-be had
passed away from Tusita deva realm, he was

conceived in the womb of Queen


Mahamaya. After the Queen had given birth
to her son (on the full moon of Kason=May
in the 68th year of the Great Era) on the
seventh day she passed away and was
reborn in Tusita deva realm by the name of
Santusita. On the death of Queen
Mahamaya, King Suddhodana made the
younger sister Queen Gotami the Chief
Queen.
After Queen Mahamaya had given birth
to Prince Siddhattha, two or three days later
Queen Mahapajapati Gotami, the step
mother of Prince Siddhattha, gave birth to
Prince Nanda. So at the time Queen
Mahamaya died Prince Siddhattha was only
seven days old while Prince Nanda was only
four or five days old. Queen Mahapajapati
Gotami nursed her step-son, Prince
Siddhattha from her own breast, while
leaving her own son, Prince Nanda to be
nurtured by nurses. She devoted her whole
attention to the bringing up of her little
nephew, the Buddha-to-be.
Later, after the Buddha-to-be had
renounced the world, won Supreme
Enlightenment and as the all-knowing
Buddha while he was on the Buddha's
mission to bring welfare to the world, he

made his first visit to Kapilavatthu. On the


next day after arrival there he went into the
city to collect alms-food. His father King
Suddhodana had opportunity to listen to the
Buddha's discourse while still on his almsround and won Stream-Entry Knowledge.
Then on the second day, Prince Nanda was
admitted into the Order. On the seventh day
the Buddha's son Rahula was admitted as a
novice (The details of these events have
already been given above.)
The Buddha spent his fifth rains-retreat
period at Kutagara monastery in the
Mahavana forest near Vesali. During that
time King Suddhodana won Arahatship
under the regal white umbrella at the court
of Kapilavatthu and passed away the same
day. Then Queen Mahapajapati Gotami was
keen to renounce the world and become a
bhikkhuni. Later the five hundred queen
consorts of the five hundred Sakyan princes
who became bhikkhus on the occasion of
the expounding of the Mahasamaya Sutta
unanimously decided to become bhikkhunis.
They made Queen Mahapajapati Gotami
their spoke-woman to request the Buddha
for admission into the Order. The first
attempt by the Queen, the Buddha's stepmother, failed. Then she and the five
hundred Sakyan princesses shaved their

heads, donned dyed robes, and marched on


foot from Kapilavatthu to Vesali. They
sought the Venerable Ananda's support in
pleading for their case for admission. At last
the Buddha admitted them into the Order as
bhikkhunis or female bhikkhu. Mahapajapati
Gotami was admitted by administering the
eight principal vows garu dhamma. The five
hundred Sakyan princesses were admitted
by an assembly of bhikkhus only. (Note later
under normal procedure, a bhikkhuni had to
be admitted by an assembly of bhikkhunis
also) (The details about this paragraph may
be found in The Great Chronicle, Volume
Three, Chapter twenty-three.)
The Buddha's step-mother,
Mahapajapati Gotami Theri won Arahatship
after hearing the Samkhitta sutta. The five
hundred bhikkhunis later won enlightenment
at various levels after hearing the
Nandakovada sutta.
(c) Mahapajapati Gotami Theri, The
Foremost Bhikkhuni.
On a later occasion when the Buddha
was residing at the Jetavana monastery and
designating foremost Bhikkhunis, the
Buddha declared

"Bhikkhus, among my bhikkhuni disciples


who are of long standing in the Order,
Mahapajapati Gotami is the foremost."
(Herein, the name 'Gotami' represents the
Gotama clan. 'Mahapajapati' is the epithet
which means 'mother of great offspring'.
This epithet was based on the
prognostication of physiognomists and
palmists that from the special features
observed on her person she was to be the
mother of a Universal Monarch if she gave
birth to a son, or the mother of the wife of a
Universal Monarch if she gave birth to a
daughter.) Commentary on Majja.
The passing away of Gotami Theri
When Gotami Theri was of 120 years'
age, she was residing at a bhikkhuni
monastery which was in the city of Vesali
(As a rule Bhikkhuni monasteries were set
up inside the town or village.) The Buddha
was then staying at the Mahavana
monastery near Vesali. One morning, after
collecting alms-food in the city and finishing
her meal, Gotami Theri entered into the
attainment of Arahatta phala for a
predetermined period. After rising from the
Jhana attainment she remembered the long
series of her acquisition of merits in her past

existences and felt very delighted. Then she


reviewed her life-span. She saw that it had
come to an end. She thought it proper to
inform the Buddha at Mahavana forest
about her approaching death, as well as
bidding leave of her passing away to his
colleagues who had been a source of her
inspiration such as the two Chief Disciples
and co-resident Ariyas. Then only she would
return to the monastery and pass away. The
same idea arose in the minds of the five
hundred bhikkhunis of Sakyan origin.
(The touching events concerning the
passing away of Gotami Theri will now be
told based on: (1) The Chiddapidhanani
(Volume One, Chapter Twelve) by
Mahavisuddharama Sayadaw, and the
Apadana, Khuddaka Nikaya, IV. Only a gist
of those texts is given here.)
The Buddha's step-mother, Gotami
Theri thought "I am not going to live to see
the passing away of my son, the Buddha,
nor that of the two Chief Disciples, nor that
of my grandson Rahula, nor that of my
nephew Ananda. I am going to predecease
them all. I shall seek permission to passaway from my son, the Buddha now." The
same thoughts passed in the minds of five
hundred bhikkhunis of Sakyan origin.

At that moment the earth quaked


violently. Unseasonable rains thundered in
the sky. The guardian spirits of the bhikkhuni
monasteries wailed. The five hundred
bhikkhunis went to Gotami Theri and told
her about the wailing of the guardian spirits
and Gotami Theri told them her plan to pass
away. The five hundred Bhikkhunis also told
her their plan likewise. They all asked the
guardian spirits of the monastery to pardon
them if they had offended them in any way.
Then, casting her last glance at the
monastery, Gotami Theri uttered this verse.
"I shall now proceed to the unconditioned
(Nibbana) where there is no ageing or death,
no association with beings or things one
dislikes, no separation from beings or things
one holds dear."
Among those who heard those words,
those who had not rid themselves of
attachment, men and devas alike, wailed
miserably. (The touching scene of their
lamentation is vividly described in the Pali
text)
When the bhikkhunis came out of their
monastery along the High Street devotees
came out of their homes, and kneeling

themselves before Gotami Theri wailed,


expressing their deep distress. The Buddha's
step-mother Gotami Theri spoke words that
help quell their sorrow. (Her words rich with
the Doctrine may be gleaned from the Pali
text. This remark also applies to other
stanzas that she was to utter later on.) She
uttered nine and a half stanzas to allay the
lamentation of the citizens of Vesali. When
she got before the presence of the Buddha
she informed the Buddha of her impending
death and asked the Buddha's approval to
release her life-maintaining thought process
in verse, sixteen in all, beginning with the
words: Aham sugata te mata tum ca vira
pita mama. The Buddha gave his approval in
a stanza. After that she recited five stanzas
in praise of the Bhagava.
Then she asked permission of the
Samgha, the Venerable Rahula, the
Venerable Ananda and the Venerable Nanda,
to approve of her passing away in two
stanzas (beginning with the words
asivisalayasame) describing the banefulness
of sentient existence The Venerable Nanda
and Rahula who were then Arahats took the
words of the great Theri as inspiring
emotional religious awakening, but as for
the Venerable Ananda who was still training
himself for Arahatship they caused much

sorrow and lamentation, expressing his grief


in a stanza beginning with, "ha santim
Gotami ya ti. " The great Theri solaced her
nephew with words of wisdom.
Thereafter, the Buddha asked Gotami
Theri in the following verse to display her
supernormal powers.
"Gotami, for the sake of those fools
who have doubts about female devotees
attaining Enlightenment in my teaching, to
enable them shed those doubts, display
your supernormal powers."
The one-twenty-year old bhikkhuni
complied by showing her supernormal
powers as described in the text on
Supernormal powers such as from being one
to become many, from being many, to
become one, to become visible and to
become invisible, to pass through a wall or a
mountain, etc. Then she walked in mid-air
holding Mount Meru as the prop on which
the great earth rested as an umbrella, and
turning upside down this miraculous
umbrella. She created an atmosphere of
intense heat as when six suns arise
simultaneously, etc. Having complied with
the Buddha's request, she came down and
making obeisance to the Bhagava, sat in a

suitable place. She said, "Venerable son, I,


your step-mother, is 120 years of age. I
have grown old I have lived long enough.
May I be allowed to die"
The audience, stunned by the
miraculous powers displayed by Gotami
Theri asked her, "Venerable One, what was
the extent of merit you had performed to be
endowed with such power and capability?"
And Gotami Theri related to them the
successive acts of merit she had performed
since the days of Padumuttara Buddha down
to the last existence. Those events ran into
a number of stanzas.
Then the five hundred Bhikkhunis rose
up to the sky as a cluster of stars,
captivating the eye of the audience,
displayed their supernormal powers, and
having obtained the Buddha's approval to
wind up their miraculous feats, made
obeisance to the Bhagava and sat in a
suitable place. They recounted to the
Bhagava in verses how much they owed to
Gotami Theri. Then they asked the
Bhagava's permission to pass away.
The Bhagava said, "Bhikkhunis, you
know the time to pass away. Thus having
obtained the Buddha's approval, they made

obeisance to the Bhagava and returned to


their monastery. The Buddha accompanied
by a large company of devotees, saw
Gotami Theri off up to the entrance to his
forest abode. There the great Theri and her
five hundred Bhikkhunis disciples made their
last obeisance to the Buddha together. Then
the five hundred Bhikkhunis entered the city
and sat cross-legged in their respective
dwellings at the monastery.
At that time many male and female lay
disciples of the Buddha, seeing the time had
come to see the last of the noble ones ,
gathered around to pay their last respect,
beating their bosoms in great sorrow. They
threw themselves down on the ground like a
tree uprooted. Gotami Theri caressed the
head of the eldest of the female devotees
and uttered this stanza
"Daughters, lamentation leads only to
Mara's domain and is therefore in vain. All
conditioned things are impermanent, they
end up in separation, they cause endless
agitation."
Then she told them to go back to their
homes. When alone, she entered into the
first jhana of the Fine Material sphere and
upwards, stage by stage, till the jhana of the

neither-consciousness-nor-nonconsciousness, and then downwards, stage


by stage, to the first jhana of the Fine
Material sphere. Thus upwards and
downwards she dwelt in the eight mundane
jhanic attainments. Then she dwelt in jhanic
attainment beginning from the first jhana up
to the fourth jhana. Arising from that jhana
she realised complete Cessation of the
aggregates just as a lamp goes out when
the oil and the wick become exhausted. The
remaining five hundred Bhikkhuni disciples
also realized complete Cessation.
At that moment the great earth quaked
violently. Meteors fell from the sky. The skies
rumbled with thunder. The celestial beings
wailed. Celestial flowers rained from the sky.
Mount Meru tottered like a dancer swaying.
The great ocean roared as if deeply
troubled. Nagas, asuras, devas and brahmas
expressed their emotional religious
awakening in such term as "impermanent
are all conditioned things, they have the
nature of dissolution"
Devas and brahmas reported the death
of Gotami Theri and the five hundred
bhikkhunis to the Buddha. The Buddha sent
the Venerable Ananda to inform the matter
to the bhikkhus. Then, accompanied by

many bhikkhus, the Buddha joined the


funeral procession which took this order; (1)
men, devas nagas, asuras and brahmas
marched at the head, followed by, (2) the
five hundred Golden hearses of five hundred
bhikkhunis with multi-tiered roofs created by
deva Visukamma wherein were placed the
remains of the bhikkhunis on their cots, and
these hearses were borne by devas, (3) then
followed the hearse of Gotami Theri the
Buddha's step-mother, which was borne by
the four Great Deva Kings, (4) then followed
the Samgha and the Buddha. The whole
route from the monastery to the funeral
ground was canopied and all along the route
were placed streams, pennants, while all the
ground was strewn with flowers. Celestial
lotus flowers came down thick and fast as
though they were hanging loosely in the sky.
All sorts of flowers and perfumes wafted in
the air. All sorts of music; singing and
dancing took place in honour of the
departed noble Arahats.
During the progress of the funeral
procession both the sun and the moon were
visible to the people. Stars were shining in
the sky. Even at that noon the sun's rays
were cool like that of the moon. In fact, the
occasion of Gotami Theri's funeral was
surrounded by even more wonderful

happenings than on the occasion of the


funeral of the Buddha himself. On the
occasion of the Buddha's funeral there was
no Buddha nor the Venerable Sariputta and
bhikkhu elders to supervise the funeral
proceedings whereas on the occasion of the
funeral of Gotami Theri, there were the
Buddha and the bhikkhu elders such as the
Venerable Sariputta to supervise the
proceedings.
At the charnel-ground after the remains
of Gotami Theri were incinerated, the
Venerable Ananda picked up the relics and
uttered this stanzas;
"Gone now is Gotami. Her remains have
been burnt up. And soon the passing away
of the Buddha, the much anxiously awaited
event, will take place"
The Venerable Ananda collected the
relics in the alms-bowl used by Gotami Theri
and presented them to Buddha. Thereupon
the Buddha held up the relics of his stepmother for the audience to view and spoke
to the assembly of man, devas and brahmas
thus:
"Just as a big tree full of hard core
standing firmly has a great trunk and that

great trunk, being of impermanent nature,


falls down, so also Gotami who had been
like a big tree trunk to the bhikkhuni
Samgha is calmed (i.e., has entered
Nibbana.)"
The Buddha uttered altogether ten
stanzas for the benefit of the audience on
that memorable occasion. These ten stanzas
with text and word-for-word meanings may
be gleaned by the reader in the
Chiddapidhanti to his delight.)
(Here ends the story of Mahapajapati
Gotami Theri)
2. The story of Khema Theri
(The story of Khema Theri is treated
briefly in the Commentary on the Anguttara
Nikaya, the Commentary on the Therigatha
and the Commentary on Dhammapada. In
the Apadana Pali it is related in detail by the
great Theri herself. What follows is mainly
based on the Apadana with selections from
the three Commentaries.)
(a) The past aspiration of the Theri.
The Future Khema Theri was born into
a worthy family in the city of Hamavata

during the time of Padumuttara Buddha, a


hundred thousand world-cycles previous to
the present world-cycle One day she had
occasion to listen to the Buddha's sermon
and became a devotee of the Buddha, being
established in the Three Refuges.
Then she got her parents approval to
offer an extraordinary feast to the Buddha
and the Samgha. At the end of seven days
of the great offering she saw Sujata Theri
whom the Buddha designated as the
foremost Bhikkhuni in the matter of
Knowledge. She was inspired by that
example. She gave an extraordinary offering
again before expressing her wish to become
such a foremost bhikkhuni in her own time
later. Padumuttara Buddha prophesied that
a hundred thousand world-cycles hence she
would become the foremost bhikkhuni in the
matter of Knowledge in the Teaching of
Gotama Buddha.
Repeated existences as Deva Queen or
Human Queen.
That rich man's daughter on passing
away from that existence was reborn in the
five deva realms, namely, Tavatimsa, Tusita
Nimmanarati, Paranimmitavasavati
successively as queen of the devas. When

she passed away from there she was reborn


as queen of the Universal Monarch or as
queen of a great king. Thus, wherever she
was reborn she was born as queen. She
enjoyed the most glorious state in the deva
world and the human world for many many
world-cycles.
Existence as a Bhikkhuni leading a life
of purity.
After faring in the fortunate existences
only, during the time of Vipassi Buddha,
ninety-one world-cycles previous to the
present world-cycle, she was reborn into a
worthy family. She had opportunity of
hearing the Buddha's Dhamma which made
her solely devoted to the Pure Life and she
became a bhikkhuni learned in the Doctrine,
skilful in the knowledge of
Paticcasamuppada, a bold exponent of the
four Ariya Truths, a persuasive preacher,
besides being a diligent one in the practice
of the Dhamma. Thus she was a model of
those who took up the Threefold Training
under the Buddha's Teaching. She spent this
life of Purity for her lifetime of then
thousand years.
Passing away from there, she was
reborn in Tusita deva realm. After that,

wherever she was reborn the great merit


acquired in her existence during Vipassi
Buddha's Teaching endowed her with the
best that that particular existence could
offer, making her talented, pure in morality,
rich in resources attended by wise following,
well provided with ease and comfort.
Further, the religious practices observed in
that existence led to superior social status,
making her a queen, whether in deva
existence or human existence, loved and
respected by the king.
Her existence as donor of a monastic
complex.
During the time of Konagamana
Buddha, in the present world-cycle, she was
reborn into a rich family in Baranasi and in
association with two other rich ladies by the
name of Dhananjani and Sumedha (her own
name being unknown but may be referred to
as Khema), built a monastic complex for use
by the Samgha as a whole. At their death
the three of them were reborn in the
Tavatimsa deva realm, and after that
existence too they were reborn in the
human world and the deva world enjoying
superior status.
Her existence as the eldest of the

seven daughters of King Kiki


During the time of Kassapa Buddha, in
the present world-cycle, King Kiki of
Baranasi in the province of Kasi was a
supporter of the Buddha tending closely on
the Buddha. He had seven daughters by the
names of (1) Princess Samani (2) Princess
Samanagutta (3) Princess Bhikkhuni (4)
Princess Bhikkhadayika (5) Princess
Dhamma, (6) Princess Sudhamma and (7)
Princess Samghadayika. - who were later,
during Gotama Buddha's Teaching to
become (1) Khema Theri (2) Uppalavanna
Theri, (3) Patacara Theri, (4) Kundalakesi
Theri, (5) Kisagotami Theri (6)
Dhammadinna Theri and (7) Visakha, donor
of Pubbarama Monastery.
The Future-Khema Theri Princess
Samani on hearing a Sermon by Kassapa
Buddha, was very keen to become a
Bhikkhuni but her father would not give her
permission to do so. So she as the eldest of
the seven daughters made a common
resolve not to marry and remained spinsters
throughout their lives which lasted twentythousand years. They supported Kassapa
Buddha with the four bhikkhu requisites for
life.

On one occasion the Buddha made a


marvellous discourse entitled Mahanidana
sutta, (which is recorded as the second sutta
in Mahavagga of Digha Nikaya). Princess
Samani was so absorbed in hearing it that
she learnt it by heart, and recited it often.
As the result of those good deeds on
her death she became the Chief Queen (of
Sakka) in the Tavatimsa,
(b) Taking up Bhikkhunihood in her last
existence.
During the time of Gotama Buddha,
she was reborn as her last existence as the
daughter of King Maddaraja of Sagala. Since
her birth brought peace to the land she was
named 'Khema' (peace). When she came of
age she became the Queen of King
Bimbisara and was adored by her husband.
She was conceited with her beauty.
The Buddha was then residing at the
Veluvana monastery in Rajagaha Queen
Khema had heard people saying that the
Buddha always made discourses pointing
out the faults of physical beauty, so she
never went to see the Buddha for fear that
her beauty might as well come under the
Buddha's censure.

King Bimbisara's clever manoeuvre.


King Bimbisara thought: "While I am
the most important lay supporter to the
Buddha it is inconceivable that my queen
has never visited the Buddha." He contrived
a plan: he had a song composed by an able
poet in praise of the Veluvana monastery
which he ordered songsters to sing within
earshot of the Queen.
A Four - Stanza Eulogy on the Veluvana
Monastery.
1. Anyone who is not fortunate enough
to see the Veluvana monastery, the Bamboo
grove residence of the Buddha, we consider
him or her as one who has never seen the
Nandavana Park of the celestial realm.
2. He or she who has seen the
Veluvana Grove which is so much cherished
by King Bimbisara of Rajagaha, the people's
favourite ruler, the cynosure of the whole
world, has truly seen the Nandavana Park,
the favourite resort of Sakka, King of devas.
3. Many of the Tavatimsa devas, having
abandoned the Nandavana Park and
descended to the earth (the southern Island

Continent) and cast their eyes on the


Veluvana Grove, are astonished and all their
cares forgotten, they are never satisfied
with seeing it
4. That Veluvana Grove has appeared
due to the King's past merit and is adorned
by the Buddha's majesty; hat poet could
adequately describe its endless merits?"
When Queen Khema heard that song,
although she had been to the Veluvana
Grove on a pleasure visit with the King, her
interest in the Grove was aroused afresh.
She was very keen to visit the place She
asked the King's permission to go there and
went there with a big retinue. She chose the
hour of the day that she presumed the
Buddha was surely not there, i.e., during the
morning when the Buddha usually went to
the city for collecting alms-food. She
roamed about the Bamboo Grove which was
full of all kinds of flowering trees, fruit trees,
where bees and bumble bees busied
themselves collecting honey, and where the
koels sang and the peacocks preened their
feathers in the quiet seclusion of the park.
She also visited the monastic dwellings of
the religiously bent men, their meeting
halls, rest-houses and walks.

She came across a youthful bhikkhu


sitting in meditation at the foot of a tree and
thought that young man ought to be
enjoying the pleasures of life and should
take up the religious life only in his old age.
Feeling sure that the Buddha was not there
in his private chamber, she went near it. The
Buddha knew that she would come and
remained in his private chamber. He had
created by his powers a young maiden
whose beauty surpassed that of queen
Khema fanning the Buddha.
When Queen Khema saw that lovely
maiden she abandoned attachment to her
own good looks but become fascinated and
enamoured of the strange beauty in front of
her. But even as she was gazing at the girl,
due to the Buddha's powers, the beauty of
the girl diminished perceptibly and within a
few moments she turned old and decrepit
with wrinkled skin, gray hair, nursing teeth,
black spots all over the skin, floppy breasts,
bony, joints protruding, veins twining about
the body, bent double, and soon the old
woman was trembling and breathing hard,
struggling for life; and then she gasped and
collapsed. She was dead.
This vivid sight caused emotional
religious awakening. samvega, in Queen

Khema She realized thus:


"Oh, this form (body) is impure It is
indeed loathsome Foolish women relish this
impure, loathsome body"
Then the Buddha spoke to Queen
Khema in these verses.
1. Khema, look at the body that is
afflicted with pain, impure, putrid,
discharging impurities upwards and
downwards, which foolish persons take so
much delight in.
2. "Cultivate the mind to get fixed on
an object of meditation, so as to be able to
perceive the loathsomeness of the body. Let
you be mindful of the thirty-two aspects
(constituent parts) of the body, let there be
weariness about them.
3. "(Khema), just as the body of this
woman by my side breaks up, so too will
your body break up. Just as your body seem
attractive for a while before death, so too
the body of this woman by my side looked
attractive before she died: (therefore) give
up attachment to the body both internally
and externally.

4. "Cultivate a perception of
unsubstaintiality noting closely the rising
and falling of phenomena. Give up the
notion of a self; by doing so you will quell
the eleven fires burning in you and reach
Nibbana.
5. "Just as the spider follows the web
of its own making, so also sentient beings
who have attachment follow the stream of
defilements that are of their own making.
The wise do not have any desire or regard
for sense pleasures, but cut off the stream
of defilements and go forth to Nibbana."
The Buddha knew that after listening to
the discourse the mind of Queen Khema had
become delighted and receptive, he
continued with another discourse entitled
Mahanidana Sutta (which very sutta Queen
Khema had heard and learnt by heart from
Kassapa Buddha in her previous existence
as Princess Samani). Queen Khema
remembered the Sutta and she won StreamEntry knowledge there and then.
After becoming an Ariya as a StreamEnterer, she wanted to make amends for her
mistaken conceit about her beauty. She
prostrated before the Buddha and submitted
her apology in these five stanzas:

1. "The all-knowing One, I pay


homage to you.
The Embodiment of Compassion, I
pay homage to you.
Buddha who has crossed over the
flood of Samsara, I pay homage to you.
to you.

Giver of the Deathless, I pay homage

2. "I had been befuddled and led


astray by attachment to sensuality, thus
springing forward into the thicket of wrong
view. By means of an appropriate device,
you, the Bhagava, have tamed me (who had
been befuddled) and made me happy in
being so tamed.
3. "Lacking an opportunity of
meeting such a great One as yourself,
endowed with morality, Concentration, etc.,
sentient beings suffer enormous dukkha in
the ocean of Samsara
4. "Even though the Pure One who
has reached the Purity of Nibbana, had been
staying at the Veluvana monastery, I had
failed to come and pay homage to the Lord

of the three worlds. That failure on my part I


(now) admit to the Bhagava as my fault.
5. "I had a mistaken idea about the
Great Benefactor to the three worlds, the
Bestower of the Ultimate Boon (Magga,
phala Nibbana) as one who is unprofitably
censorious because I had been too fond of
my beauty. My fault in having entertained
such foolish thoughts and my failure to
come and pay homage to you earlier, I
(now) admit to the Bhagava as my fault.
(The Myanmar renderings are by the late
Mahavisuddharama Sayadaw in his
Chiddapidhanani).
Upon admission by Queen Khema of
her previous fault, the Buddha said, "Let it
be Khema, which cooled her heart as though
ambrosial water were poured onto her
person. Then Queen Khema made
obeisance to the Buddha and respectfully
left his presence. Back at the royal palace,
she saw King Bimbisara and addressed him
thus:
1. O great conqueror with golden
complexion you had employed a most apt
strategy to persuade me to go and visit the
Veluvana monastery. Marvellous indeed was
your idea! For I had become keenly desirous

of seeing the Veluvana Park, (with the


consequence that) I have seen (with both
my physical eye and the eye of wisdom) the
Buddha, the great sage.
2. O King! If you would agree I would
take up bhikkhuhood in the Teaching (which
is replete with eight marvels) of the Buddha
of unrivalled wisdom, of the embodiment of
the highest virtues. Thanks to the wise
words of the Buddha, I have gained insight
into the tiresome nature of my body.
On hearing the two stanzas spoken by
Queen Khema, King Bimbisara who had
even from her mien been recognizable as an
Ariya, one who had won Path-knowledge,
raised his joined palm to his forehead and
said to his Queen: "My dear queen, I allow
you to become a bhikkhuni. May your
renouncing the world come to its fulfilment
(i.e., may you attain Arahatship). (These
words were spoken in half a stanza.)
Thereupon the King put Queen Khema on a
golden Palanquin and sent her to the
Bhikkhuni monastery in great state.
Khema Theri gains Arahatship.
On the fifteenth day of her
bhikkhuhood Khema Thera while observing

the uposatha contemplated on the lamp in


front of her, how the flame arose and how it
went out. A keen emotional religious
awakening took place in her mind. Applying
the insight into the nature of the rise and fall
of the flame to all conditioned phenomena,
i.e., the mind-body complex that constituted
her present existence, she gained
Arahatship together with the four
Discriminations and the six supernormal
Powers. (This account of Khema Theri
attainment of Arahatship is as described in
the Khema Theri Apadana Pali. The
Commentary on the Anguttara Nikaya and
the Commentary on the Dhammapada tell
this event in a somewhat different manner.
We have refrained from discussing them
here test it would confuse the reader).
Khema Theri was devoted both to the
learning and the practice of the Doctrine
and so she was most proficient in the seven
stages of Purity, and was unrivalled in the
exposition of the Ten Subjects of Discussion
(Kathavatthu), most erudite in the
application of the Abhidhamma method,
outstanding both in learning and practice.
The veracity of these statements may be
gauged from Khema Sutta, the first Sutta in
the Abyakata Samgutta of Salayatana
Samyutta.

Khema Theri makes a subtle discourse to


the Kosalan King.
At one time when the Bhagava was
staying at the Jetavana monastery in
Savatthi, Khema Theri was making a tour of
the Kosalan country, and was sojourning at
Torana which lay between Savatthi and
Saketa. At that time King Pasenadi of Kosala
was camping for the night at Torana. Then
the King said to a courtier, "So, man, make
inquires in this place which samana or
brahmana should be fit for my spiritual
guide for today." The courtier made
thorough inquires in Torana but could find no
samana or brahmana whom the king should
go to for spiritual guidance. He only saw
Khema theri who happened to be sojourning
there. He went back to the king and said,
"There is no samana or brahmana in this
place. But there is a bhikkhuni named
Khema Theri a disciple of the Buddha. She is
reported to be wise, skillful, learned, an
expounder of the Doctrine in a fascinating
way, endowed with a remarkable
perspicacity. I would humbly suggest that
your Majesty go to her for advice and
guidance" The king accepted the advice and
went to where Khema Theri was staying. He
made obeisance to her and sitting in a

suitable place, addressed Khema Theri thus:


"Venerable One, does a sentient being
exist after death?"
"Great King", replied Khema Theri, the
Buddha does not say that a sentient being
exists after death."
"If so, Venerable One, does a sentient
being not exist after deaths"
"Great King, the Buddha does not say
that a sentient being does not exist after
death.".
"Venerable One, does a sentient being
exist as well as does not exist after death?"
"Great King, the Buddha' does not say
that a sentient being exist as well as does
not exist after death."
"If so, Venerable One, does a sentient
being not exist after death?"
"Great King, the Buddha does not say
that a sentient being neither exists nor does
not exist after deaths"
The King was at his wit's end He further

put questions which were replied as follows.


"Venerable One, When I asked. Does a
sentient being exist after death?" you
replied, 'Great King, the Buddha does not
say that a sentient being exists after death!'
(1) When I asked, If so, Venerable One, does
a sentient being not exist after death?' you
replied. 'Great King, the Buddha does not
say that a sentient being does not exist
after death.' (2) When I asked. 'Venerable
One, does a sentient being exist as well as
does not exist after death?' you replied,
'Great King, the Buddha does not say that a
sentient being exists as well as does not
exist after death.' (3) When I asked, 'If so,
Venerable Sir, does a sentient being neither
exists nor does not exist after death?' you
replied, 'Great King, the Buddha does not
say that a sentient being neither exists nor
does not exist after death' (4) Now,
Venerable One, why does the Buddha not
say anything regarding these four questions.
Why is the reason for the Buddha's refusal
to answer these four questions?"
Khema Theri then said. "Great King, in
that case let me put you a question. You
may answer it as you wish. What do you
think of what I am going to say now? Do you
have within your dominion any man who

can practically count things or an


arithmetician who can say, 'There are such
and such number of grains of sand in the
Ganga river? Or who can say, 'There are so
many hundreds, so many thousands, so
many hundred thousand grains of sand in
the Ganga river?"
No, Venerable One, there is none."
"Great King, do you have any man who
can practically count things or an
arithmetician who can say, 'There are so
many vessels or bowls of water in the great
ocean "' Or who can say, "There, are so
many hundred, so many thousands, so
many hundred thousands of bowls of Water
in the great ocean?"
"No, Venerable One, This is because
the great ocean is too deep, beyond
measure, incomprehensible."
"Even so Great King. The Buddha has
given up materiality (corporeality) which
may be referred to as sentient being;. he
has eradicated it completely. He has made it
like an uprooted palm tree, has rendered it
incapable of coming into being again, and
has made it impossible to arise in the
future"

The Buddha who is liberated from


being called the aggregate of corporeality or
the phenomenon of materiality is endowed
with atributes and disposition or intention
which are great as the great ocean beyond
measure, incomprehensible. As for the
Buddha the statement, 'a sentient being
exists after death' is irrelevant; statement,
'a sentient being does not exist after death'
is equally irrelevant; the statement, 'a
sentient being exists as well as does not
exist after death is' equally irrelevant; the
statement, 'a sentient being neither exists
nor does not exist after death' is equally
irrelevant."
(It is not proper for the Buddha to say
'that a sentient being exists after death; or a
sentient being does not exist after death; or
that a sentient being exists as well as does
not exist after death, or that a sentient
being neither exists nor does not exist after
death. This is a very profound matter.)
The Buddha has given up Sensation . . .
p... Perception . . p... Volitional activities . . .
p... Consciousness which may be referred to
as a sentient being; has eradicated it
completely, has made it like a palm tree
stump, has rendered it incapable of coming

into being again; and has made it


impossible to arise in the future.
The Buddha who is liberated from
being called the aggregate of Consciousness
or the 'phenomenon of Consciousness is
endowed with attributes and disposition or
intention which are as great as the great
ocean, beyond measure, incomprehensible.
As for the Buddha the statement, 'a sentient
being exists after death' is irrelevant p... the
statement, 'a sentient being neither exists
nor does not exist after death' 'is equally
irrelevant.''
(That was the discussion that took
place between the Kosalan king and Khema
Theri for the second round. Explanations on
this will be given later.)
King Pasenadi of Kosala was delighted
with the words of Khema Thera. He made
obeisance to her and respectfully departed.
Later on, the king visited the Buddha and
put the same questions as he did to Khema
Theri The Buddha answered them just as
Khema Theri did. (These questions and
answers may be gleaned from the text.)
When the king found that the Buddha's
answers and those of Khema Theri were

exactly the same, down to the letter, he was


greatly astonished and exclaimed,
"Marvellous it is, Venerable Sir! Astounding
it is!" The Buddha's exposition is exactly the
same as that of the Buddha's disciple, both
in meaning and in words. They are in full
agreement without any discrepancy.
Venerable Sir, I had once put these
questions to Khema Theri and she had
answered to me in exactly the same way
both in essence and in words. Marvellous it
is, Venerable Sir! Astounding it is! The
Buddha's exposition is exactly the same
with that of the Buddha's disciple both in
meaning and in words. They are in full
agreement without any discrepancy." Then
he begged leave of the Buddha to go. He
was greatly delighted with the Buddha's
answers. He rose, made obeisance to the
Buddha and"respectfully departed.
This is a gist of Khema sutta
Explanation:
Why did the Buddha not give any reply
to the questions which are so framed; 'that
a sentient being exists after death', 'that a
sentient being does not exist after death;'
'that a sentient being exists as well as does
not exist after death; 'that a sentient being

neither exists nor doesn't exist after death'?


1. There is in truth and reality nothing
in the sentient world other than the five
aggregates. There is nothing in the ultimate
sense such a thing as a sentient being.
Therefore whether a 'sentient being' exist or
not is not for the Buddha to say. (Abyakata
Samyutta; the third sutta therein)
2. Only to one who does not
understand the nature of the five
aggregates according to the four Ariya
Truths there arises the problem of a sentient
being and its existence or non existence, in
the said four questions, which occur to him
due to Wrong View. To one who understands
the four Ariya Truths, there is no Wrong View
that gives rise to those four questions. Since
the Buddha has the most complete
understanding of the four Truths there do
not arise in him those four questions. That is
why he does not say anything about them.
(Ibid, the fourth sutta.)
3. Such questions based on wrong view
arise only in, one who has not got rid of
attachment to, or craving for the five
aggregates. To one who has no craving for
the five aggregates they do not occur. The
Buddha who has got rid of Craving for the

five aggregates together with any trace of


acquired habit does not have those wrong
concept. Therefore he remains silent when
those questions are asked of him (Ibid., the
fifth sutta). (In the sixth sutta of the same
Samyutta the four questions are dealt with
adequately.)
In Khema Sutta Khema Theri's answer
is somewhat different; it has the
undercurrent of reference to the Buddha.
This is because she knows that the
questioner (Kosalan King) had the Buddha
also in mind in putting the four questions.
So Khema Theri's answer in essence is this:
The Buddha has, (by getting rid of the
cause of the five aggregates) got rid of the
five aggregates so that what is usually
called a sentient being is not coming into
being after his death. He is freed from a
future set of five aggregates, therefore there
is nothing that may be referred to as a being
or a person. Since the Buddha knows this, a
'sentient being' after death is irrelevant for
him to speak of. Therefore he remains silent
about the four questions.
One might argue thus: since the
Buddha is not to acquire a fresh set of the
five aggregates it is understandable that he

refuses to answer the first question ('Does


sentient being exist after death'). But why
does the Buddha refuse to answer the
second question: 'Does a sentient being not
exist after death') ' Should the Buddha say,
'No, it does not'? The Buddha refuses to
answer this question too because a 'sentient
being' is not a real thing in the ultimate
sense. (This is the explanation given in the
Sub-Commentary.) Khema Theri Sutta is
profound in Dhamma. It is a matter for
further inquiring for the virtuous.
(c) Khema Theri is designated as the
Foremost Bhikkhuni
The discourse to the Kosalan King at
Torana was the immediate cause of Khema
Theri being designated by the Buddha as
the foremost Bhikkhuni in the possession of
deep Knowledge. For on another occasion
when the Buddha was residing at the
Jetavana monastery, at a bhikkhu
congregation for announcing outstanding
bhikkhunis as foremost bhikkhunis in their
own areas (of proficiency), the Buddha
declared:
"Bhikkhus, among my bhikkhuni
disciples who have profound Knowledge
Khema Theri is the foremost."

This designation accorded her by the


Buddha also has been happily recorded by
Khema Theri herself in the following stanzas
in her own life history:
1. "After I had become a Bhikkhuni I
had explained to King Pasenadi of Kosala in
accordance with the Doctrine on the
profound questions he put to me at a place
called Torana (which was between Savatthi
and Saketa.)
2. "Later the King approached and put
those questions to the Buddha, and the
Buddha answered to those propound
questions exactly as I had answered.
3. "The Conqueror of the five Maras,
the Supreme One among all men, being
satisfied with my excellence in expounding
the Dhamma, has designated me as the
foremost Bhikkhuni among the eminently
wise"
(Here ends the story Khema Theri)
3. The story of Uppalavanna Theri
(a) The past aspiration of the Theri

The Future-Uppalavanna Theri was


born into a worthy family in the city of
Hamsavati during the time of Padumutara
Buddha. On one occasion she listened to a
discourse by the Buddha in the midst of a
big audience, where she saw the Buddha
name a Bhikkhuni as the foremost Bhikkhuni
among those endowed with supernormal
powers. She
aspired to become such a great
bhikkhuni in the future and she made an
extraordinary offering to the Buddha and
the Samgha for seven days. At the end of
seven days she placed seven bunches of
lotus flowers at the feet of the Buddha as
her tribute and expressed her aspiration for
the title of the foremost Bhikkhuni among
those endowed with supernormal powers.
Padumuttara Buddha prophesied that her
aspiration would be fulfilled.
Offering of Lotus Flowers to a
Paccekabuddha.
After passing away from that existence
which was marked by a lifelong dedication
to the Buddha and the Samgha, she was
reborn in the Tavatimsa deva realm. Next
she was reborn in the human world when
she offered lotus flowers and alms-food to a

Paccekabuddha.
In her existence as the daughter of a
rich man
Ninety-one world-cycles previous to the
present world-cycle there arose Vipassi
Buddha during which period the FutureUppalavanna Theri was born into a Rich
Man's family in Baranasi. She invited the
Buddha and the Samgha to her place, made
an extraordinary offering, and making a gift
of lotus flowers to Vipassi Buddha, she
mentally wished for personal charm in her
future existences.
Kiki

In her existence as a daughter of King

After passing away from that existence


which too was marked by meritorious deeds,
the rich man's daughter was reborn as a
deva, and she alternated between deva and
human existence. During the time of
Kassapa Buddha. in the present world-cycle,
she became the second of the seven
daughters of King kiki in Baranasi by the
name of Princess Samanagutta. In that
existence she, like her second eldest sister,
the future Khema Theri remained a spinster
for life which lasted twenty- thousand years.

They donated a monastic complex for the


Samgha. At her death she was reborn in the
deva realm again.
In her existence as Ummadanti
After passing away from the deva
realm she was born into a worthy family in
the human world. During that existence she
donated a gold-coloured piece of cloth to an
Arahat, bhikkhu disciple of Kassapa Buddha
(For details see Ummadanti Jataka)
She passed away from that existence
to be reborn as Ummadanti, the exquisitely
beautiful daughter of a rich Brahmin named
Tiritivaccha in Aritthapura in the Province of
Sivi (For details see Ummadani Jataka,
pannasa nipata).
In her existence as a watch woman in
the field.
Her next existence was as the daughter
of a farmer in a small village. Early one
morning, as she went to the farm house she
found in a pond on her way a freshly
blooming lotus-flower. She went into the
pond and plucked it. At the farm house she
gathered some ears of rice and roasted the
rice into pop corn which she counted up to

five hundred. She put the pop corn in a lotus


leaf gathered from the pond.
At that moment a Paccekabuddha,
after rising from his dwelling in the
attainment of cessation, came by way of the
air and stood not far away from the farmer's
daughter. The girl saw him, Went to the farm
house to get the pop corn and the lotus
flowers, and then she put the pop corn into
the Paccekabuddha's alms-bowel, covered it
with the lotus flower, and offered it to the
Paccekabuddha.
After the Paccekabuddha had gone
awhile, she thought, a Paccekabuddha has
no use with a flower; perhaps I should get it
back and wear it."She made a few steps
towards the Paccekabuddha on his way and
then asked back the lotus flower. But then
she pondered. "Well, if the Paccekabuddha
did not want my gift of the flower he would
have refused to accept it at the beginning.
Now that he allowed me to put it on his
alms-bowl he must have liked it as a gift."
So thinking, she placed the flower back to
the alms-bowl again. (For this wavering act
her future existences, as we shall see, were
marked by mixed fortunes.)
Having thus made a gift; again, of the

lotus flower, and admitting her fault for


taking it back earlier, she expressed her
wish, "Venerable Sir, for offering this pop
corn my I be blessed with five hundred sons
in my future existence, the number of popcorn flowers that make up my gift.
Further, for my gift of the lotus flower
may lotus flowers rise up from the earth to
receive every step I make in my future
existence!"
(According to the life history of
Uppalavana, while the farmer's daughter
was making her offerings to the
Paccekabuddha, five hundred farm workers
watching the field offered some honey to
the Paccekabuddha and made their wish
that in their future existence they be reborn
as the sons (five hundred of them all) of the
young lady.)
The Paccekabuddha then rose to the
sky even while the girl was watching him
and returned to Gandamadana mountain.
There he placed the lotus flowers at the
entrance to Nandamula Cave for use by all
Paccekabuddhas as a door-mat at the foot of
the flight of steps.
In the existence as Queen Padumadevi

As the result of that good deed when


the girl passed away from that existence
she was reborn, by instantaneous full-grown
birth, as a deva. There in her own existence
a lotus flower arose from the earth at her
foot at every step she made. When she
passed away from the deva existence she
was reborn in the human world from a lotus
flower in a big lake of lotus flowers at the
foot of a mountain. A recluse made his
dwelling nearby. Early one morning he went
to the lake to wash his face and saw a lotus
flower in bud which was already bigger than
other buds but while the other buds had
opened up their petals into full bloom this
bud remained in bud. He thought it strange
and so went into the water and plucked it.
In his hand the big bud opened up its
petals and inside there he saw a female
child lying. He felt a curious sense of
paternal love for the child. He took her to
the hermitage along with the lotus flower,
and put her on a small cot. Thanks to the
past merits of the girl, milk oozed out from
the big thumb of the recluse with which he
nursed her. When the first lotus flower that
she lay on became withered a new lotus
flower was placed underneath her.

When the young girl could walk and


romp about there arose from the earth a
lotus flower under her feet wherever she
went. She had a saffron-coloured
complexion. Her personal charm was superhuman and would nearly equal that of a
celestial maiden. Since she was gotten from
the lotus her foster father, the good recluse,
named her Padumavati (Miss Lotus). When
the recluse went out in search of fruit she
was left-alone at the hermitage.
Padumavatr becomes a Queen
When Padumavati came of age, one
day during the absence of the recluse, out
on fruit gathering, a hunter who happened
to come to the hermitage saw her and
thought, "There is no human being on earth
as beautiful as this girl. I must find out what
she is." And so he awaited the return of the
recluse. When the recluse was seen coming
the girl went out to meet him, took the yoke
(laden with fruits) and the water pot from
him, got her foster father seated, and
attended on him lovingly.
The hunter was now sure that the girl
was in fact a human being, and after paying
homage to the recluse sat there. The recluse
gave him fruits and water, then asked him,

"Are you going to stay in the forest or, are


you going back to your home?"
The hunter said, "I have no business in
the future, Sir, I am going back to my
home."
"Could you keep this experience of
your meeting with the girl to yourself
without letting anyone know about it?"
"If you would rather not let others know
about this, Sir, why should I tell others?" But
he said this merely to please his kind host.
On his return after paying respect to the
recluse, he carefully carved out the trees
and arranged some branches along his way
to the hermitage so as to recognize his path.
And back at the city, he went to see
the king who asked the purpose of his visit.
He said, "Great King, I am your humble
servant, a hunter. I come to report to you
the presence of a most remarkable woman
in the forest at the foot of the mountain who
would surely be an asset for Your Majesty."
He explained the circumstance of his
discovery to the king. The king was deeply
interested. He marched for the foot of the
mountain without losing time. Having
encamped at a place not far away from the

hermitage, he awaited till the recluse had


finished his meal and went to see the
recluse accompanied by a few courtiers. The
recluse was then sitting in his hermitage
where the king greeted him, exchanged
courteous words and sat in a suitable place.
The king made offering to the recluse
articles used by recluse. And then as a
'feeler' he said, "Venerable Sir, what is the
use of living here? Let us go to the city." "I
am not going, Great King, said the recluse.
"You may go" To which the king said, "Very
well, Venerable Sir, but I am given to
understand that there is a woman in your
company. It is not proper for a woman to be
living in the company of a recluse. I would
request that the woman be allowed to go
with me.
To this direct request made by the king
the recluse replied, "It is not easy for one to
please many people. How could my
daughter fit in with the court life with its
many queens and ladies in waiting?"
The king allayed the fears of the
recluse, saying, "Venerable Sir, if I (am
allowed to marry her and) have given my
love to her I will make her my Chief Queen."

Thereupon the recluse called to his


child, as he usually addressed her since
childhood, Padumavati, my little girl!" Young
Padumavati promptly responded, she came
out of the hermitage and, saluting her
father, stood before him, who said, "Dear
girl, you have come of age. From the
moment the king has cast his eyes on you,
you should not stay here any longer. Go
along with the king, my little girl."
"Very well, dear father," she said,
weeping, and still standing.
The King of Baranasi wishing to prove
his sincerity, showered Padumavati with
gold, silver and jewellery and anointed her
as his Chief Queen there and then.
Queen Padumavati dominates the King's
heart and becomes a victim of Court
Intrigue.
At the court of Baranasi the King's
heart was captivated by the Chief Queen so
much so that since her arrival there all the
other queens and ladies-in-waiting were
totally neglected by the King. The women
folk felt bitter about it and they tried to
undermine the King's affection for the Chief
Queen, saying, "Great King, Padumavati is

not a human being. Where on earth have


you ever seen a human being whose every
step is received by a lotus flower arising
from the earth? She is a demon, for sure.
She is dangerous. She ought to be banished
forthwith." The King did not say anything.
At another time when the king was
called away by duty to suppress a rising at
the remote part of the kingdom he had to
leave behind Padumavati at the palace,
knowing that she was pregnant. The women
folk at court seized this opportunity to
strike. They bribed Padumavati's attendant
into a wicked plot. She was instructed to
remove the infant when the Chief Queen
gave birth to her child and replace it with a
piece of wood smeared with blood.
When Padumavati delivered the child
Prince Maha Paduma was the real offspring
that she gave birth to as he was the only
child conceived in her womb. The other
sons, four hundred and ninety-nine of them,
arose from the drops of her blood splattered
about at child birth. The attendant duly
carried out her instruction and informed the
news of the Chief Queen's delivery to the
other queens. The five hundred women folk
at the court stole one child each while their
mother was still asleep after her labour.

Then they ordered five hundred wooden


caskets made by turners to put each child.
They placed them inside the caskets, and
put seals on each.
When Queen Padumavati woke up and
asked her assistant about her child, the
latter frowned and retorted, "Where did you
ever get a child'? This is what you have
delivered," and produced the piece of wood
smeared with blood. The Queen was very
unhappy and asked her to put it away
quickly. The woman quickly complied as if
eager to safeguard the Queen's honour by
splitting up the piece of wood and throwing
it into the fireplace in the kitchen.
The King returned from his expedition
and was camping outside the city awaiting
the auspicious time according to astrological
calculation. The women folk went to greet
the king there and pressed their case for
banishing Queen Padumavati. "Great King,
you did not believe our word about the Chief
Queen But now ask the assistant of Queen
Padumavati who had given birth to a block
of wood!" The King, without investigating
about the matter, believed that Padumavati
was a demon and ordered her banishment.
Padumavati's star was now on the

wane. As she was banished from the palace


no lotus flowers appeared underneath her
feet. Her good looks left her. She took the
road, feeling forlorn. When an old woman
saw her she had an instinctive affection for
her and said. "Where are you going, my
daughter?" Padumavati replied, "O mother, I
am looking for some place for shelter" The
old woman said, "In that case: my daughter,
come with me to my house," and taking her
home, fed her and put her up there.
The Court intrigue comes to light
When Padumavati was staying at the
old woman's house the women folk at the
court said to the king in one voice "O Great
King, when you were on your military
expedition we had invoked the guardian
spirit of the Ganga river for your success
and promised him to make offerings on your
victorious return. So let the king and all of
us go to the Ganga river, make offerings to
the river spirit and have fun bathing in the
river."; the king gladly consented and they
all went to the river.
The five hundred women of the court
secretly carried the caskets with babies in
them and went into the water with their
garments on, underneath which were the

hidden caskets. Once in the river, they


floated down the caskets in the river. The
five hundred caskets collected together in
the current, floated down together, and
were caught in fishermen's net cast at
down-stream. After the king had finished
bathing in the river the fishermen raised up
their net from the water and to their great
surprise found the five hundred caskets,
which they presented to the king. The king
asked them "What do the caskets contain'?"
And they answered, "We do not know what
is inside them, Great King, we only believed
them to be something strange." When the
five hundred caskets were opened under the
king's orders, the first one to be opened
happened to contain Prince Mahapaduma.
The past merit of the five hundred
princelings was such that from the day of
their confinement in the caskets, milk
flowed from their thumbs to nourish them.
Sakka also cleared the doubts in the king's
mind by inscribing inside the caskets the
message.
"These babies are born of Queen
Padumavati and are the sons of the King of
Baranasi. They have been put inside the
caskets by the five hundred queens and
their accomplices who bore a grudge

against the Chief Queen and have been


thrown into the river. Let the king of
Baranasi know these facts.
The king, being thus enlightened, took
up Prince Mahapaduma, and ordered, O
men, harness the chariots and dress up the
horses quickly! I shall now go into the city
and show my love to some women folk." So
saying, he rode post haste into the city,
entered his palace, and ordered the royal
elephant fitted out for a tour of the land with
(a velvet bag of) a thousand ticals tied at
the neck of the elephant, and ordered the
proclamation read aloud to all the people
announcing that whoever has seen Queen
Padumavati may take the king's award of
one thousand ticals.
Padumavati, on hearing the
proclamation, said to the old women,
"Mother, take that one thousand from the
neck of the royal elephant!" The old women
said, "O daughter, I dare not do it "
Padumavati urged her twice, thrice to do so.
Then the old lady said, "O daughter, what
should I say in taking the award? Just say,
mother, 'I have seen Queen Padumavati?"
The old lady then made herself bold to claim
the award. The king's men asked her, "Have
you actually seen Queen Padumavati" "I

have not seen her myself, " she said, "but


my daughter has."
"Where is your daughter now?" the
men asked. And they were let to her house
by the old lady. They recognized their queen
and prostrated themselves before her. The
old lady, seeing only now the real identity of
the young woman, affectionately chided her
"This noble lady has been so reckless.
Notwithstanding her eminent position as the
Chief Queen she had chosen to live
unattended in such a lowly place,"
The king's men then made an
enclosure of white cloth around the humble
house she was staying, posted guards
around it, and reported their discovery of
the Chief Queen to the king. The king sent a
golden palanquin to her. Padumavati
however insisted that she deserved more
ceremony on returning to the palace. She
had a canopied walk decorated with gold
stars set up all along her way to the palace
with exquisite carpets. She also demanded
that her regal paraphernalia be sent to her.
"I am walking there," she said, "Let my
greatness be seen by all the citizens." The
king ordered every wish of the Chief Queen
complied with. Then Queen Padumavati
outfitted with full regalia, announced. "I am

now going to the palace." Thereupon every


step she made was greeted by a lotus flower
which arose from the earth through the
exquisite carpets. Thus letting all the people
witness her greatness, she entered the
palace. After that she gave the rich carpets
to the old lady as taken of the gratitude she
owed to her.
The Magnanimity of Queen Padumavati
The king summoned the five hundred
women folk at court and said to Queen
Padumavati, "My Queen, I give these five
hundred women as slaves to you " The
Queen said, "O King let the whole city know
about this giving of the five hundred ladies
to me." The king had the fact of this
assignment of the five hundred women to
Queen Padumavati proclaimed throughout
the city by the beat of the gong. Having
been satisfied with the public knowledge of
the assignment, Queen Padumavati said to
the king, "Great King, do I have the
authority of emancipating my own slaves?"
To which the king replied, "O Queen, you
have the right to do whatever you wish with
them." "In that case, O King," she said, "Let
those men who had made the proclamation
of the assignment made another round of
the proclamation to the effect that all the

five hundred slaves assigned to Queen


Padumavati are hereby granted their
freedom by the Queen." Then the Queen
entrusted the 499 princelings to the care of
the emancipated women, she took charge of
looking after Prince Mahapaduma.
The five hundred Princess become
Paccekabuddhas.
When the five hundred princelings were
of playing age the King provided all sort of
things in the royal gardens for the boys to
play with. When they were of sixteen years
of age, one day while they were playing in
the royal lakes, where the paduma lotus
were growing in profusion they observed the
opening up of the lotus flowers as well as
the withering away and dropping off of old
flowers which, thanks to their acquisition of
sufficient merit, struck their young hearts as
a phenomenon worth reflecting on And this
was how they reflected.
"Even these lotus flowers dependent
only on temperature and nutrient are
subject to ageing, how could our bodies,
dependent on four factors (kamma, mind,
temperature and nutrient) escape the same
fate (i.e., we are likewise subject to ageing
and death.)"

They reflected deeply on that


phenomena (of impermanence of
conditioned existence), gained insight into
the nature of mind and body, and won
Enlightenment on their own, without being
taught by any other one. This is called
Paccekabodhi Nana leading to the four Ariya
Path-Knowledge. In other words, they
became Paccekabuddhas. Then rising from
their original seats, they each sat crosslegged on a lotus flower by means of their
supernormal powers.
Late in the evening the attendants of
the princelings reminded them, "O Lords, it
is time to go home." The five
Paccekabuddhas did not say anything. So
the men went to the palace and reported
the matter to the king - how the princess
remained silent, all of them sitting on the
lotus flowers. The king merely said, "Let my
sons remain as they wish."
The five hundred Paccekabuddhas were
placed under guard during the whole night,
as they remained sitting on the flowers. It
now dawned. And the attendants went near
them and said to them, "O princes, it is time
to go home" Then the princess who were
Paccekabuddhas said, "We are no more

princes; we are called Paccekabuddhas."


The men were sceptical, and said, "You say
in an irresponsible way. Paccekabuddhas are
not like you. They have only two fingerbreadths of hair and moustache or beard,
they have recluse's paraphernalia on them.
But you have your princely garb on, with
long hair and moustaches, and with regal
paraphernalia on you. How could you say
you are Paccekabuddhas?" (The attendants
were describing the Paccekabuddha as they
knew it to be.) Thereupon the princes
passed their hands on their heads, and lo!
their appearance turned into
Paccekabuddhas fully equipped with the
eight essential pieces of equipment of a
bhikkhu (Paccekabuddha). And while the
people were looking at them they rose to
the air and went in the direction of
Gandamadana mountain.
The Future-Uppalavanna Theri in her
existence as a farm hand.
Queen Padumavati, after enjoying deep
satisfaction on regaining her five hundred
sons, was now shocked for her sudden loss
of the beloved youths. She did not survive
the shock. After passing away from that
existence she was reborn as a woman into a
family of labourers in a village near a city

gate in Rajagaha. She got married, and went


to live with her husband's family. One day
while she was carrying some gruel for her
husband who was working in the field she
saw eight of the five hundred
Paccekabuddhas travelling by way of the air.
She went quickly to her husband and said,
"O Lord, look at those Paccekabuddhas! Let
us invite them to an offering of alms food."
But the husband who was a simpleton did
not know what a Paccekabuddha meant. He
said to her, "Dear wife, they are called flying
bhikkhus (lit, 'bhikkhu-birds') They are also
found in other places (at other times also,
Sri Lankan version) flying about. They are
not Paccekabuddhas they are just (strange)
birds."
As the couple were discussing thus, the
eight Paccekabuddhas descended to the
ground not far away from them. The wife
offered her share of the meal for the day to
the eight Paccekabuddhas and invited them
for the next days offerings. The
Paccekabuddhas said, "Very well, lay female
supporter, let your offerings be for eight
donees only. And let your accommodation
be for eight invitees only. When you see
many other Paccekabuddhas besides
ourselves your devotion will grow even
greater." And the woman (who in her

previous existence had been the mother of


the Paccekabuddhas,) prepared eight seats
and offerings for eight Paccekabuddhas.
The eight invitees said to the remaining
Paccekabuddhas, "Do not go elsewhere
today for alms-food, but bestow welfare to
your mother of previous existence " Those
other Paccekabuddhas agreed, and all the
five hundred of them went through the sky
to their former mothers' place. The mother
in her past existence who had got an inkling
of seeing all the five hundred sons, now
Paccekabuddhas, did not have any worry
about the insufficiency of her offerings. She
invited all the five hundred into her house
and offered eight seats. When the eight had
taken their seats the ninth Paccekabuddha
created through his supernormal powers
another eight seats and sat there, and so on
to the last of the five hundred who got
seats, the house having been expanded
through their supernormal powers.
The farm labourer, the mother in the
previous existence, who had prepared alms
food for eight donees went on serving it to
all the five hundred as much as needed by
them. Then she brought eight stalks of lotus
flowers, and placing them before the
original eight invitees, offered them, saying,

"Venerable Sirs, for this act of merit, may I


be born with a complexion like the colour of
the inside of the pollen chamber of this
brown lotus." The five hundred
Paccekabuddhas said complimentary words
for her good deed, and went back to
Gandamadana mountain by way of the sky.
(b) Taking up the life of a Bhikkhuni in her
last existence
The farm hand lived a life full of
meritorious deeds and at the end of her life
span was reborn in the deva world. During
the time of Gotama Buddha she was born
into the family of a rich man in Savatthi. She
was born with a complexion like the inner
side of the pollen chamber of the brown
lotus and hence was named Uppalavanna.
When she came of age all the worthy
families - Rich men and Princes of the whole
of the Southern Island Continent asked her
father to give Uppalavanna in marriage to
their sons.
The Rich man was in a quandary. He
did not know how to reply to the great many
proposals of all those worthy men. He did
not wish to disappoint them. So, as a
possible way of escape from the insoluble
problem, he asked his daughter, Dear

daughter, would you become a Bhikkhuni."


Now, Uppalavanna, being the bearer of the
last burden of sentient existence, was
extremely delighted to hear those words,
just as rarefied scented oil refined a hundred
times over were poured down her head.
"Yes, father, I would become a Bhikkhuni,"
she replied gladly.
The Rich man sent her daughter
Uppalavanna to the bhikkhunis' monastery
after paying great honour to her.
Uppalavanna became a bhikkhuni. Not soon
after she got her turn at the monastery to
tidy up and light up the outside of the Sima,
the congregation hall. There she observed
the flame arising in a lamp which she used
as her subject of meditation. She
concentrated on the element of Heat in that
flame, and achieved concentration (Jhana).
Basing that concentration as object of
insight meditation, (through contemplating
the three characteristics of physical and
mental phenomena she gained insight into
conditioned phenomena) and soon attained
Arahatship. As the result of her past
aspiration to be outstanding in supernormal
powers, she became endowed with facility
in jhanic practice which is the essential
asset in bringing into effect supernormal
powers.

Uppalavanna Theri was the Foremost


Bhikkhuni
On the day when Uppalavanna Theri
displayed her miraculous powers during the
year of the Buddha's seventh year of
Enlightenment. Before doing so, she first
said to the Buddha, "Venerable Sir, may the
Bhagava allow me to display my miraculous
powers," (For details of this bold
undertaking on her part, see the great
Chronicle Volume Three) Referring to this,
the Buddha, on another occasion when
outstanding Bhikkhunis were honoured at a
congregation, declared,
"Bhikkhus, among my bhikkhuni
disciples endowed with supernormal powers,
bhikkhuni Uppalavanna is the foremost
(Here ends the story of Uppalavanna Theri)
Bravenet Hit Counter
Powered by Bravenet
View Statistics
Page Views Since 12-Jan- 2002
Site Meter

Bravenet Hit Counter


Powered by Bravenet
View Statistics
Page Views Since 12-Jan- 2002
Theravada Resources around the World
{short description of image} Myanmar
(Burmese) Theravada Buddhism
TOP
1. THE STORY OF MAHAPAJAPATIGOTAMI
THERI
(a) The past aspiration of the Theri.
The Future-Mahapajapatigotami was
born into a worthy family in the city of
Hamsavati during the time of Padumuttara
Buddha. On one occasion she was listening
to a discourse by the Buddha when she
happened to see a bhikkhuni being
honoured by the Buddha as the foremost
among the bhikkhunis who were
enlightened earliest. (Rattannu Puggala
=one who was enlightened earliest. This is a
technical term which means the bhikkhu
who is the senior-most in the Order. It also
means the bhikkhu who understands the
four Ariya Truths earliest. It also may mean
the Bhikkhu who attain Arahatship earliest.)

She aspired to the same distinction in a


future existence. So she made extra
ordinary offerings to the Buddha and
expressed that wish before the Buddha. The
Buddha predicted that her aspiration would
be fulfilled.
In her previous existence as the Head
of Water Carriers.
That worthy woman led a life of charity
and observed the moral precepts and at the
end of her life she was reborn in the deva
realm. When she passed away from deva
existence, during the interval between the
two Buddhas, she was reborn into the slave
class in Baranasi as the head of water
carriers.
Then when the rains-retreat period was
drawing near, five Paccekabuddhas who
lived in Nandamu Cave descended at the
Migadavana Forest near Baranasi from their
travelling in the air and went into the city to
gather alms-food. They stayed at the
Isipatana Migadavana forest after the almsround and discussed about seeking help in
making small dwelling places for use during
the rains-retreat.
(A bhikkhu who vows to remain at a

chosen place during the rains-retreat period


is required by the Vinaya Rules to live in a
sort of dwelling with some roof, made of
slate, or baked tile, or cement tile, or grass
or leaves and with a door. This rule has no
exception even for those bhikkhus who have
vowed to observe such austere practices as
the Nalaka practice or the Moneyya
practice. If a dwelling for the purpose is not
offered them ready-made, they have to seek
assistance in getting one built. This dwelling
is the place where they vow to live during
the three-month rains-retreat period, and is
essential for making the vow.)
The five Paccekabuddhas who had to
fulfill the need for a dwelling for use during
the rains-retreat arranged their robes in the
evening and entered the city of Baranasi to
seek assistance. Their going into the city
was noted by the chief of the water carriers.
The Paccekabuddhas stood at the door of
the Rich Man of Baranasi but when they told
him about their need the Rich Man said, "We
were not prepared to help. May the revered
ones go elsewhere"
The chief of water carriers met the
Paccekabuddhasas they came out of the city
at the city gate and putting down the water
pot, she made obeisance. Then she asked

the purpose of the revered ones in going


into the city and coming out soon from it.
The Paccekabuddhas told her that they were
seeking assistance to have a small dwelling
built for use during the rains-retreat period.
And also on further inquiry, she learnt that
the need was still unfulfilled. She asked
them, "Is this dwelling to be the gift of only
well-to-do donors? Or is it proper for a slave
like me to donate one?"
"Anybody may do so, lay female
supporter," the replied.
"Very well Venerable Sirs, we shall
donate the dwellings tomorrow. Meantime,
may the Venerable Ones accept my offering
of food tomorrow."
After making the invitation she picked
up her water pot and, instead of returning to
the city, she went back to the water-hole
and gathered her company of water carriers
there. Then she said to them, "Now girls, do
you want to be slaves to others all the time?
Or do you want freedom from servitude?"
They answered in unison, "We want
freedom from servitude!"
"If so, I have invited the five

Paccekabuddhas to an offering tomorrow.


They are in need of dwellings. Let your
husbands give their hands for one day
tomorrow.
"Very well," they all said. They told this
to their husbands in the evening after the
latter had come home from the forest where
they worked. The men all agreed to help and
made an appointment at the door of the
chief of the male slaves. When they had
assembled there the head of the water
carriers urged them to lend a hand in the
building of dwelling for the five
Paccekabuddhas for use during the rainsretreat period, extolling the great benefits of
such contribution. A few of the men who did
not agree to help at first were admonished
by her and persuaded into the task
The next morning, the head of the
water carriers offered food to the five
Paccekabuddhas. After that she signalled
the five hundred slaves men to start work.
They promptly went to the forest, cut down
trees, and each group of a hundred men
built a modest dwelling unit for one
Paccekabuddha, complete with an adjacent
walk to it. They filled the water pots and saw
to the bare essentials in five dwellings for
the five Paccekabuddhas. They offered them

to the Paccekabuddhas, requested them to


dwell there during the rains-retreat period,
got the consent of the revered ones, and
they took turns to offer daily food to them.
If there was some poor water carrier
who was unable to prepare a meal for the
five Paccekabuddhas on her appointed day,
the head of the water carriers gave her the
necessary provisions. The three months of
rains-retreat period thus passed. Near the
end of the period the head of the water
carriers asked the five hundred slave girls
each to weave a piece of rough cloth. The
five hundred pieces collected from them
were exchanged for five sets of fine robes
for each of the five Paccekabuddhas which
were offered to them. The Paccekabuddhas,
after receiving them, rose to the sky in the
presence of their donors and went away in
the direction of Gandamadana mountain.
In the past existence as the Chief
Weaver.
Those water carriers slave girls spent
the rest of their life in doing meritorious
acts. On their death they were reborn in the
deva realm. The head of the deva girls, on
her passing away, was reborn into the
family of the chief weaver in a weaver's

village near Baranasi. One day the five


hundred sons of Queen Paduma devi, all
Paccekabuddhas, went to the door of the
royal palace at the Baranasi on invitation.
But there was no one to attend to them to
offer seats or to offer food. They had to
return to their abode. As they left the city
and were at the weaver's village, the chief
weaver had much devotion for them and
after paying obeisance to them, offered
food. The Paccekabuddhas accepted her
offering of food and, after finishing the meal,
left for the Gandamadana mountain.
(b) Taking up Bhikkhuni hood in her last
existence.
The chief weaver spent the rest of her
life in deeds of merit. After passing away
from that existence she was reborn in the
deva realm and the human realm in turns.
On the eve of the arising of Gotama Buddha,
she was reborn into the Sakyan royal family
as the younger daughter of King
Mahasuppabuddha in Devadaha. She was
called Gotami and was the younger sister of
Princess Mahamaya. Court astrologers
learned in the Vedas and adept at reading
human forms and marks (physiognomy) and
palmistry, after scrutinising the distinctive
bodily features of the two sisters predicted

that the sons born of the two sisters would


become a Universal Monarch.
When the two sisters came of age they
were betrothed to King Suddhodana and
they were taken to Kapilavatthu where
Princess Mahamaya was made the Chief
Queen. Later, after the Buddha-to-be had
passed away from Tusita deva realm, he was
conceived in the womb of Queen
Mahamaya. After the Queen had given birth
to her son (on the full moon of Kason=May
in the 68th year of the Great Era) on the
seventh day she passed away and was
reborn in Tusita deva realm by the name of
Santusita. On the death of Queen
Mahamaya, King Suddhodana made the
younger sister Queen Gotami the Chief
Queen.
After Queen Mahamaya had given birth
to Prince Siddhattha, two or three days later
Queen Mahapajapati Gotami, the step
mother of Prince Siddhattha, gave birth to
Prince Nanda. So at the time Queen
Mahamaya died Prince Siddhattha was only
seven days old while Prince Nanda was only
four or five days old. Queen Mahapajapati
Gotami nursed her step-son, Prince
Siddhattha from her own breast, while
leaving her own son, Prince Nanda to be

nurtured by nurses. She devoted her whole


attention to the bringing up of her little
nephew, the Buddha-to-be.
Later, after the Buddha-to-be had
renounced the world, won Supreme
Enlightenment and as the all-knowing
Buddha while he was on the Buddha's
mission to bring welfare to the world, he
made his first visit to Kapilavatthu. On the
next day after arrival there he went into the
city to collect alms-food. His father King
Suddhodana had opportunity to listen to the
Buddha's discourse while still on his almsround and won Stream-Entry Knowledge.
Then on the second day, Prince Nanda was
admitted into the Order. On the seventh day
the Buddha's son Rahula was admitted as a
novice (The details of these events have
already been given above.)
The Buddha spent his fifth rains-retreat
period at Kutagara monastery in the
Mahavana forest near Vesali. During that
time King Suddhodana won Arahatship
under the regal white umbrella at the court
of Kapilavatthu and passed away the same
day. Then Queen Mahapajapati Gotami was
keen to renounce the world and become a
bhikkhuni. Later the five hundred queen
consorts of the five hundred Sakyan princes

who became bhikkhus on the occasion of


the expounding of the Mahasamaya Sutta
unanimously decided to become bhikkhunis.
They made Queen Mahapajapati Gotami
their spoke-woman to request the Buddha
for admission into the Order. The first
attempt by the Queen, the Buddha's stepmother, failed. Then she and the five
hundred Sakyan princesses shaved their
heads, donned dyed robes, and marched on
foot from Kapilavatthu to Vesali. They
sought the Venerable Ananda's support in
pleading for their case for admission. At last
the Buddha admitted them into the Order as
bhikkhunis or female bhikkhu. Mahapajapati
Gotami was admitted by administering the
eight principal vows garu dhamma. The five
hundred Sakyan princesses were admitted
by an assembly of bhikkhus only. (Note later
under normal procedure, a bhikkhuni had to
be admitted by an assembly of bhikkhunis
also) (The details about this paragraph may
be found in The Great Chronicle, Volume
Three, Chapter twenty-three.)
The Buddha's step-mother,
Mahapajapati Gotami Theri won Arahatship
after hearing the Samkhitta sutta. The five
hundred bhikkhunis later won enlightenment
at various levels after hearing the
Nandakovada sutta.

(c) Mahapajapati Gotami Theri, The


Foremost Bhikkhuni.
On a later occasion when the Buddha
was residing at the Jetavana monastery and
designating foremost Bhikkhunis, the
Buddha declared
"Bhikkhus, among my bhikkhuni disciples
who are of long standing in the Order,
Mahapajapati Gotami is the foremost."
(Herein, the name 'Gotami' represents the
Gotama clan. 'Mahapajapati' is the epithet
which means 'mother of great offspring'.
This epithet was based on the
prognostication of physiognomists and
palmists that from the special features
observed on her person she was to be the
mother of a Universal Monarch if she gave
birth to a son, or the mother of the wife of a
Universal Monarch if she gave birth to a
daughter.) Commentary on Majja.
The passing away of Gotami Theri
When Gotami Theri was of 120 years'
age, she was residing at a bhikkhuni
monastery which was in the city of Vesali
(As a rule Bhikkhuni monasteries were set

up inside the town or village.) The Buddha


was then staying at the Mahavana
monastery near Vesali. One morning, after
collecting alms-food in the city and finishing
her meal, Gotami Theri entered into the
attainment of Arahatta phala for a
predetermined period. After rising from the
Jhana attainment she remembered the long
series of her acquisition of merits in her past
existences and felt very delighted. Then she
reviewed her life-span. She saw that it had
come to an end. She thought it proper to
inform the Buddha at Mahavana forest
about her approaching death, as well as
bidding leave of her passing away to his
colleagues who had been a source of her
inspiration such as the two Chief Disciples
and co-resident Ariyas. Then only she would
return to the monastery and pass away. The
same idea arose in the minds of the five
hundred bhikkhunis of Sakyan origin.
(The touching events concerning the
passing away of Gotami Theri will now be
told based on: (1) The Chiddapidhanani
(Volume One, Chapter Twelve) by
Mahavisuddharama Sayadaw, and the
Apadana, Khuddaka Nikaya, IV. Only a gist
of those texts is given here.)
The Buddha's step-mother, Gotami

Theri thought "I am not going to live to see


the passing away of my son, the Buddha,
nor that of the two Chief Disciples, nor that
of my grandson Rahula, nor that of my
nephew Ananda. I am going to predecease
them all. I shall seek permission to passaway from my son, the Buddha now." The
same thoughts passed in the minds of five
hundred bhikkhunis of Sakyan origin.
At that moment the earth quaked
violently. Unseasonable rains thundered in
the sky. The guardian spirits of the bhikkhuni
monasteries wailed. The five hundred
bhikkhunis went to Gotami Theri and told
her about the wailing of the guardian spirits
and Gotami Theri told them her plan to pass
away. The five hundred Bhikkhunis also told
her their plan likewise. They all asked the
guardian spirits of the monastery to pardon
them if they had offended them in any way.
Then, casting her last glance at the
monastery, Gotami Theri uttered this verse.
"I shall now proceed to the unconditioned
(Nibbana) where there is no ageing or death,
no association with beings or things one
dislikes, no separation from beings or things
one holds dear."
Among those who heard those words,

those who had not rid themselves of


attachment, men and devas alike, wailed
miserably. (The touching scene of their
lamentation is vividly described in the Pali
text)
When the bhikkhunis came out of their
monastery along the High Street devotees
came out of their homes, and kneeling
themselves before Gotami Theri wailed,
expressing their deep distress. The Buddha's
step-mother Gotami Theri spoke words that
help quell their sorrow. (Her words rich with
the Doctrine may be gleaned from the Pali
text. This remark also applies to other
stanzas that she was to utter later on.) She
uttered nine and a half stanzas to allay the
lamentation of the citizens of Vesali. When
she got before the presence of the Buddha
she informed the Buddha of her impending
death and asked the Buddha's approval to
release her life-maintaining thought process
in verse, sixteen in all, beginning with the
words: Aham sugata te mata tum ca vira
pita mama. The Buddha gave his approval in
a stanza. After that she recited five stanzas
in praise of the Bhagava.
Then she asked permission of the
Samgha, the Venerable Rahula, the
Venerable Ananda and the Venerable Nanda,

to approve of her passing away in two


stanzas (beginning with the words
asivisalayasame) describing the banefulness
of sentient existence The Venerable Nanda
and Rahula who were then Arahats took the
words of the great Theri as inspiring
emotional religious awakening, but as for
the Venerable Ananda who was still training
himself for Arahatship they caused much
sorrow and lamentation, expressing his grief
in a stanza beginning with, "ha santim
Gotami ya ti. " The great Theri solaced her
nephew with words of wisdom.
Thereafter, the Buddha asked Gotami
Theri in the following verse to display her
supernormal powers.
"Gotami, for the sake of those fools
who have doubts about female devotees
attaining Enlightenment in my teaching, to
enable them shed those doubts, display
your supernormal powers."
The one-twenty-year old bhikkhuni
complied by showing her supernormal
powers as described in the text on
Supernormal powers such as from being one
to become many, from being many, to
become one, to become visible and to
become invisible, to pass through a wall or a

mountain, etc. Then she walked in mid-air


holding Mount Meru as the prop on which
the great earth rested as an umbrella, and
turning upside down this miraculous
umbrella. She created an atmosphere of
intense heat as when six suns arise
simultaneously, etc. Having complied with
the Buddha's request, she came down and
making obeisance to the Bhagava, sat in a
suitable place. She said, "Venerable son, I,
your step-mother, is 120 years of age. I
have grown old I have lived long enough.
May I be allowed to die"
The audience, stunned by the
miraculous powers displayed by Gotami
Theri asked her, "Venerable One, what was
the extent of merit you had performed to be
endowed with such power and capability?"
And Gotami Theri related to them the
successive acts of merit she had performed
since the days of Padumuttara Buddha down
to the last existence. Those events ran into
a number of stanzas.
Then the five hundred Bhikkhunis rose
up to the sky as a cluster of stars,
captivating the eye of the audience,
displayed their supernormal powers, and
having obtained the Buddha's approval to
wind up their miraculous feats, made

obeisance to the Bhagava and sat in a


suitable place. They recounted to the
Bhagava in verses how much they owed to
Gotami Theri. Then they asked the
Bhagava's permission to pass away.
The Bhagava said, "Bhikkhunis, you
know the time to pass away. Thus having
obtained the Buddha's approval, they made
obeisance to the Bhagava and returned to
their monastery. The Buddha accompanied
by a large company of devotees, saw
Gotami Theri off up to the entrance to his
forest abode. There the great Theri and her
five hundred Bhikkhunis disciples made their
last obeisance to the Buddha together. Then
the five hundred Bhikkhunis entered the city
and sat cross-legged in their respective
dwellings at the monastery.
At that time many male and female lay
disciples of the Buddha, seeing the time had
come to see the last of the noble ones ,
gathered around to pay their last respect,
beating their bosoms in great sorrow. They
threw themselves down on the ground like a
tree uprooted. Gotami Theri caressed the
head of the eldest of the female devotees
and uttered this stanza
"Daughters, lamentation leads only to

Mara's domain and is therefore in vain. All


conditioned things are impermanent, they
end up in separation, they cause endless
agitation."
Then she told them to go back to their
homes. When alone, she entered into the
first jhana of the Fine Material sphere and
upwards, stage by stage, till the jhana of the
neither-consciousness-nor-nonconsciousness, and then downwards, stage
by stage, to the first jhana of the Fine
Material sphere. Thus upwards and
downwards she dwelt in the eight mundane
jhanic attainments. Then she dwelt in jhanic
attainment beginning from the first jhana up
to the fourth jhana. Arising from that jhana
she realised complete Cessation of the
aggregates just as a lamp goes out when
the oil and the wick become exhausted. The
remaining five hundred Bhikkhuni disciples
also realized complete Cessation.
At that moment the great earth quaked
violently. Meteors fell from the sky. The skies
rumbled with thunder. The celestial beings
wailed. Celestial flowers rained from the sky.
Mount Meru tottered like a dancer swaying.
The great ocean roared as if deeply
troubled. Nagas, asuras, devas and brahmas
expressed their emotional religious

awakening in such term as "impermanent


are all conditioned things, they have the
nature of dissolution"
Devas and brahmas reported the death
of Gotami Theri and the five hundred
bhikkhunis to the Buddha. The Buddha sent
the Venerable Ananda to inform the matter
to the bhikkhus. Then, accompanied by
many bhikkhus, the Buddha joined the
funeral procession which took this order; (1)
men, devas nagas, asuras and brahmas
marched at the head, followed by, (2) the
five hundred Golden hearses of five hundred
bhikkhunis with multi-tiered roofs created by
deva Visukamma wherein were placed the
remains of the bhikkhunis on their cots, and
these hearses were borne by devas, (3) then
followed the hearse of Gotami Theri the
Buddha's step-mother, which was borne by
the four Great Deva Kings, (4) then followed
the Samgha and the Buddha. The whole
route from the monastery to the funeral
ground was canopied and all along the route
were placed streams, pennants, while all the
ground was strewn with flowers. Celestial
lotus flowers came down thick and fast as
though they were hanging loosely in the sky.
All sorts of flowers and perfumes wafted in
the air. All sorts of music; singing and
dancing took place in honour of the

departed noble Arahats.


During the progress of the funeral
procession both the sun and the moon were
visible to the people. Stars were shining in
the sky. Even at that noon the sun's rays
were cool like that of the moon. In fact, the
occasion of Gotami Theri's funeral was
surrounded by even more wonderful
happenings than on the occasion of the
funeral of the Buddha himself. On the
occasion of the Buddha's funeral there was
no Buddha nor the Venerable Sariputta and
bhikkhu elders to supervise the funeral
proceedings whereas on the occasion of the
funeral of Gotami Theri, there were the
Buddha and the bhikkhu elders such as the
Venerable Sariputta to supervise the
proceedings.
At the charnel-ground after the remains
of Gotami Theri were incinerated, the
Venerable Ananda picked up the relics and
uttered this stanzas;
"Gone now is Gotami. Her remains have
been burnt up. And soon the passing away
of the Buddha, the much anxiously awaited
event, will take place"
The Venerable Ananda collected the

relics in the alms-bowl used by Gotami Theri


and presented them to Buddha. Thereupon
the Buddha held up the relics of his stepmother for the audience to view and spoke
to the assembly of man, devas and brahmas
thus:
"Just as a big tree full of hard core
standing firmly has a great trunk and that
great trunk, being of impermanent nature,
falls down, so also Gotami who had been
like a big tree trunk to the bhikkhuni
Samgha is calmed (i.e., has entered
Nibbana.)"
The Buddha uttered altogether ten
stanzas for the benefit of the audience on
that memorable occasion. These ten stanzas
with text and word-for-word meanings may
be gleaned by the reader in the
Chiddapidhanti to his delight.)
(Here ends the story of Mahapajapati
Gotami Theri)
2. The story of Khema Theri
(The story of Khema Theri is treated
briefly in the Commentary on the Anguttara
Nikaya, the Commentary on the Therigatha
and the Commentary on Dhammapada. In

the Apadana Pali it is related in detail by the


great Theri herself. What follows is mainly
based on the Apadana with selections from
the three Commentaries.)
(a) The past aspiration of the Theri.
The Future Khema Theri was born into
a worthy family in the city of Hamavata
during the time of Padumuttara Buddha, a
hundred thousand world-cycles previous to
the present world-cycle One day she had
occasion to listen to the Buddha's sermon
and became a devotee of the Buddha, being
established in the Three Refuges.
Then she got her parents approval to
offer an extraordinary feast to the Buddha
and the Samgha. At the end of seven days
of the great offering she saw Sujata Theri
whom the Buddha designated as the
foremost Bhikkhuni in the matter of
Knowledge. She was inspired by that
example. She gave an extraordinary offering
again before expressing her wish to become
such a foremost bhikkhuni in her own time
later. Padumuttara Buddha prophesied that
a hundred thousand world-cycles hence she
would become the foremost bhikkhuni in the
matter of Knowledge in the Teaching of
Gotama Buddha.

Repeated existences as Deva Queen or


Human Queen.
That rich man's daughter on passing
away from that existence was reborn in the
five deva realms, namely, Tavatimsa, Tusita
Nimmanarati, Paranimmitavasavati
successively as queen of the devas. When
she passed away from there she was reborn
as queen of the Universal Monarch or as
queen of a great king. Thus, wherever she
was reborn she was born as queen. She
enjoyed the most glorious state in the deva
world and the human world for many many
world-cycles.
Existence as a Bhikkhuni leading a life
of purity.
After faring in the fortunate existences
only, during the time of Vipassi Buddha,
ninety-one world-cycles previous to the
present world-cycle, she was reborn into a
worthy family. She had opportunity of
hearing the Buddha's Dhamma which made
her solely devoted to the Pure Life and she
became a bhikkhuni learned in the Doctrine,
skilful in the knowledge of
Paticcasamuppada, a bold exponent of the
four Ariya Truths, a persuasive preacher,

besides being a diligent one in the practice


of the Dhamma. Thus she was a model of
those who took up the Threefold Training
under the Buddha's Teaching. She spent this
life of Purity for her lifetime of then
thousand years.
Passing away from there, she was
reborn in Tusita deva realm. After that,
wherever she was reborn the great merit
acquired in her existence during Vipassi
Buddha's Teaching endowed her with the
best that that particular existence could
offer, making her talented, pure in morality,
rich in resources attended by wise following,
well provided with ease and comfort.
Further, the religious practices observed in
that existence led to superior social status,
making her a queen, whether in deva
existence or human existence, loved and
respected by the king.
Her existence as donor of a monastic
complex.
During the time of Konagamana
Buddha, in the present world-cycle, she was
reborn into a rich family in Baranasi and in
association with two other rich ladies by the
name of Dhananjani and Sumedha (her own
name being unknown but may be referred to

as Khema), built a monastic complex for use


by the Samgha as a whole. At their death
the three of them were reborn in the
Tavatimsa deva realm, and after that
existence too they were reborn in the
human world and the deva world enjoying
superior status.
Her existence as the eldest of the
seven daughters of King Kiki
During the time of Kassapa Buddha, in
the present world-cycle, King Kiki of
Baranasi in the province of Kasi was a
supporter of the Buddha tending closely on
the Buddha. He had seven daughters by the
names of (1) Princess Samani (2) Princess
Samanagutta (3) Princess Bhikkhuni (4)
Princess Bhikkhadayika (5) Princess
Dhamma, (6) Princess Sudhamma and (7)
Princess Samghadayika. - who were later,
during Gotama Buddha's Teaching to
become (1) Khema Theri (2) Uppalavanna
Theri, (3) Patacara Theri, (4) Kundalakesi
Theri, (5) Kisagotami Theri (6)
Dhammadinna Theri and (7) Visakha, donor
of Pubbarama Monastery.
The Future-Khema Theri Princess
Samani on hearing a Sermon by Kassapa
Buddha, was very keen to become a

Bhikkhuni but her father would not give her


permission to do so. So she as the eldest of
the seven daughters made a common
resolve not to marry and remained spinsters
throughout their lives which lasted twentythousand years. They supported Kassapa
Buddha with the four bhikkhu requisites for
life.
On one occasion the Buddha made a
marvellous discourse entitled Mahanidana
sutta, (which is recorded as the second sutta
in Mahavagga of Digha Nikaya). Princess
Samani was so absorbed in hearing it that
she learnt it by heart, and recited it often.
As the result of those good deeds on
her death she became the Chief Queen (of
Sakka) in the Tavatimsa,
(b) Taking up Bhikkhunihood in her last
existence.
During the time of Gotama Buddha,
she was reborn as her last existence as the
daughter of King Maddaraja of Sagala. Since
her birth brought peace to the land she was
named 'Khema' (peace). When she came of
age she became the Queen of King
Bimbisara and was adored by her husband.
She was conceited with her beauty.

The Buddha was then residing at the


Veluvana monastery in Rajagaha Queen
Khema had heard people saying that the
Buddha always made discourses pointing
out the faults of physical beauty, so she
never went to see the Buddha for fear that
her beauty might as well come under the
Buddha's censure.
King Bimbisara's clever manoeuvre.
King Bimbisara thought: "While I am
the most important lay supporter to the
Buddha it is inconceivable that my queen
has never visited the Buddha." He contrived
a plan: he had a song composed by an able
poet in praise of the Veluvana monastery
which he ordered songsters to sing within
earshot of the Queen.
A Four - Stanza Eulogy on the Veluvana
Monastery.
1. Anyone who is not fortunate enough
to see the Veluvana monastery, the Bamboo
grove residence of the Buddha, we consider
him or her as one who has never seen the
Nandavana Park of the celestial realm.
2. He or she who has seen the

Veluvana Grove which is so much cherished


by King Bimbisara of Rajagaha, the people's
favourite ruler, the cynosure of the whole
world, has truly seen the Nandavana Park,
the favourite resort of Sakka, King of devas.
3. Many of the Tavatimsa devas, having
abandoned the Nandavana Park and
descended to the earth (the southern Island
Continent) and cast their eyes on the
Veluvana Grove, are astonished and all their
cares forgotten, they are never satisfied
with seeing it
4. That Veluvana Grove has appeared
due to the King's past merit and is adorned
by the Buddha's majesty; hat poet could
adequately describe its endless merits?"
When Queen Khema heard that song,
although she had been to the Veluvana
Grove on a pleasure visit with the King, her
interest in the Grove was aroused afresh.
She was very keen to visit the place She
asked the King's permission to go there and
went there with a big retinue. She chose the
hour of the day that she presumed the
Buddha was surely not there, i.e., during the
morning when the Buddha usually went to
the city for collecting alms-food. She
roamed about the Bamboo Grove which was

full of all kinds of flowering trees, fruit trees,


where bees and bumble bees busied
themselves collecting honey, and where the
koels sang and the peacocks preened their
feathers in the quiet seclusion of the park.
She also visited the monastic dwellings of
the religiously bent men, their meeting
halls, rest-houses and walks.
She came across a youthful bhikkhu
sitting in meditation at the foot of a tree and
thought that young man ought to be
enjoying the pleasures of life and should
take up the religious life only in his old age.
Feeling sure that the Buddha was not there
in his private chamber, she went near it. The
Buddha knew that she would come and
remained in his private chamber. He had
created by his powers a young maiden
whose beauty surpassed that of queen
Khema fanning the Buddha.
When Queen Khema saw that lovely
maiden she abandoned attachment to her
own good looks but become fascinated and
enamoured of the strange beauty in front of
her. But even as she was gazing at the girl,
due to the Buddha's powers, the beauty of
the girl diminished perceptibly and within a
few moments she turned old and decrepit
with wrinkled skin, gray hair, nursing teeth,

black spots all over the skin, floppy breasts,


bony, joints protruding, veins twining about
the body, bent double, and soon the old
woman was trembling and breathing hard,
struggling for life; and then she gasped and
collapsed. She was dead.
This vivid sight caused emotional
religious awakening. samvega, in Queen
Khema She realized thus:
"Oh, this form (body) is impure It is
indeed loathsome Foolish women relish this
impure, loathsome body"
Then the Buddha spoke to Queen
Khema in these verses.
1. Khema, look at the body that is
afflicted with pain, impure, putrid,
discharging impurities upwards and
downwards, which foolish persons take so
much delight in.
2. "Cultivate the mind to get fixed on
an object of meditation, so as to be able to
perceive the loathsomeness of the body. Let
you be mindful of the thirty-two aspects
(constituent parts) of the body, let there be
weariness about them.

3. "(Khema), just as the body of this


woman by my side breaks up, so too will
your body break up. Just as your body seem
attractive for a while before death, so too
the body of this woman by my side looked
attractive before she died: (therefore) give
up attachment to the body both internally
and externally.
4. "Cultivate a perception of
unsubstaintiality noting closely the rising
and falling of phenomena. Give up the
notion of a self; by doing so you will quell
the eleven fires burning in you and reach
Nibbana.
5. "Just as the spider follows the web
of its own making, so also sentient beings
who have attachment follow the stream of
defilements that are of their own making.
The wise do not have any desire or regard
for sense pleasures, but cut off the stream
of defilements and go forth to Nibbana."
The Buddha knew that after listening to
the discourse the mind of Queen Khema had
become delighted and receptive, he
continued with another discourse entitled
Mahanidana Sutta (which very sutta Queen
Khema had heard and learnt by heart from
Kassapa Buddha in her previous existence

as Princess Samani). Queen Khema


remembered the Sutta and she won StreamEntry knowledge there and then.
After becoming an Ariya as a StreamEnterer, she wanted to make amends for her
mistaken conceit about her beauty. She
prostrated before the Buddha and submitted
her apology in these five stanzas:
1. "The all-knowing One, I pay
homage to you.
The Embodiment of Compassion, I
pay homage to you.
Buddha who has crossed over the
flood of Samsara, I pay homage to you.
to you.

Giver of the Deathless, I pay homage

2. "I had been befuddled and led


astray by attachment to sensuality, thus
springing forward into the thicket of wrong
view. By means of an appropriate device,
you, the Bhagava, have tamed me (who had
been befuddled) and made me happy in
being so tamed.
3. "Lacking an opportunity of

meeting such a great One as yourself,


endowed with morality, Concentration, etc.,
sentient beings suffer enormous dukkha in
the ocean of Samsara
4. "Even though the Pure One who
has reached the Purity of Nibbana, had been
staying at the Veluvana monastery, I had
failed to come and pay homage to the Lord
of the three worlds. That failure on my part I
(now) admit to the Bhagava as my fault.
5. "I had a mistaken idea about the
Great Benefactor to the three worlds, the
Bestower of the Ultimate Boon (Magga,
phala Nibbana) as one who is unprofitably
censorious because I had been too fond of
my beauty. My fault in having entertained
such foolish thoughts and my failure to
come and pay homage to you earlier, I
(now) admit to the Bhagava as my fault.
(The Myanmar renderings are by the late
Mahavisuddharama Sayadaw in his
Chiddapidhanani).
Upon admission by Queen Khema of
her previous fault, the Buddha said, "Let it
be Khema, which cooled her heart as though
ambrosial water were poured onto her
person. Then Queen Khema made
obeisance to the Buddha and respectfully

left his presence. Back at the royal palace,


she saw King Bimbisara and addressed him
thus:
1. O great conqueror with golden
complexion you had employed a most apt
strategy to persuade me to go and visit the
Veluvana monastery. Marvellous indeed was
your idea! For I had become keenly desirous
of seeing the Veluvana Park, (with the
consequence that) I have seen (with both
my physical eye and the eye of wisdom) the
Buddha, the great sage.
2. O King! If you would agree I would
take up bhikkhuhood in the Teaching (which
is replete with eight marvels) of the Buddha
of unrivalled wisdom, of the embodiment of
the highest virtues. Thanks to the wise
words of the Buddha, I have gained insight
into the tiresome nature of my body.
On hearing the two stanzas spoken by
Queen Khema, King Bimbisara who had
even from her mien been recognizable as an
Ariya, one who had won Path-knowledge,
raised his joined palm to his forehead and
said to his Queen: "My dear queen, I allow
you to become a bhikkhuni. May your
renouncing the world come to its fulfilment
(i.e., may you attain Arahatship). (These

words were spoken in half a stanza.)


Thereupon the King put Queen Khema on a
golden Palanquin and sent her to the
Bhikkhuni monastery in great state.
Khema Theri gains Arahatship.
On the fifteenth day of her
bhikkhuhood Khema Thera while observing
the uposatha contemplated on the lamp in
front of her, how the flame arose and how it
went out. A keen emotional religious
awakening took place in her mind. Applying
the insight into the nature of the rise and fall
of the flame to all conditioned phenomena,
i.e., the mind-body complex that constituted
her present existence, she gained
Arahatship together with the four
Discriminations and the six supernormal
Powers. (This account of Khema Theri
attainment of Arahatship is as described in
the Khema Theri Apadana Pali. The
Commentary on the Anguttara Nikaya and
the Commentary on the Dhammapada tell
this event in a somewhat different manner.
We have refrained from discussing them
here test it would confuse the reader).
Khema Theri was devoted both to the
learning and the practice of the Doctrine
and so she was most proficient in the seven

stages of Purity, and was unrivalled in the


exposition of the Ten Subjects of Discussion
(Kathavatthu), most erudite in the
application of the Abhidhamma method,
outstanding both in learning and practice.
The veracity of these statements may be
gauged from Khema Sutta, the first Sutta in
the Abyakata Samgutta of Salayatana
Samyutta.
Khema Theri makes a subtle discourse to
the Kosalan King.
At one time when the Bhagava was
staying at the Jetavana monastery in
Savatthi, Khema Theri was making a tour of
the Kosalan country, and was sojourning at
Torana which lay between Savatthi and
Saketa. At that time King Pasenadi of Kosala
was camping for the night at Torana. Then
the King said to a courtier, "So, man, make
inquires in this place which samana or
brahmana should be fit for my spiritual
guide for today." The courtier made
thorough inquires in Torana but could find no
samana or brahmana whom the king should
go to for spiritual guidance. He only saw
Khema theri who happened to be sojourning
there. He went back to the king and said,
"There is no samana or brahmana in this
place. But there is a bhikkhuni named

Khema Theri a disciple of the Buddha. She is


reported to be wise, skillful, learned, an
expounder of the Doctrine in a fascinating
way, endowed with a remarkable
perspicacity. I would humbly suggest that
your Majesty go to her for advice and
guidance" The king accepted the advice and
went to where Khema Theri was staying. He
made obeisance to her and sitting in a
suitable place, addressed Khema Theri thus:
"Venerable One, does a sentient being
exist after death?"
"Great King", replied Khema Theri, the
Buddha does not say that a sentient being
exists after death."
"If so, Venerable One, does a sentient
being not exist after deaths"
"Great King, the Buddha does not say
that a sentient being does not exist after
death.".
"Venerable One, does a sentient being
exist as well as does not exist after death?"
"Great King, the Buddha' does not say
that a sentient being exist as well as does
not exist after death."

"If so, Venerable One, does a sentient


being not exist after death?"
"Great King, the Buddha does not say
that a sentient being neither exists nor does
not exist after deaths"
The King was at his wit's end He further
put questions which were replied as follows.
"Venerable One, When I asked. Does a
sentient being exist after death?" you
replied, 'Great King, the Buddha does not
say that a sentient being exists after death!'
(1) When I asked, If so, Venerable One, does
a sentient being not exist after death?' you
replied. 'Great King, the Buddha does not
say that a sentient being does not exist
after death.' (2) When I asked. 'Venerable
One, does a sentient being exist as well as
does not exist after death?' you replied,
'Great King, the Buddha does not say that a
sentient being exists as well as does not
exist after death.' (3) When I asked, 'If so,
Venerable Sir, does a sentient being neither
exists nor does not exist after death?' you
replied, 'Great King, the Buddha does not
say that a sentient being neither exists nor
does not exist after death' (4) Now,
Venerable One, why does the Buddha not

say anything regarding these four questions.


Why is the reason for the Buddha's refusal
to answer these four questions?"
Khema Theri then said. "Great King, in
that case let me put you a question. You
may answer it as you wish. What do you
think of what I am going to say now? Do you
have within your dominion any man who
can practically count things or an
arithmetician who can say, 'There are such
and such number of grains of sand in the
Ganga river? Or who can say, 'There are so
many hundreds, so many thousands, so
many hundred thousand grains of sand in
the Ganga river?"
No, Venerable One, there is none."
"Great King, do you have any man who
can practically count things or an
arithmetician who can say, 'There are so
many vessels or bowls of water in the great
ocean "' Or who can say, "There, are so
many hundred, so many thousands, so
many hundred thousands of bowls of Water
in the great ocean?"
"No, Venerable One, This is because
the great ocean is too deep, beyond
measure, incomprehensible."

"Even so Great King. The Buddha has


given up materiality (corporeality) which
may be referred to as sentient being;. he
has eradicated it completely. He has made it
like an uprooted palm tree, has rendered it
incapable of coming into being again, and
has made it impossible to arise in the
future"
The Buddha who is liberated from
being called the aggregate of corporeality or
the phenomenon of materiality is endowed
with atributes and disposition or intention
which are great as the great ocean beyond
measure, incomprehensible. As for the
Buddha the statement, 'a sentient being
exists after death' is irrelevant; statement,
'a sentient being does not exist after death'
is equally irrelevant; the statement, 'a
sentient being exists as well as does not
exist after death is' equally irrelevant; the
statement, 'a sentient being neither exists
nor does not exist after death' is equally
irrelevant."
(It is not proper for the Buddha to say
'that a sentient being exists after death; or a
sentient being does not exist after death; or
that a sentient being exists as well as does
not exist after death, or that a sentient

being neither exists nor does not exist after


death. This is a very profound matter.)
The Buddha has given up Sensation . . .
p... Perception . . p... Volitional activities . . .
p... Consciousness which may be referred to
as a sentient being; has eradicated it
completely, has made it like a palm tree
stump, has rendered it incapable of coming
into being again; and has made it
impossible to arise in the future.
The Buddha who is liberated from
being called the aggregate of Consciousness
or the 'phenomenon of Consciousness is
endowed with attributes and disposition or
intention which are as great as the great
ocean, beyond measure, incomprehensible.
As for the Buddha the statement, 'a sentient
being exists after death' is irrelevant p... the
statement, 'a sentient being neither exists
nor does not exist after death' 'is equally
irrelevant.''
(That was the discussion that took
place between the Kosalan king and Khema
Theri for the second round. Explanations on
this will be given later.)
King Pasenadi of Kosala was delighted
with the words of Khema Thera. He made

obeisance to her and respectfully departed.


Later on, the king visited the Buddha and
put the same questions as he did to Khema
Theri The Buddha answered them just as
Khema Theri did. (These questions and
answers may be gleaned from the text.)
When the king found that the Buddha's
answers and those of Khema Theri were
exactly the same, down to the letter, he was
greatly astonished and exclaimed,
"Marvellous it is, Venerable Sir! Astounding
it is!" The Buddha's exposition is exactly the
same as that of the Buddha's disciple, both
in meaning and in words. They are in full
agreement without any discrepancy.
Venerable Sir, I had once put these
questions to Khema Theri and she had
answered to me in exactly the same way
both in essence and in words. Marvellous it
is, Venerable Sir! Astounding it is! The
Buddha's exposition is exactly the same
with that of the Buddha's disciple both in
meaning and in words. They are in full
agreement without any discrepancy." Then
he begged leave of the Buddha to go. He
was greatly delighted with the Buddha's
answers. He rose, made obeisance to the
Buddha and"respectfully departed.
This is a gist of Khema sutta

Explanation:
Why did the Buddha not give any reply
to the questions which are so framed; 'that
a sentient being exists after death', 'that a
sentient being does not exist after death;'
'that a sentient being exists as well as does
not exist after death; 'that a sentient being
neither exists nor doesn't exist after death'?
1. There is in truth and reality nothing
in the sentient world other than the five
aggregates. There is nothing in the ultimate
sense such a thing as a sentient being.
Therefore whether a 'sentient being' exist or
not is not for the Buddha to say. (Abyakata
Samyutta; the third sutta therein)
2. Only to one who does not
understand the nature of the five
aggregates according to the four Ariya
Truths there arises the problem of a sentient
being and its existence or non existence, in
the said four questions, which occur to him
due to Wrong View. To one who understands
the four Ariya Truths, there is no Wrong View
that gives rise to those four questions. Since
the Buddha has the most complete
understanding of the four Truths there do
not arise in him those four questions. That is

why he does not say anything about them.


(Ibid, the fourth sutta.)
3. Such questions based on wrong view
arise only in, one who has not got rid of
attachment to, or craving for the five
aggregates. To one who has no craving for
the five aggregates they do not occur. The
Buddha who has got rid of Craving for the
five aggregates together with any trace of
acquired habit does not have those wrong
concept. Therefore he remains silent when
those questions are asked of him (Ibid., the
fifth sutta). (In the sixth sutta of the same
Samyutta the four questions are dealt with
adequately.)
In Khema Sutta Khema Theri's answer
is somewhat different; it has the
undercurrent of reference to the Buddha.
This is because she knows that the
questioner (Kosalan King) had the Buddha
also in mind in putting the four questions.
So Khema Theri's answer in essence is this:
The Buddha has, (by getting rid of the
cause of the five aggregates) got rid of the
five aggregates so that what is usually
called a sentient being is not coming into
being after his death. He is freed from a
future set of five aggregates, therefore there

is nothing that may be referred to as a being


or a person. Since the Buddha knows this, a
'sentient being' after death is irrelevant for
him to speak of. Therefore he remains silent
about the four questions.
One might argue thus: since the
Buddha is not to acquire a fresh set of the
five aggregates it is understandable that he
refuses to answer the first question ('Does
sentient being exist after death'). But why
does the Buddha refuse to answer the
second question: 'Does a sentient being not
exist after death') ' Should the Buddha say,
'No, it does not'? The Buddha refuses to
answer this question too because a 'sentient
being' is not a real thing in the ultimate
sense. (This is the explanation given in the
Sub-Commentary.) Khema Theri Sutta is
profound in Dhamma. It is a matter for
further inquiring for the virtuous.
(c) Khema Theri is designated as the
Foremost Bhikkhuni
The discourse to the Kosalan King at
Torana was the immediate cause of Khema
Theri being designated by the Buddha as
the foremost Bhikkhuni in the possession of
deep Knowledge. For on another occasion
when the Buddha was residing at the

Jetavana monastery, at a bhikkhu


congregation for announcing outstanding
bhikkhunis as foremost bhikkhunis in their
own areas (of proficiency), the Buddha
declared:
"Bhikkhus, among my bhikkhuni
disciples who have profound Knowledge
Khema Theri is the foremost."
This designation accorded her by the
Buddha also has been happily recorded by
Khema Theri herself in the following stanzas
in her own life history:
1. "After I had become a Bhikkhuni I
had explained to King Pasenadi of Kosala in
accordance with the Doctrine on the
profound questions he put to me at a place
called Torana (which was between Savatthi
and Saketa.)
2. "Later the King approached and put
those questions to the Buddha, and the
Buddha answered to those propound
questions exactly as I had answered.
3. "The Conqueror of the five Maras,
the Supreme One among all men, being
satisfied with my excellence in expounding
the Dhamma, has designated me as the

foremost Bhikkhuni among the eminently


wise"
(Here ends the story Khema Theri)
3. The story of Uppalavanna Theri
(a) The past aspiration of the Theri
The Future-Uppalavanna Theri was
born into a worthy family in the city of
Hamsavati during the time of Padumutara
Buddha. On one occasion she listened to a
discourse by the Buddha in the midst of a
big audience, where she saw the Buddha
name a Bhikkhuni as the foremost Bhikkhuni
among those endowed with supernormal
powers. She
aspired to become such a great
bhikkhuni in the future and she made an
extraordinary offering to the Buddha and
the Samgha for seven days. At the end of
seven days she placed seven bunches of
lotus flowers at the feet of the Buddha as
her tribute and expressed her aspiration for
the title of the foremost Bhikkhuni among
those endowed with supernormal powers.
Padumuttara Buddha prophesied that her
aspiration would be fulfilled.

Offering of Lotus Flowers to a


Paccekabuddha.
After passing away from that existence
which was marked by a lifelong dedication
to the Buddha and the Samgha, she was
reborn in the Tavatimsa deva realm. Next
she was reborn in the human world when
she offered lotus flowers and alms-food to a
Paccekabuddha.
In her existence as the daughter of a
rich man
Ninety-one world-cycles previous to the
present world-cycle there arose Vipassi
Buddha during which period the FutureUppalavanna Theri was born into a Rich
Man's family in Baranasi. She invited the
Buddha and the Samgha to her place, made
an extraordinary offering, and making a gift
of lotus flowers to Vipassi Buddha, she
mentally wished for personal charm in her
future existences.
Kiki

In her existence as a daughter of King

After passing away from that existence


which too was marked by meritorious deeds,
the rich man's daughter was reborn as a

deva, and she alternated between deva and


human existence. During the time of
Kassapa Buddha. in the present world-cycle,
she became the second of the seven
daughters of King kiki in Baranasi by the
name of Princess Samanagutta. In that
existence she, like her second eldest sister,
the future Khema Theri remained a spinster
for life which lasted twenty- thousand years.
They donated a monastic complex for the
Samgha. At her death she was reborn in the
deva realm again.
In her existence as Ummadanti
After passing away from the deva
realm she was born into a worthy family in
the human world. During that existence she
donated a gold-coloured piece of cloth to an
Arahat, bhikkhu disciple of Kassapa Buddha
(For details see Ummadanti Jataka)
She passed away from that existence
to be reborn as Ummadanti, the exquisitely
beautiful daughter of a rich Brahmin named
Tiritivaccha in Aritthapura in the Province of
Sivi (For details see Ummadani Jataka,
pannasa nipata).
In her existence as a watch woman in
the field.

Her next existence was as the daughter


of a farmer in a small village. Early one
morning, as she went to the farm house she
found in a pond on her way a freshly
blooming lotus-flower. She went into the
pond and plucked it. At the farm house she
gathered some ears of rice and roasted the
rice into pop corn which she counted up to
five hundred. She put the pop corn in a lotus
leaf gathered from the pond.
At that moment a Paccekabuddha,
after rising from his dwelling in the
attainment of cessation, came by way of the
air and stood not far away from the farmer's
daughter. The girl saw him, Went to the farm
house to get the pop corn and the lotus
flowers, and then she put the pop corn into
the Paccekabuddha's alms-bowel, covered it
with the lotus flower, and offered it to the
Paccekabuddha.
After the Paccekabuddha had gone
awhile, she thought, a Paccekabuddha has
no use with a flower; perhaps I should get it
back and wear it."She made a few steps
towards the Paccekabuddha on his way and
then asked back the lotus flower. But then
she pondered. "Well, if the Paccekabuddha
did not want my gift of the flower he would

have refused to accept it at the beginning.


Now that he allowed me to put it on his
alms-bowl he must have liked it as a gift."
So thinking, she placed the flower back to
the alms-bowl again. (For this wavering act
her future existences, as we shall see, were
marked by mixed fortunes.)
Having thus made a gift; again, of the
lotus flower, and admitting her fault for
taking it back earlier, she expressed her
wish, "Venerable Sir, for offering this pop
corn my I be blessed with five hundred sons
in my future existence, the number of popcorn flowers that make up my gift.
Further, for my gift of the lotus flower
may lotus flowers rise up from the earth to
receive every step I make in my future
existence!"
(According to the life history of
Uppalavana, while the farmer's daughter
was making her offerings to the
Paccekabuddha, five hundred farm workers
watching the field offered some honey to
the Paccekabuddha and made their wish
that in their future existence they be reborn
as the sons (five hundred of them all) of the
young lady.)

The Paccekabuddha then rose to the


sky even while the girl was watching him
and returned to Gandamadana mountain.
There he placed the lotus flowers at the
entrance to Nandamula Cave for use by all
Paccekabuddhas as a door-mat at the foot of
the flight of steps.
In the existence as Queen Padumadevi
As the result of that good deed when
the girl passed away from that existence
she was reborn, by instantaneous full-grown
birth, as a deva. There in her own existence
a lotus flower arose from the earth at her
foot at every step she made. When she
passed away from the deva existence she
was reborn in the human world from a lotus
flower in a big lake of lotus flowers at the
foot of a mountain. A recluse made his
dwelling nearby. Early one morning he went
to the lake to wash his face and saw a lotus
flower in bud which was already bigger than
other buds but while the other buds had
opened up their petals into full bloom this
bud remained in bud. He thought it strange
and so went into the water and plucked it.
In his hand the big bud opened up its
petals and inside there he saw a female
child lying. He felt a curious sense of

paternal love for the child. He took her to


the hermitage along with the lotus flower,
and put her on a small cot. Thanks to the
past merits of the girl, milk oozed out from
the big thumb of the recluse with which he
nursed her. When the first lotus flower that
she lay on became withered a new lotus
flower was placed underneath her.
When the young girl could walk and
romp about there arose from the earth a
lotus flower under her feet wherever she
went. She had a saffron-coloured
complexion. Her personal charm was superhuman and would nearly equal that of a
celestial maiden. Since she was gotten from
the lotus her foster father, the good recluse,
named her Padumavati (Miss Lotus). When
the recluse went out in search of fruit she
was left-alone at the hermitage.
Padumavatr becomes a Queen
When Padumavati came of age, one
day during the absence of the recluse, out
on fruit gathering, a hunter who happened
to come to the hermitage saw her and
thought, "There is no human being on earth
as beautiful as this girl. I must find out what
she is." And so he awaited the return of the
recluse. When the recluse was seen coming

the girl went out to meet him, took the yoke


(laden with fruits) and the water pot from
him, got her foster father seated, and
attended on him lovingly.
The hunter was now sure that the girl
was in fact a human being, and after paying
homage to the recluse sat there. The recluse
gave him fruits and water, then asked him,
"Are you going to stay in the forest or, are
you going back to your home?"
The hunter said, "I have no business in
the future, Sir, I am going back to my
home."
"Could you keep this experience of
your meeting with the girl to yourself
without letting anyone know about it?"
"If you would rather not let others know
about this, Sir, why should I tell others?" But
he said this merely to please his kind host.
On his return after paying respect to the
recluse, he carefully carved out the trees
and arranged some branches along his way
to the hermitage so as to recognize his path.
And back at the city, he went to see
the king who asked the purpose of his visit.
He said, "Great King, I am your humble

servant, a hunter. I come to report to you


the presence of a most remarkable woman
in the forest at the foot of the mountain who
would surely be an asset for Your Majesty."
He explained the circumstance of his
discovery to the king. The king was deeply
interested. He marched for the foot of the
mountain without losing time. Having
encamped at a place not far away from the
hermitage, he awaited till the recluse had
finished his meal and went to see the
recluse accompanied by a few courtiers. The
recluse was then sitting in his hermitage
where the king greeted him, exchanged
courteous words and sat in a suitable place.
The king made offering to the recluse
articles used by recluse. And then as a
'feeler' he said, "Venerable Sir, what is the
use of living here? Let us go to the city." "I
am not going, Great King, said the recluse.
"You may go" To which the king said, "Very
well, Venerable Sir, but I am given to
understand that there is a woman in your
company. It is not proper for a woman to be
living in the company of a recluse. I would
request that the woman be allowed to go
with me.
To this direct request made by the king
the recluse replied, "It is not easy for one to

please many people. How could my


daughter fit in with the court life with its
many queens and ladies in waiting?"
The king allayed the fears of the
recluse, saying, "Venerable Sir, if I (am
allowed to marry her and) have given my
love to her I will make her my Chief Queen."
Thereupon the recluse called to his
child, as he usually addressed her since
childhood, Padumavati, my little girl!" Young
Padumavati promptly responded, she came
out of the hermitage and, saluting her
father, stood before him, who said, "Dear
girl, you have come of age. From the
moment the king has cast his eyes on you,
you should not stay here any longer. Go
along with the king, my little girl."
"Very well, dear father," she said,
weeping, and still standing.
The King of Baranasi wishing to prove
his sincerity, showered Padumavati with
gold, silver and jewellery and anointed her
as his Chief Queen there and then.
Queen Padumavati dominates the King's
heart and becomes a victim of Court
Intrigue.

At the court of Baranasi the King's


heart was captivated by the Chief Queen so
much so that since her arrival there all the
other queens and ladies-in-waiting were
totally neglected by the King. The women
folk felt bitter about it and they tried to
undermine the King's affection for the Chief
Queen, saying, "Great King, Padumavati is
not a human being. Where on earth have
you ever seen a human being whose every
step is received by a lotus flower arising
from the earth? She is a demon, for sure.
She is dangerous. She ought to be banished
forthwith." The King did not say anything.
At another time when the king was
called away by duty to suppress a rising at
the remote part of the kingdom he had to
leave behind Padumavati at the palace,
knowing that she was pregnant. The women
folk at court seized this opportunity to
strike. They bribed Padumavati's attendant
into a wicked plot. She was instructed to
remove the infant when the Chief Queen
gave birth to her child and replace it with a
piece of wood smeared with blood.
When Padumavati delivered the child
Prince Maha Paduma was the real offspring
that she gave birth to as he was the only

child conceived in her womb. The other


sons, four hundred and ninety-nine of them,
arose from the drops of her blood splattered
about at child birth. The attendant duly
carried out her instruction and informed the
news of the Chief Queen's delivery to the
other queens. The five hundred women folk
at the court stole one child each while their
mother was still asleep after her labour.
Then they ordered five hundred wooden
caskets made by turners to put each child.
They placed them inside the caskets, and
put seals on each.
When Queen Padumavati woke up and
asked her assistant about her child, the
latter frowned and retorted, "Where did you
ever get a child'? This is what you have
delivered," and produced the piece of wood
smeared with blood. The Queen was very
unhappy and asked her to put it away
quickly. The woman quickly complied as if
eager to safeguard the Queen's honour by
splitting up the piece of wood and throwing
it into the fireplace in the kitchen.
The King returned from his expedition
and was camping outside the city awaiting
the auspicious time according to astrological
calculation. The women folk went to greet
the king there and pressed their case for

banishing Queen Padumavati. "Great King,


you did not believe our word about the Chief
Queen But now ask the assistant of Queen
Padumavati who had given birth to a block
of wood!" The King, without investigating
about the matter, believed that Padumavati
was a demon and ordered her banishment.
Padumavati's star was now on the
wane. As she was banished from the palace
no lotus flowers appeared underneath her
feet. Her good looks left her. She took the
road, feeling forlorn. When an old woman
saw her she had an instinctive affection for
her and said. "Where are you going, my
daughter?" Padumavati replied, "O mother, I
am looking for some place for shelter" The
old woman said, "In that case: my daughter,
come with me to my house," and taking her
home, fed her and put her up there.
The Court intrigue comes to light
When Padumavati was staying at the
old woman's house the women folk at the
court said to the king in one voice "O Great
King, when you were on your military
expedition we had invoked the guardian
spirit of the Ganga river for your success
and promised him to make offerings on your
victorious return. So let the king and all of

us go to the Ganga river, make offerings to


the river spirit and have fun bathing in the
river."; the king gladly consented and they
all went to the river.
The five hundred women of the court
secretly carried the caskets with babies in
them and went into the water with their
garments on, underneath which were the
hidden caskets. Once in the river, they
floated down the caskets in the river. The
five hundred caskets collected together in
the current, floated down together, and
were caught in fishermen's net cast at
down-stream. After the king had finished
bathing in the river the fishermen raised up
their net from the water and to their great
surprise found the five hundred caskets,
which they presented to the king. The king
asked them "What do the caskets contain'?"
And they answered, "We do not know what
is inside them, Great King, we only believed
them to be something strange." When the
five hundred caskets were opened under the
king's orders, the first one to be opened
happened to contain Prince Mahapaduma.
The past merit of the five hundred
princelings was such that from the day of
their confinement in the caskets, milk
flowed from their thumbs to nourish them.

Sakka also cleared the doubts in the king's


mind by inscribing inside the caskets the
message.
"These babies are born of Queen
Padumavati and are the sons of the King of
Baranasi. They have been put inside the
caskets by the five hundred queens and
their accomplices who bore a grudge
against the Chief Queen and have been
thrown into the river. Let the king of
Baranasi know these facts.
The king, being thus enlightened, took
up Prince Mahapaduma, and ordered, O
men, harness the chariots and dress up the
horses quickly! I shall now go into the city
and show my love to some women folk." So
saying, he rode post haste into the city,
entered his palace, and ordered the royal
elephant fitted out for a tour of the land with
(a velvet bag of) a thousand ticals tied at
the neck of the elephant, and ordered the
proclamation read aloud to all the people
announcing that whoever has seen Queen
Padumavati may take the king's award of
one thousand ticals.
Padumavati, on hearing the
proclamation, said to the old women,
"Mother, take that one thousand from the

neck of the royal elephant!" The old women


said, "O daughter, I dare not do it "
Padumavati urged her twice, thrice to do so.
Then the old lady said, "O daughter, what
should I say in taking the award? Just say,
mother, 'I have seen Queen Padumavati?"
The old lady then made herself bold to claim
the award. The king's men asked her, "Have
you actually seen Queen Padumavati" "I
have not seen her myself, " she said, "but
my daughter has."
"Where is your daughter now?" the
men asked. And they were let to her house
by the old lady. They recognized their queen
and prostrated themselves before her. The
old lady, seeing only now the real identity of
the young woman, affectionately chided her
"This noble lady has been so reckless.
Notwithstanding her eminent position as the
Chief Queen she had chosen to live
unattended in such a lowly place,"
The king's men then made an
enclosure of white cloth around the humble
house she was staying, posted guards
around it, and reported their discovery of
the Chief Queen to the king. The king sent a
golden palanquin to her. Padumavati
however insisted that she deserved more
ceremony on returning to the palace. She

had a canopied walk decorated with gold


stars set up all along her way to the palace
with exquisite carpets. She also demanded
that her regal paraphernalia be sent to her.
"I am walking there," she said, "Let my
greatness be seen by all the citizens." The
king ordered every wish of the Chief Queen
complied with. Then Queen Padumavati
outfitted with full regalia, announced. "I am
now going to the palace." Thereupon every
step she made was greeted by a lotus flower
which arose from the earth through the
exquisite carpets. Thus letting all the people
witness her greatness, she entered the
palace. After that she gave the rich carpets
to the old lady as taken of the gratitude she
owed to her.
The Magnanimity of Queen Padumavati
The king summoned the five hundred
women folk at court and said to Queen
Padumavati, "My Queen, I give these five
hundred women as slaves to you " The
Queen said, "O King let the whole city know
about this giving of the five hundred ladies
to me." The king had the fact of this
assignment of the five hundred women to
Queen Padumavati proclaimed throughout
the city by the beat of the gong. Having
been satisfied with the public knowledge of

the assignment, Queen Padumavati said to


the king, "Great King, do I have the
authority of emancipating my own slaves?"
To which the king replied, "O Queen, you
have the right to do whatever you wish with
them." "In that case, O King," she said, "Let
those men who had made the proclamation
of the assignment made another round of
the proclamation to the effect that all the
five hundred slaves assigned to Queen
Padumavati are hereby granted their
freedom by the Queen." Then the Queen
entrusted the 499 princelings to the care of
the emancipated women, she took charge of
looking after Prince Mahapaduma.
The five hundred Princess become
Paccekabuddhas.
When the five hundred princelings were
of playing age the King provided all sort of
things in the royal gardens for the boys to
play with. When they were of sixteen years
of age, one day while they were playing in
the royal lakes, where the paduma lotus
were growing in profusion they observed the
opening up of the lotus flowers as well as
the withering away and dropping off of old
flowers which, thanks to their acquisition of
sufficient merit, struck their young hearts as
a phenomenon worth reflecting on And this

was how they reflected.


"Even these lotus flowers dependent
only on temperature and nutrient are
subject to ageing, how could our bodies,
dependent on four factors (kamma, mind,
temperature and nutrient) escape the same
fate (i.e., we are likewise subject to ageing
and death.)"
They reflected deeply on that
phenomena (of impermanence of
conditioned existence), gained insight into
the nature of mind and body, and won
Enlightenment on their own, without being
taught by any other one. This is called
Paccekabodhi Nana leading to the four Ariya
Path-Knowledge. In other words, they
became Paccekabuddhas. Then rising from
their original seats, they each sat crosslegged on a lotus flower by means of their
supernormal powers.
Late in the evening the attendants of
the princelings reminded them, "O Lords, it
is time to go home." The five
Paccekabuddhas did not say anything. So
the men went to the palace and reported
the matter to the king - how the princess
remained silent, all of them sitting on the
lotus flowers. The king merely said, "Let my

sons remain as they wish."


The five hundred Paccekabuddhas were
placed under guard during the whole night,
as they remained sitting on the flowers. It
now dawned. And the attendants went near
them and said to them, "O princes, it is time
to go home" Then the princess who were
Paccekabuddhas said, "We are no more
princes; we are called Paccekabuddhas."
The men were sceptical, and said, "You say
in an irresponsible way. Paccekabuddhas are
not like you. They have only two fingerbreadths of hair and moustache or beard,
they have recluse's paraphernalia on them.
But you have your princely garb on, with
long hair and moustaches, and with regal
paraphernalia on you. How could you say
you are Paccekabuddhas?" (The attendants
were describing the Paccekabuddha as they
knew it to be.) Thereupon the princes
passed their hands on their heads, and lo!
their appearance turned into
Paccekabuddhas fully equipped with the
eight essential pieces of equipment of a
bhikkhu (Paccekabuddha). And while the
people were looking at them they rose to
the air and went in the direction of
Gandamadana mountain.
The Future-Uppalavanna Theri in her

existence as a farm hand.


Queen Padumavati, after enjoying deep
satisfaction on regaining her five hundred
sons, was now shocked for her sudden loss
of the beloved youths. She did not survive
the shock. After passing away from that
existence she was reborn as a woman into a
family of labourers in a village near a city
gate in Rajagaha. She got married, and went
to live with her husband's family. One day
while she was carrying some gruel for her
husband who was working in the field she
saw eight of the five hundred
Paccekabuddhas travelling by way of the air.
She went quickly to her husband and said,
"O Lord, look at those Paccekabuddhas! Let
us invite them to an offering of alms food."
But the husband who was a simpleton did
not know what a Paccekabuddha meant. He
said to her, "Dear wife, they are called flying
bhikkhus (lit, 'bhikkhu-birds') They are also
found in other places (at other times also,
Sri Lankan version) flying about. They are
not Paccekabuddhas they are just (strange)
birds."
As the couple were discussing thus, the
eight Paccekabuddhas descended to the
ground not far away from them. The wife
offered her share of the meal for the day to

the eight Paccekabuddhas and invited them


for the next days offerings. The
Paccekabuddhas said, "Very well, lay female
supporter, let your offerings be for eight
donees only. And let your accommodation
be for eight invitees only. When you see
many other Paccekabuddhas besides
ourselves your devotion will grow even
greater." And the woman (who in her
previous existence had been the mother of
the Paccekabuddhas,) prepared eight seats
and offerings for eight Paccekabuddhas.
The eight invitees said to the remaining
Paccekabuddhas, "Do not go elsewhere
today for alms-food, but bestow welfare to
your mother of previous existence " Those
other Paccekabuddhas agreed, and all the
five hundred of them went through the sky
to their former mothers' place. The mother
in her past existence who had got an inkling
of seeing all the five hundred sons, now
Paccekabuddhas, did not have any worry
about the insufficiency of her offerings. She
invited all the five hundred into her house
and offered eight seats. When the eight had
taken their seats the ninth Paccekabuddha
created through his supernormal powers
another eight seats and sat there, and so on
to the last of the five hundred who got
seats, the house having been expanded

through their supernormal powers.


The farm labourer, the mother in the
previous existence, who had prepared alms
food for eight donees went on serving it to
all the five hundred as much as needed by
them. Then she brought eight stalks of lotus
flowers, and placing them before the
original eight invitees, offered them, saying,
"Venerable Sirs, for this act of merit, may I
be born with a complexion like the colour of
the inside of the pollen chamber of this
brown lotus." The five hundred
Paccekabuddhas said complimentary words
for her good deed, and went back to
Gandamadana mountain by way of the sky.
(b) Taking up the life of a Bhikkhuni in her
last existence
The farm hand lived a life full of
meritorious deeds and at the end of her life
span was reborn in the deva world. During
the time of Gotama Buddha she was born
into the family of a rich man in Savatthi. She
was born with a complexion like the inner
side of the pollen chamber of the brown
lotus and hence was named Uppalavanna.
When she came of age all the worthy
families - Rich men and Princes of the whole
of the Southern Island Continent asked her

father to give Uppalavanna in marriage to


their sons.
The Rich man was in a quandary. He
did not know how to reply to the great many
proposals of all those worthy men. He did
not wish to disappoint them. So, as a
possible way of escape from the insoluble
problem, he asked his daughter, Dear
daughter, would you become a Bhikkhuni."
Now, Uppalavanna, being the bearer of the
last burden of sentient existence, was
extremely delighted to hear those words,
just as rarefied scented oil refined a hundred
times over were poured down her head.
"Yes, father, I would become a Bhikkhuni,"
she replied gladly.
The Rich man sent her daughter
Uppalavanna to the bhikkhunis' monastery
after paying great honour to her.
Uppalavanna became a bhikkhuni. Not soon
after she got her turn at the monastery to
tidy up and light up the outside of the Sima,
the congregation hall. There she observed
the flame arising in a lamp which she used
as her subject of meditation. She
concentrated on the element of Heat in that
flame, and achieved concentration (Jhana).
Basing that concentration as object of
insight meditation, (through contemplating

the three characteristics of physical and


mental phenomena she gained insight into
conditioned phenomena) and soon attained
Arahatship. As the result of her past
aspiration to be outstanding in supernormal
powers, she became endowed with facility
in jhanic practice which is the essential
asset in bringing into effect supernormal
powers.
Uppalavanna Theri was the Foremost
Bhikkhuni
On the day when Uppalavanna Theri
displayed her miraculous powers during the
year of the Buddha's seventh year of
Enlightenment. Before doing so, she first
said to the Buddha, "Venerable Sir, may the
Bhagava allow me to display my miraculous
powers," (For details of this bold
undertaking on her part, see the great
Chronicle Volume Three) Referring to this,
the Buddha, on another occasion when
outstanding Bhikkhunis were honoured at a
congregation, declared,
"Bhikkhus, among my bhikkhuni
disciples endowed with supernormal powers,
bhikkhuni Uppalavanna is the foremost
(Here ends the story of Uppalavanna Theri)

Bravenet Hit Counter


Powered by Bravenet
View Statistics
Page Views Since 12-Jan- 2002
Site Meter
Bravenet Hit Counter
Powered by Bravenet
View Statistics
Page Views Since 12-Jan- 2002
Theravada Resources around the World
{short description of image} Myanmar
(Burmese) Theravada Buddhism
TOP
4. The story of Patacara Theri
(a) Her past aspiration.
The future Patacara Theri was born into
a rich man's family in the city of Hansavati
during the time of Padumuttara Buddha. On
one occasion while she was attending to a
sermon by the Buddha she saw a bhikkhuni
being designated as the foremost bhikkhuni
among those who were most learned in the

Vinaya Rules. She aspired to that honour in


her own time and after making an
extraordinary offering to the Buddha,
expressed her desire for the honour of being
designated as the foremost bhikkhu in the
matter of Vinaya learning. Padumuttara
Buddha prophesied that her wish would be
fulfilled.
In her existence as one of the seven
daughters of King Kiki
After filling her whole life with
meritorious deeds, the Rich man's daughter
passed away and was reborn in the deva
world and then the human world and the
deva world in turns. During the time of
Kassapa Buddha she was born as the third
of the seven illustrious daughters of King
Kiki (of Baranasi) about whom we have said
earlier on, her name was Bhikkhuni; she and
the six sisters remained spinsters, lived a
life of chastity for the whole life span of
twenty thousand years and donated a big
monastic complex together.
(b) Taking up the life of a Bhikkhuni in her
last existence.
The king's daughter, after passing
away from that existence, was reborn in the

deva world. For the innumerable years of


the intervening period between the two
Buddhas she enjoyed celestial pleasures.
During the time of Gotama Buddha she was
reborn as the daughter of the rich man of
Savatthi.
When she came of age she fell in love
with a servant of her fathers' household.
When her parents arranged for her betrothal
with the son of another rich man, she
warned her lover on the day before the day
of betrothal that unless he was prepared to
elope her forthwith, their love affair would
be ended. The man was true to her. He
eloped with her, taking whatever little
savings he had set aside, the two lovers ran
away stealthily and took shelter at a small
village three or four yojanas away from
Savatthi.
In due course the rich mans daughter
became pregnant and said to her husband
'My Lord, this is a desolate place for us to
give birth to my child. Let us go back to my
fathers house. The husband was a timid
man. He dared not face the consequences
of returning to his master's house and
procrastinated. The wife then decided that
her husband was not going to send her back
to her house and chose the absence of her

husband to step away alone towards her


father's house.
When the husband came back from his
short trip and learnt that his wife had gone
back to her parents' house he felt pity for
her 'She has to suffer because of me,' he
repented and he went after her without
delay. He caught up with her on the way but
by then she had delivered the child. Then
they agreed between them that since the
purpose of her returning to her parents was
for safe delivery of her child, and now that
the child had been delivered safely there "'is
no point in going there. So they went back
to their small village.
Another child arrived. The wife asked
her husband to take her to her parents
place. The husband procrastinated as
before, and getting impatient, she went
alone. On the way she delivered her second
child safely when her husband caught up
with her. At that time there came heavy
rains on all the four quarters. The wife asked
her husband to put up some shelter from
the rains for the night. He made a rickety
shelter from whatever faggots he could find.
He then went in search of some tufts of
grass to build an embankment around the
little hut. He started pulling out grass from a

mound, not noticing it as such.


The cobra that lay inside the mound
got annoyed and struck the man who fell
dead on the spot. The wife who was kept
waiting in the rickety hut, after awaiting the
whole night, thought that her husband had
deserted her. She went to look for him and
found him lying dead near the mound 'Oh,
me! my husband met his death all on
account of me!" She wailed. And holding the
bigger child by the hand and putting the
infant on her waist, she took the road to
Savatthi. In front of her she had to cross a
shallow stream (which seemed deep). She
thought she might not be able to cross it
with both the children together. So she left
the elder boy on this side of the stream and
after crossing it, placed the infant on the
other side, wrapped up snugly. She waded
the stream back to the elder boy. Just as she
got half-way in the stream a kite swooped
down on the infant baby taking it for its
prey. The mother became excited and tried
to shoo away the kite but her throwing up
the hands in the air was mistaken as
beckoning to him by the elder child who now
ran into the stream. He slipped and was
carried away by the swift current. Before the
mother could get to her infant child the kite
had got it and was lost. She wailed her fate

in half a stanza thus:


gone!
way!'

'Both my two sons are dead and


And my husband too had died on the

Wailing in those desperate words, she


proceeded along her way to Savatthi.
When she arrived in Savatthi, she was
unable to find her parents' place. It was
partly due to her intense grief but there was
a substantial reason for her failure to
recognize her own childhood home. For as
she asked the people where the Rich Man's
house which used to be somewhere there
had gone, they answered, "What use is
there if you find the house." It has been
destroyed by last nights' gale. All the
inmates of the house died inside the house
that fell down. They all were cremated on a
single pyre. And that is the place of their
burial," the people showed her the thin
smoke from the burnt up pyre.
"What, what did you say?" Those were
the only words she could say and she
collapsed. When she came round, she was
not in her own wits. She could not care

about decency with no cloths on, her hands


raised in the air wildly, she went near the
burnt-up pyre and wailed:
gone!

"Both my two sons are dead and


And my husband too has died on the

way!

My mother, my father and my


brother, (Having perished together,)
pyre"

Have been cremated on a single

The meaning of the word 'Patacara


The Rich Man's daughter went about
the city naked. When other people tried to
cover up her body she tore off the clothes.
Thus wherever she went she was
surrounded by astonished crowds. She came
to be referred to as 'The naked woman'
Patacara (Or in another sense of the Pali
word, 'the shameless woman') As she went
absentmindedly wailing in that tragic stanza
people would say "Hey go away, mad
woman!" Some would throw dirt and refuse
on her head, some would throw stones at
her.

Patacara finds peace


The Buddha saw Patacara roaming
about aimlessly while he was making a
discourse to an audience at the Jetavana
monastery. Seeing that her faculties had
now ripened, the Buddha willed that
Patacara come to him at the monastery .
People tried to prevent her coming to the
monastery but the Buddha said to them.
'Don't try to stop her. When she came
nearer the Buddha said to her, 'Patacara be
mindful.'
As soon as she heard the Buddha's
words, thanks to the Buddha's powers,
Patacara regained her senses. Knowing her
nakedness she sat down on her closed
knees and remained with her body bent, and
trying her best to cover up her naked body
with her hands. Someone then threw down
to her a piece of garment which she took up,
cloaked herself in, and drew near the
Buddha. In worshipping posture, she related
the tragic story thus:
"Venerable Sir, may you be my refuge!
My younger son was swooped away by a
kite. My elder son was drowned in the
current of a stream. My husband died on the

way. My parents and my brothers were killed


in the house that collapsed and they were
cremated on a single pyre."
The Buddha said to her:
"Patacara, do not vacillate. You have
now come to one in whom you can take
refuge. Just as you have shed tears for the
loss of your sons, husband, mother, father
and brother, so also had you shed much
tears, even greater than the waters of the
four great oceans, throughout the
beginningless round of existences."
The Bhagava also spoke in verse as
follows:
"Patacara, the waters of the four
great oceans are little when compared to
the amount of tears shed by one person on
account of the grief suffered for loss of his
or her beloved ones. Now, my daughter,
why are you so negligent? Be careful."
On hearing the Buddha's discourse
containing the perspective of Samsara, grief
abated in the mind of Patacara . The
Bhagava, knowing that Patacara had been
able to control her sorrow, discoursed
further thus:

"Patacara, neither son nor husband


can protect one on the journey through after
life, nor are they one's refuge. That being
so, even though sons or husband may be
living, they are as good as non-existent for a
wayfarer in samsara. Therefore a wise
person should purify his morality and get
himself or herself established on the Noble
Practice leading to Nibbana."
Then the Buddha spoke in verse as
follows:
"Patacara, when one falls victim to
Death neither one's sons nor parents nor
close relations can protect one, one's kith
and kin have no power to give protection " Dhammapada V-288
"Knowing this lack of protection
against Death, the wise person restrained
by morality should make haste to clear the
Ariya Path that leads to Nibbana"
At the end of the discourse Patacara
burnt up the infinite defilements by means
of Stream Entry Knowledge and was
established in Sotapatti Magga.
After becoming a Stream-Enterer,

Patacara requested the Buddha that she be


admitted into the Order of bhikkhuni. The
Buddha caused her to be taken to the
bhikkhunis and be admitted as a bhikkhuni.
How Patacara attained Arahatship
One day bhikkhuni Patacara was
washing her feet. As she poured down the
water on her feet the water flowed to a
short distance and then stopped there.
When a second cup was poured the water
flowed to a place slightly farther away than
the first stream and then stopped. When a
third cup was poured the water flowed to a
place slightly farther away than the second
stream. Patacara, already a Stream Enterer,
meditated on this phenomenon of the three
streams of water, and applied it to the three
periods of life thus:
"Just as the first stream of water
stopped at a short place, sentient beings are
liable to die during their first period of life.
Just as the second stream flowed
slightly farther than the first stream and
stopped, so also sentient beings are liable to
die during their middle age.
And just as the third stream flowed

farther than the second stream and


stopped, so also sentient being are liable to
die in their last period of life."
She reflected further that just as all the
three streams must end up and disappear so
also living beings must give up their tenure
of life and perish. Thus the impermanence
of things gave her insight into all
conditioned phenomena. From that insight
into impermanence, the characteristic of the
woefulness (dukkha) of all conditioned
phenomena dawned on her conditioned
mind, and hence the insubstantiality, the
emptiness of all and conditioned
phenomena also was then perceived.
Pondering deeply on the three
characteristics, she went into her monastic
dwelling for a suitable change in the
temperature. There she placed the lighted
lamp at its usual place and, wishing to
extinguish it, she pulled down the wick into
oil with a pointed needle.
Just at that moment the Buddha while
sitting in his private chamber sent Buddharays to Patacara making himself visible to
her and said:
"Patacara, you are thinking rightly all

sentient beings are subject to death.


Therefore it is in vain to be living for a
hundred years without the right perception
of the five aggregates of their arising and
dissolution, whereas it is really worthwhile to
live even for a day with a full understanding
of the five aggregates"
The Buddha put this point in verse as
follows:
"Patacara even if one were to live a
hundred years without perceiving (with
Insight) the arising and perishing of
conditioned phenomena (i.e. , mind and
body), yet more worthwhile indeed is a
single day's life of one who perceives the
arising and perishing of mind and body."
Dhammapada, V - 13)
At the end of the discourse Patacara
attained arahatship together with the four
Discriminative Knowledges.
After attaining Arahatship Patacara
learnt the Vinaya from the Buddha
extensively and made wise judgments on
matters concerning the Vinaya. Therefore on
another occasion when the Buddha
honoured distinguished bhikkhunis in a
congregation at the Jetavana monastery he

declared:
'Bhikkhus among my bhikkhunis
disciples who are wise (adept) in the Vinaya,
Bhikkhuni Patacara is the foremost.'
(Here ends the story of Patacara Theri)
Site Meter
Bravenet Hit Counter
Powered by Bravenet
View Statistics
Page Views Since 12-Jan- 2002
Theravada Resources around the World
{short description of image} Myanmar
(Burmese) Theravada Buddhism
TOP
1. The Story of the Brothers Tapussa and
Bhallika
{short description of image}
(a) The past aspirations of the two lay
male disciples.
(I shall describe the story of the brothers
Tapussa and Bhallika based on the
Commentary on the Anguttara Nikaya and
the Commentary on the Theragatha, the
Ekaka nipata.)

The Future-Tapussa and Future-Bhallika


were born into a worthy family in the city of
Hamsavati during the time of Padumuttara
Buddha. When they were attending to a
discourse by the Buddha, they saw two
disciples designated as the foremost
disciples in being the first of the Buddha's
disciples who were established in the Three
Refuges. The two brothers aspired to that
distinction and after making an
extraordinary offering, wished for that goal.
(Anguttara Commentary)
Other past existences in the
intervening period.
The two brothers lived a life full of
meritorious deeds and after passing away
from that memorable existence they never
fell to the miserable states of apaya but
were reborn only in the deva world and the
human world. The Future-Bhallika was
reborn, thirty-one world- cycles previous to
the present world-cycle, in a period which
was devoid of any Buddha, as a man who
offered all kinds of fruit to a Paccekabuddha
named Sumana. For that good deed he
fared only in the good destinations. During
the time of Sikhi Buddha he was born into a
brahmin family in the city of Arunavati. He

heard the news that the two merchant


brothers, Ujita and Ojita, had opportunity of
offering first alms-food to Sikhi Buddha who
had arisen from the seventh seven-day
abiding in the attainment in Cessation and
who was about to begin his eight seven-day
abiding in the attainment of Cessation He
went to see Sikhi Buddha together with his
friend, (the Future-Tapussa), and after
paying homage to the Buddha, requested
him to accept their alms-food offering the
next day. On the next day they made an
extra-ordinary offering to the Buddha and
said, "Venerable Sir, for this good deed, let
both of us get the opportunity of making the
first alms-food to the Buddha in the future.
The two friends fared in various
existences during which they performed
meritorious deeds together, resulting in
rebirth at the fortunate destinations. During
the time of Kassapa Buddha they were born
into the family of a cattle merchant. For a
long period of life lasting many years they
offered milk-food to the Samgha. (These
events are described in the Commentary on
the Theragattha.)
(b) Discipleship in their last existence.
The two friends fared in the fortunate

destinations for the infinite years that


constituted the interim period between the
two Buddhas. During the time of Gotama
Buddha before the Buddha won Perfect
Enlightenment, they were reborn as two
sons of a travelling merchant who carried on
their trade using a big caravan for carrying
the goods from place to place. Their native
town was called Asitancana (the
Commentary on Theragattharefers to it as
Pokkharavati). The elder brother was named
Tapussa; the younger, Bhallika.
They became householders and carried
on trading together using a caravan of five
hundred bullock carts. It was at that time
Gotama Buddha had won Perfect
Enlightenment, had passed seven times
seven days of abiding in the attainment of
Cessation, and was about to enter into the
eighth seven-days period of abiding in the
attainment of Cessation at the foot of a
'Linlun' tree, (the Sapium baccatum).
The caravan of the two merchant
brothers were then not far from the tree. At
that time the deva who had been mother to
the merchant brothers in the immediately
previous existence saw the dire need of the
Buddha for sustenance who, after staying
for forty-nine days (having last taken

Sujata's milk-rice in forty-nine morsels),


must eat that day for his survival. She
thought her two sons should very well
provide the food just in time. So she made
the bullocks unable to go using her powers.
The two brothers inspected the
bullocks, the carts, and all relevant
conditions that made the carts immobile.
They were at their wit's end to find the
reason. The deva mother of the previous
existence, seeing them disheartened,
possessed a man in the caravan and said to
them, "Dear sons, you are not harassed by
any demon or peta or naga but it is me, a
deva of the terrestrial realm, who was your
mother in your last existence, who have
done this. (Now, sons,) the Buddha who is
endowed with Ten Powers, is staying at the
foot of a 'Linlun' tree. Go and offer almsfood to the Buddha which will be the first
food he takes after attainment of
Buddhahood"
The two brothers were delighted by the
deva's word. And thinking that if they were
to cook alms-food it would take too much
time, they took some of their choicest
preserved food, put it in a gold salver, and
going near the Buddha, said, "Venerable Sir,
may you out of compassion, accept this

victual." The Buddha reviewed the situation


and considered what course the previous
Buddha followed in such a case. The four
Great Deva Kings then came to the Buddha
and offered an alms-bowl each, which was
of granite having the colour of the green
gram. The Buddha considered the great
benefit that would accrue to the four devas,
and so accepted all the four bowls, and
(placing them one a top the other,) willed
that the four bowls become one, and
accordingly, the four granite bowls became
a single alms-bowl with four rims.
The two brothers put their alms-food
into the Buddha's alms-bowl. (The Buddha
ate the food.) After the Buddha finished
eating it the brothers offered water for
drinking and washing. Then they made
obeisance to the Buddha and sat in a
suitable place. The Buddha gave them a
discourse at the end of which both the two
brothers were established in the 'Two
Refuges' (The story of the establishment of
the two brothers in the Two Refuges (dve
vacika saranagamana) has been described
in the Great Chronicle, Volume Two.)
After having established in the Two
Refuges, before departing the two brothers
said to the Buddha, "Venerable Sir, may the

Bhagava, out of compassion, bestow on us


something which we may revere every day"
The Buddha passed his right hand on the
head and gave them eight hairs as relics.
The brothers put the hairs in a gold casket
and took them home. Back at their town
they put up a shrine at the entrance of the
town of Asitancana where the eight relics
from the living Buddha were enshrined. On
uposatha (sabbath) days the shrine used to
emit Buddha-rays.
(c) The two brothers designated as
foremost lay disciples.
On another occasion when the Buddha
was residing at the Jetavana monastery and
conferred titles of distinction on lay disciples
accordingly to their merit, he declared
"Bhikkhus, among my lay disciples who
have taken refuge earliest in the Buddha
and the Dhamma the merchant brothers
Tapussa and Bhallika are the foremost."
The attainment of Path-Knowledge.
Tapussa and Bhallika were the earliest
of the Buddha's lay disciples who took
refuge in the Buddha and the Dhamma.
Later the Buddha made his first discourse,
the Dhammacakka at the Migadavana forest

near Baranasi. After that he went and


resided in Rajagaha. The two brothers got to
Rajagaha on a trading trip They visited the
Buddha, made obeisance and sat in a
suitable place. The Buddha gave discourse
to them at the end of which the elder
brother Tapussa was established in StreamEntry Knowledge and its Fruition. The
younger brother turned bhikkhu and in due
course attained Arahatship endowed with
the six Supernormal Powers. (Commentary
on the Theragattha, Book 1).
2. The story of the Rich Man Anathapindika
{short description of image}
(a) The past aspiration of the rich man.
The Future-Anathapindika. was born
into a wealthy family in the city of
Hamsavati during the time of Padumuttara
Buddha. When he was attending to a
sermon by the Buddha he saw a lay disciple
being designated as the foremost lay
disciple among those who delight in charity.
He had a strong desire to become such a
distinguished disciple and after making an
extra-ordinary offering to the Buddha he
expressed his aspiration before the Buddha.
(b) His last existence as a Rich Man.

That worthy man fared in fortunate


destinations for the whole hundred thousand
world-cycles and during the time of Gotama
Buddha he was born as the son of Sumana,
the Rich Man of Savatthi. His name given by
his parents was Sudattha.
How he came to be known as
'Anathapindika'
Sudattha in time became the head of a
family. He earned the reputation of 'one who
gives food to the destitute' which in Pali
means. (Anatha, (destitutes) + pindika (ricegiver), hence Anathapindika.) For more
details about this remarkable man, consult
The Great Chronicle, Volume Three. Here
only a brief sketch will be given as described
in the Commentary on the Anguttara
Nikaya.)
One day Anathapindika got to Rajagaha
on a trading trip where he visited his friend
the Rich Man of Rajagaha. There he learned
the great news that the Buddha had arisen
in the world. He could not wait till the city
gates of Rajagaha were open in the next
morning, such was his zeal to meet the
Buddha. So he left the city at dawn with the
devas helping him to have the gate open for

his passage. He saw the Buddha, got the


benefit of a discourse by the Buddha, and
was established in the Fruition of Stream
Entry-Knowledge. On the next day he made
a great offering to the Buddha and the
Samgha and got the Buddha's consent to
come to Savatthi. He returned to Savatthi.
On the way he made arrangements with his
friends providing them with one lakh of
money at each place to have a monastery
built for the temporary residence of the
Buddha and his company of bhikkhus, at
intervals of one yojana. The distance
between Rhjagaha and Savatthi being fortyfive Yojanas, he spent forty five lakhs on the
forty-five temporary transit monasteries. At
Savatthi he acquired a wide park, the
pleasure garden of Prince Jeta for a sum of
money measured in the number of gold
coins spread over the entire piece of
property with their rims touching one
another. It amounted to eighteen crores. On
that piece of land he built a (golden)
monastery costing another eighteen crores.
At the formal dedication ceremony of the
Jetavana monastery (meaning monastery
built on Jeta's garden') which lasted for
three months (some say five months, some
even nine months), a lavish feast was
thrown where guests were provided with
every need both in the mornings and in the

daytime It cost him a further eighteen crores


(c) Anathapindika the foremost giver.
The Jetavana monastery alone
accounted for fifty-four crores. The regular
donations to the Buddha and the Samgha
consisted of the following offerings:
*
five hundred bhikkhus were offered
with alms-food every day by the ticket
system. (Salaka bhatta drawing lots)
*
five hundred bhikkhus were offered
with alms-food once during the waxing
period, of the month and once during the
waning period.
*
five hundred bhikkhus were offered
with rice gruel every day by the ticket
system.
*
five hundred bhikkhus were offered
with rice gruel once during the waxing
period of the month and once during the
waning period.
*
daily offerings of alms-food were
made to,
*
a) five hundred bhikkhus who had
arrived in Savatthi recently and who had not
acquainted themselves with the daily route
for collecting alms-food,

b) five hundred bhikkhus who


were about to go on a journey;
were sick;

c) five hundred bhikkhus who

d) five hundred bhikkhus who


tended the sick bhikkhus;
*
there was always seating place for
five hundred bhikkhus at any time at
Anathapindika's house.
Hence, on another occasion when the
Buddha, while residing at the Jetavana
monastery was conferring titles to lay
disciples according to their merit, he
declared. "Bhikkhus, among my lay disciples
who delight in giving, Sudattha, the
householder, known as Anathapindika is the
foremost"
The Anathapindikovada sutta, the favourite
discourse of Anathapindika.
(Here we shall give a condensed
account of the Anathapindikovada sutta
which Anathapindika liked very much. A full
account of this discourse is contained in
Uparipannasa.)

During the Buddha's residence at the


Jetavana monastery in Savatthi,
Anathapindika, the Householder, was sick in
pain, and gravely ill. Then Anathapindika the
householder, called an attendant and said to
him, "O man, go to the Bhagava and
approach him prostrating yourself at his feet
carrying my words. Say to the Bhagava,
'Venerable Sir, Anathapindika, the
householder, is sick in pain, and gravely ill.
He pays homage with his head at the feet of
the Bhagava' (Further,) go to the Venerable
Sariputta, and approach him, prostrating
yourself at his feet, carrying my words. Say
to the Venerable Sariputta, 'Venerable Sir,
Anathapindika the householder, is sick in
pain, and gravely ill. He pays homage with
his feet at the feet of the Venerable
Sariputta ' And also say thus. 'Venerable Sir,
may the Venerable Sariputta, out of
compassion, come to the house of
Anathapindika.
(When Anathapindika was in good
health, he usually paid a visit to the Buddha
at least once a day, and twice or three if he
could manage it. But now that he was on his
death bed he was sending an attendant as
messenger.)

"Very well, Sir, "replied the attendant to


Anathapindika, and went to the Bhagava. He
paid homage to the Bhagava prostrating
himself at his feet, and said to the Bhagava
as instructed by his master. Then it was
nearly sundown. He next went to the
Venerable Sariputta, approached him
prostrating himself at his feet, and said to
the Venerable one as instructed by his
master, requesting the Venerable one to
come to Anathapindika's house. The
Venerable Sariputta signified his acceptance
by remaining silent.
Then, the Venerable Sariputta, rerobing himself carrying his alms-bowl and
great robe, went to the house of
Anathapindika the householder,
accompanied by the Venerable Ananda as
his attendant (in place of another bhikkhu
which was the custom); and there, after
taking the seat prepared for him, asked
Anathapindika, the householder
"Householder, are you feeling well? Are you
feeling better? Is your pain decreasing and
not increasing? Does it appear to be
decreasing and not increasing?"
Anathapindika, the householder,
replied to the Venerable Sariputta how he
was feeling unwell, how he was not feeling

any better, how his pain was increasing and


not decreasing, and how it appeared to be
increasing and not decreasing, giving four
examples.
The Venerable Sariputta knew that the
illness of the Householder was not
controllable but that it would end only with
this death. So he considered it important not
to talk about anything but to give a
discourse that would be of benefit to him.
He gave the following discourse in a
comprehensive manner. Since there is no
possibility of checking an ailment which will
end only with the death of the sufferer who,
being under the influence of craving, conceit
and wrong view, is attached to the six
sense-doors, the six sense-objects, the six
kinds of consciousness, the six kinds of
contact, the six kinds of sensation, etc.) He
said, "Householder, you should practise
thus;
'I will have no attachment, by way of
either Craving or Conceit or Wrong view, for
the eye, which is corporeality with
sensitivity of seeing, then the consciousness
which is dependent on the eye (through a
subtle fondness nikanti tanha for the eye)
will not arise in me! Householder, you
should practise the Threefold Training in this

way.
(Herein. "You should practise thus 'I will
have no attachment to the eye' is said to
exhort the Householder to view the eye as
impermanent, woeful (dukkha) and
unsubstantial. This is so because if one
views the eye as impermanent, Conceit
cannot have any foothold, i.e., it cannot
arise, if one views the eye as woeful
(dukkha) . Craving attachment to the eye as
'my eye' cannot arise; if one views that eye
as unsubstantial, the Wrong View of a
personal identity or the ego as 'my Self
cannot arise. Hence to be free of the
misconceptions through Conceit, Craving
and Wrong View, one should repeatedly view
the eye as impermanent, woeful (dukkha)
and unsubstantial.
The three misconceptions of Conceit,
Craving and Wrong View are crude mental
States. Even when those misconceptions
may disappear there is a subtle fondness
(nikanti) for the eye that tends to persist in
one. The Venerable Sariputta exhorts the
Householder to have his consciousness to
be free of this subtle fondness
The same applies to the five other
sense bases such as ear, nose, etc. and also

to sense-objects, etc.)
Having exhorted Anathapindika to train
himself to be free of attachment to the eye
through Conceit, Craving and Wrong View,
and also to have no lingering fondness for
the eye, the Venerable Sariputta further
exhorted him as follows,
"That beings so, Householder, you
should practise thus 'I will have no
attachment for the ear .. . p.. the nose . . . p.
., the tongue .. . p . for the mind, the mindbase; (not even a subtle fondness for the
mind)' (1)
"That being so, Householder, you
should practise thus; 'I will have no
attachment for visual objects .. . p...
sounds . . . p .. odours . . . p... tangible
objects ... p... mind-objects (not even a
subtle fondness for mind-objects).' (2)
"That being so, Householder, you
should practise thus: 'I will have no
attachment for eye-consciousness ... p ...
ear-consciousness ... p... nose
consciousness ... p . body-consciousness ...
p ... mind consciousness (not even a subtle
fondness for mind-consciousness.) (3)

"That being so, Householder, you


should practise thus" 'I will have no
attachment for eye-contact ... p ... earcontact ... p... nose-contact ... tonguecontact ... p ... body-contact ... p ... mindcontact (not even a subtle fondness mindcontact) ' (4)
"That being so, Householder, you
should practise thus: 'I will have no
attachment for sensation arising out of eyecontact ... p... sensation arising out of earcontact sensation arising out of nosecontact ... p ...sensation arising out of
tongue-contact ... p ... sensation arising out
of body-contact ... p ... sensation arising out
of mind-contact (not even a subtle fondness
for sensation arising out of mind-contact).'
(5)
"That being so, Householder, you
should practise thus: 'I will have no
attachment for the Element of solidity ...
p ... the Element of cohesion ... p ... the
Element of heat ... p ... the Element of
motion ... p .. the Element of Space ... p ...
the Element of consciousness (not even a
subtle fondness for the element of
consciousness.)' (6)
"That being so, Householder, you

should practise thus: 'I will have no


attachment for corporeality ... p ... sensation
... p... perception ... p ... volitional activities
consciousness (not even subtle fondness for
consciousness).' (7)
"That being so, Householder, you
should practise thus: 'I will have no
attachment for the Jhana of infinity of Space
... the Jhana of infinity of consciousness ...
p ... the Jhana of Nothingness ... p ... the
Jhana of Neither-consciousness-nor-non
consciousness (not even a subtle fondness
for the Jhana of Neither-consciousness-nornon-consciousness).' (8)
"That being so, Householder, you
should practise thus. 'I will have no
attachment for the present world; then the
consciousness which is dependent on the
present world (through a subtle fondness for
the present world) will not arise in me.'
Householder, you should practise the
Threefold Training in this way.
"That being so, Householder, you
should practise thus: 'I will have no
attachment for the hereafter; then the
consciousness which is dependent on the
hereafter (through a subtle fondness for the
hereafter will not arise in me. Householder,

you should practise the Threefold Training in


this way.
(From the first to eight rounds of
exposition the sentient world is being
referred to. In the last (ninth) round, 'the
present world' refers to volitional activities
related to dwelling, food and raiment and
other possessions; 'the hereafter' means all
forms of existence beyond the human
existence. The Venerable Sariputta, by
mentioning the hereafter, hints that the
Householder should not crave for grand
mansions, gorgeous food and raiment, etc.,
in any of the celestial world.)
Thus the Venerable Sariputta give a
comprehensive discourse in nine turns (on
the same theme). It may be noted that the
three roots, Craving, Conceit and Wrong
View, are completely eliminated out on
attainment of Arahatta phala. Of the three,
Wrong View is eradicated when StreamEntry Knowledge in gained. The Venerable
Sariputta repeatedly exhorted
Anathapindika to practise so that no
attachment to anything arises in the mind
through any of these misconceptions. This
connotes that Arahattaphala should be the
goal. This theme he impressed on the
Householder by nine different factors, viz.

Sense-doors, Sense-objects, Consciousness,


Contact, Sensation, Dhatu Elements,
Khandha aggregates, Jhana of the Nonmaterial Sphere, and all things knowable,
sabba dhamma. The voidness, the
emptiness, the unreality of these
phenomena is comprehended when one
attains Arahattaphala.)
When the discourse had ended,
Anathapindika the Householder wept
bitterly. Then the Venerable Ananda said to
Anathapindika, the Householder:
"Householder, are you attached to your
possessions? Householder, are you wavering
about the meritorious deeds?"
"Venerable Sir," replied Anathapindika,
"I am not attached to my possessions. Nor
am I wavering. I have indeed for a long time
attended upon the Bhagava. I have also
attended upon the bhikkhus who are worthy
of respect. But, I have never heard such
words of the Dhamma before.
"Householder, the laity who wear white
cloths cannot understand clearly this word
of the Dhamma. (For lay persons it is not
easy to follow the exhortation to break away
from the dear ones such as wife and
children, and various other possessions such

as valued attendants, fertile fields, etc..)


Householder, this word of the Dhamma can
be understood only by bhikkhus (Only
bhikkhu can appreciate such admonition )"
"Venerable Sariputta, I beg of you. Let
this word of the Dhamma be made clear to
the laity who wear white cloths. Venerable
Sir, there are many worthy men whose
understanding is not clouded by the dust of
defilements. For them it is a great loss in not
being able to see the Supramundane for not
having heard the Dhamma. There are likely
to be people who will be able to fully
understand the Dhamma and win
Arahatship only if you expound the Dhamma
to them."
("I have never heard such words of the
Dhamma before." These words spoken by
Anathapindika needs to be explained. It is
not that the Householder was never before
admonished by the Buddha using words of
the same profound meaning. But the
Doctrine leading to Arahattaphala
expounded by means of such a
comprehensive arrangement involving nine
different turns (or rounds) as the six sensedoors, the six sense-objects, the six kinds of
Consciousness, the six Elements, the
Aggregates, the four jhanas of the Non-

material Sphere, the present world and the


hereafter, through all manner of knowing
them, i.e., seeing, hearing, attaining,
cognizing, has never been discoursed to him
before.
Explained in another way: Charity and
the delight in giving away is the hallmark of
Anathapindika's character. Never would he
pay a visit to the Buddha or to bhikkhus
worthy of respect empty-handed: in the
mornings he would take gruel and eatables
to them, in the afternoons, ghee, honey or
molasses, etc.. Even on some rare occasions
when he had no offering to make to them he
would take his attendants along, carrying
fine sand with them which he let them
spread about the monastic compound. At
the monastery he would make his offering,
observe the precepts, and then go home.
His noble behaviour was reputed to be one
worthy of a Buddha-to-be. The Buddha,
during the twenty-four years of association
with Anathapindika, mostly praised him for
his charity. "I had practised charity over four
incalculable period and a hundred thousand
world-cycles. You are following my
footsteps." The great disciples like the
Venerable Sariputta usually discoursed to
Anathapindika on the benefits of giving in
charity. That is why the Venerable Ananda

said to him. "Householder, the laity who


wear white clothes cannot understand
clearly this word of the Dhamma" with
reference to the present discourse by the
Venerable Sariputta.
This should not be taken to mean that
the Buddha never discoursed to
Anathapindika on the cultivating of Insight
leading to Path-Knowledge and its Fruition.
In fact the Householder had heard the need
for Insight-development. Only that he had
never listened to such an elaborate
discussion running to nine turns (round) as
in the present discourse. As the SubCommentary on Anathathapindikovada
sutta has pointed out: "As a matter of fact,
the Bhagava had discoursed to him
(Anathapindika) on the subject of Insight
development as the straight course to the
attainment of the Ariya Path.")
Anathapindika passes away and is reborn in
the Tusita Deva Realm.
After admonishing Anathapindika the
Householder, the Venerable Sariputta and
Ananda departed. Not long after they had
left, Anathapindika passed away and was
reborn in the Tusita deva realm.

Then, around the middle watch of the


night the deva Anathapindika approached
the Buddha, made obeisance to the Bagava
in verse thus:
(Herein, before mentioning the verses
the reason for the deva Anathapindika's visit
to the Buddha should be noted. Being
reborn in the Tusita deva realm,
Anathapindika found out, was a great thing
full of sense pleasure. His body, three
gavutas long, was shining like a mass of
gold. His mansion, pleasure gardens, the
Wish Tree where he could get anything by
mere wishing, etc. were indeed alluring. The
deva reviews his past existence and saw
that his devotion to the Triple Gem had been
the causes of this resplendent fresh
existence. He considered his new deva life.
It was full of ease and comfort which could
easily make him drowned in sense
pleasures, forgetting the Good Doctrine. "I
must now go to the human world and sing in
praise of the Jetavana monastery (my past
deed of merit), the Samgha, the Buddha,
the Ariya Path, the Venerable Sariputta; only
on returning from the human world will I
start enjoying this freshly acquired life".
Thus be decided.)
Four Stanzas address to the Bahagava

1. "(Venerable Sir,) this Jetavana


monastery as the resort by day and by
night, of the Samgha (Comprising bhikkhus
who are Arahats as well as those training
themselves for Arahatship.) It is the
residence of the Bhagava, King of the
Dhamma (That is why) it is source of delight
to me.
(The Jetavana monastery was a
monastic complex comprising the Buddha's
Private (Scented) chamber, the square
Pinnacled monastery, a number of monastic
dwellings with exquisite ornate designs with
fruit trees, flowering trees and shrubbery
and restful seats. It was a religious premise
of rare elegance, a visitor's delight.
However, the real attraction of the Jetavana
monastery lay in its residents, the taint-free
ariyas such as the Buddha and his noble
disciples. And it was that spiritual beauty of
the place rather than the sensual attraction
that appealed to an ariya like
Anathapindika.)
2. "It is through action (i.e., volitional
activities associated with magga),
Knowledge (i.e., Right View and Right
Thinking), Dhamma (i.e., Right Effort, Right
Mindfulness and Right Concentration), and

virtuous living based on morality (i.e., Right


Speech, Right Action and Right Livelihood)
that beings are purified; they are not
purified through lineage or wealth.
(In this stanza Anathapindika extols the
Ariya Path of eight constituents.)
3. "That being so, the wise person,
discerning his own welfare (culminating in
Nibbana), should contemplate with right
perception the impermanence, the
woefulness and the unsubstantiality of five
aggregates (i.e., this body) which are the
object of Clinging. Contemplating thus, that
person is purified through realising the Four
Ariya Truths.
(This body, the mind-body complex
which one clings to as oneself, when
brought to its ultimate analysis by means of
Insight-development, is revealed as to its
true nature. As Insight fully develops into
Path-Knowledge, The Truth of Dukkha or
woefulness of repeated existences, is seen
through by the frill understanding of
phenomena. The Truth of the origin of
dukkha is seen through and discarded. The
Truth of cessation dukkha is realized by
direct experience. The Truth of the Path is
penetratingly understood by developing it.

Then the yogi is free from of the defilements


and purity is achieved. In this stanza
Anathapindika extols the development of
Insight and the realization of the PathKnowledge)
4. A certain bhikkhu reaches the other
shore (that is Nibbana). In this respect he is
equal to Sariputta. But Sariputta with his
knowledge, morality and calm (pacification
of asava) panna, sila, upasama, is the
noblest among those bhikkhus who reach
the other shore (that is Nibbana)"
(In this stanza Anathapindika extols the
virtues of the Venerable Sariputta.)
The deva Anathapindika addressed
those four stanzas to the Buddha. The
Buddha listened to them without making
any interruption, thus showing his approval.
Then the deva Anathapindika gladly
thinking, "The Teacher is pleased with these
words, of mine," made obeisance to
Bhagava and vanished there and then.
Then, when the night passed and
morning came, the Buddha addressed the
bhikkhus thus: "Bhikkhus, last night, about
the middle watch of the night, a certain
deva approached me, made obeisance to

me, and stood in a suitable place. Then he


addressed to me with these stanzas. The
Buddha recited to the bhikkhus the verses
spoken by the deva Anathapindika.
(Here, the Buddha did not mention the
name of Anathapindika because he wanted
the intuition of Ananda to be brought to the
fore.)
Accordingly, as soon as the Buddha
had spoken, the Venerable Ananda, without
hesitating a moment, said, "Venerable Sir,
that deva must have been the deva
Anathapidika. Venerable Sir, Anathapindika
the Householder had much devotion to the
Venerable Sariputta."
"Well said, Ananda, well said. Ananda,
you do have the right intuition, Ananda, that
deva is indeed the deva Anathapindika."
Thus said the Buddha.
(Here ends the story of Anathapindika the
Householder.)
3. The story of Citta, the Householder.
{short description of image}
(Both Anathapindika and Citta are
termed as gahapati, the English rendering

being 'Householders'. In Myanmar


renderings, Anathapindika is usually termed
as 'thuthay' whereas Citta is usually
rendered as 'thukywe' Both these Myanmar
terms are synonymous)
(a) The past aspiration of the Householder.
The Future-Citta, the Householder, was
born into a worthy family in the city of
Hamsavati during the time of Padumuttara
Buddha. On one occasion, while listening to
the Buddha's discourse, he saw a certain
disciple being named by the Buddha as the
foremost in expounding the Doctrine The
worthy man aspired to that distinction. After
making an extraordinary offering, he
expressed his wish that at some future
existence he be designated by a Buddha as
the foremost disciple in expounding the
Doctrine
In his existence as son of a hunter.
That worthy man fared in the deva
realm and the human realm for a hundred
thousand world-cycles. During the time of
Kassapa Buddha he was born as a son of a
hunter. When he came of age he took up the
vocation of hunter. One rainy day, he went
to the forest to hunt, carrying a spear While

searching for game he saw a bhikkhu sitting,


with his head covered with his robe of dirtrags, on a rock platform inside a natural
cavern. He thought that must be a bhikkhu
meditating. He hurried home and had two
pots cooked simultaneously, one in which
rice was boiled, the other, meat.
When the rice and the meat had been
cooked he saw two bhikkhus coming to his
house for alms-food. He invited them into
his house, took their alms-bowls, and
requested them to accept his offering of
alms-food, out of compassion for him.
Having had the two offerees seated, he left
his family to see to the service of alms-food
while he hurried back to the forest to offer
the alms-food to the meditating bhikkhu. He
carried the rice and the meat in a pot
properly covered up with banana leaves. On
the way he gathered various kinds of flowers
and packed them in some leaves. He went
to the bhikkhu in the cavern, filled his almsbowl with the alms-food, offered it and the
flowers to the bhikkhu reverentially.
Then he sat in a suitable place and said
to the bhikkhu, "Just as this offering of
delicious food and flowers makes me very
glad, may I, in the future existences in the
course of samsara be blessed with all kinds

of gifts; may flowers of five hues shower


down on me!" The bhikkhu saw that the
donor was destined to gain sufficient merit
leading to wining of magga phala and
taught him in detail the method of
contemplating the thirty-two aspects of
parts of the body.
That son of the hunter lived a life full of
good deeds and at his death he was reborn
in the deva realm. There he was blessed
with showers of flowers that rained down on
him up to knee-deep.
(b) Discipleship in his last existence.
That worthy man fared in the fortunate
destinations through out the world-cycle
that intervened the appearance of the two
Buddhas, and during the time of Gotama
Buddha he was reborn as the son of the Rich
Man in the town of Macchikasanda in the
Province of Magadha. At the time of his birth
flowers of five hues rained down over the
whole town up to knee-deep. His parents
said, "Our son has brought his own name.
For he has delighted the mind of the whole
town by being blessed with the wondrous
floral tribute of five colours. Let us call him
'Citta'."

When young Citta came of age he got


married and at the death of his father he
succeeded to the office of the Rich Man of
Macchikasanda. At that time the Venerable
Mahanama, one of the Group of Five
Ascetics came to Macchikasanda. Citta, the
Householder was full of reverential
adoration for the Venerable Mahanama for
his serenity. He took the alms-bowl of the
Venerable one, and invited him to his house
for offering alms-food. After the Venerable
one had finished his meal, Citta the
Householder took him to his orchard, had a
monastery built for him and requested him
to reside there as well as to accept daily
alms-food from his house. The Venerable
Mahanama consented out of compassion,
and seeing that the householder was
destined to acquire sufficient merit leading
to attainment of magga phala, used to
discourse to him extensively on the six
internal sense-bases and the six external
sense-bases i.e., sense-objects. This subject
was taught to Citta because he was a
person of middling intelligence,
majjhumpuggala.
As Citta the Householder had in his
past existences cultivated Insight into the
impermanence, woefulness (dukkha) and
unsubstantiality of mind and matter which

are conditioned phenomena, his present


efforts at Insight-meditation led him to the
Enlightenment stage of Never-Returner
(Anagami). (It is not mentioned in the
scriptures by which method of meditation be
attained Anagami phala. However,
considering his training, it might be
assumed that he won Path Knowledge by
meditating on the Sense-bases.)
[ Incidentally, the difference in the
attainments between Citta and
Anathapindika should be noted here.
Anithapindika the Householder, donor of the
Jetavana monastery in Savatthi was a
Stream-Enterer who delighted in charity,
Dana bhirata. Citta the Householder, donor
of the Ambataka monastery in
Macchikasanda, was a Never-Returner who
delighted in charity as well as in the
Dhamma-Dana bhirata, Dhammabhirata. ]
Householder Citta's delight in charity
and in the Dhamma:
A few instances:
A few instances of Citta's natural
delight in charity and in the Dhamma are
mentioned here as recorded in the Citta
Samyutta.

The first Isidatta Sutta.


At one time many bhikkhus were living
at the Ambataka monastery donated by
Citta the Householder in Macchikasanda.
One day Citta went to the monastery and
after making obeisance to the bhikkhu
elders invited them to an offering of food at
his home the next day. When the bhikkhu
elders got seated at the prepared seats the
next day Citta the Householder made
obeisance, sat in a suitable place, and said
to the Venerable Thera, the senior most
bhikkhu present there. "Venerable Sir,
'Diversity of Elements', 'Diversity of
Elements', Dhatu Nanattam it has been said.
To what extent are there the diversity of
Elements as taught by the Bhagava"
The Venerable Thera knew the answer
but he was diffident to give a reply to the
question, and the Venerable Thera remained
silent. For a third time too the Venerable
One kept his silence.
Then the Venerable Isidatta, the junior
most bhikkhu among the bhikkhus present,
thought, "bhikkhu elder Thera does not
answer the question, nor ask another
bhikkhu to answer. The Samgha by not

answering to Citta's question, makes Citta


appear as harassing. I shall save the
situation by answering the Householder's
question." He went near the Venerable
Thera and said "Venerable Sir, may I be
allowed to answer the question put by
Citta." And the Venerable Thera gave him
permission to do so. Then the Venerable
Isidatta returned to his seat and said to Citta
the Householder: "Householder, you asked
the question, 'Venerable Thera, 'Diversity of
Elements.' Diversity of Elements', it has
been said. To what extent are there the
Diversity of Elements?"
"Yes, Venerable Sir, that is so" replied
Citta. "Householder, as taught by the
Bhagava there are various Elements such
as:
Eye-element, (Cakkhu Dhatu) Element
of visual object, (Rupa Dhatu), Eyeconsciousness element; (Cakkhu Vinnana
Dhatu); Ear-element (Sota Dhatu), Element
of sound (Sadda Dhatu), Ear-consciousness
element (Sota Vinnana Dhatu), .. . p... MindElement (Mano Dhatu), Element of
phenomena (dhamma Dhatu), Mindconsciousness element (Mano Vinnana
Dhatu). Householder, these are the various
Elements, Nanatta Dhatu as taught by the

Bhagava."
Citta the Householder was satisfied
with the answer given by the Venerable
Isidatta and personally attended on the
Venerable One at the food offering. When,
after finishing the meal, the bhikkhus
returned to monastery, the Venerable Thera
said to the Venerable Isidatta, "Friend
Isidatta, you perceived the problem well, I
have no such perception. Therefore, friend
Isidatta, when similar questions are asked of
us, you may do the answering."
The second Isidatta sutta.
On another occasion when Citta the
Householder was making an offering of food
to the Samgha at his place before serving
the food he put this question to the
Venerable Thera: "Is the world permanent or
is it impermanent?" The question is
characteristic of wrong views, and implies
the arising or otherwise of such view. As in
the previous case, the Venerable Thera did
not answer although he knew it. When he
kept his silence for three repeated
questionings by the Householder the
Venerable Isidatta obtained the elder
Thera's permission to answer and replied to
the questioner: "When there is the

erroneous concept regarding the present


body or the five aggregates, Sakkaya ditthi,
wrong views arise; when there is no
erroneous concept regarding the five
aggregates wrong views do not arise."
Citta the Householder pursued the
problem with questions as to how the
erroneous concept regarding the present
body of five aggregates arise, and how that
concept does not arise. The Venerable
Isidatta gave analytical answers to the
satisfaction of the Householder (For the
complete set of questions and answers the
reader may see 'The Second Isidatta sutta, 1
Citta Samyuta, Salayatana Samyuta.)
After that a conversation between Citta
and the Venerable Isidatta took place as
follows:
(Citta) "From which place do you come,
Venerable Sir?"
(Isidatta) "I come from Avanti country."
(Citta) "Venerable Sir, in Avanti county
there is a friend of mine, whom I have never
met, by the name of Isidatta who had turned
bhikkhu. Have you met him, Venerable Sir?"

(Isidatta) "Yes, I have, Householder"


(Citta:) "Venerable Sir, where is that
bhikkhu now?"
reply

The Venerable Isidatta did not give a

(Citta) "Venerable Sir, are you my


friend whom I had never seen?"
(Isidatta:) "Yes, Householder"
(Citta:) "Venerable Sir, may the
Venerable Isidatta be pleased to stay in
Macchikasanda. The Ambataka monastery is
pleasant to live in. I will see to all the four
requisites (robes, alms-food, dwelling,
medicines)."
(Isidatta) "Householder, you speak well
(You say what is good.)" (The Venerable
Isidatta said so merely to express his
appreciation of the donation, but he did not
say so with the intention of accepting the
donation in any of the four requisites.)
Citta the Householder was delighted
with the answer given by the Venerable
Isidatta and personally attended on the
Venerable one in making offering of alms-

food. When the bhikkhus got back to the


monastery, the Venerable Thera said to the
Venerable Isidatta in the same words as he
did previously (on the occasion of the First
Isidatta Sutta.)
Then the Venerable Isidatta considered
that after revealing his identify as an unseen
friend of Citta the Householder before
turning bhikkhu, it would not be proper for
him to stay in the monastery donated by the
Householder. So after tidying up his living
quarters and the monastery he took his
alms-bowl and great robe and left the
monastery for good, never to return to the
town of Macchikasanda.
At one time many bhikkhus are living
at the Ambataka monastery donated by
Citta the Householder in Macchikasanda.
Then Citta the Householder went to the
monastery and after paying respects to the
Samgha he invited them to his farmyard the
next day where his cows were kept. On the
following day the Samgha came to his
farmyard and sat in the seats prepared for
them. Then the Householder personally
offered milk-rice to the Samgha.
He was served the milk-rice in a gold
vessel by his servants at the same time the

Samgha were being served. For he was


accompanying the Samgha after the meal to
the monastery, he gave orders to his
servants to make offerings of remaining
milk-rice to suitable offerees. Then he
accompanied the Samgha to their
monastery.
It was scorching hot when the Samgha
left the Householder farmyard. Walking in
the hot sun a rich meal was a rather
inconvenient thing for the Samgha. Then the
Venerable Mahaka, the juniormost bhikkhu,
said to the Venerable Thera, the seniormost
bhikkhu, "Venerable Thera, would a cool
breeze in an overcast-sky with slight rain
drops he convenient for everyone?" And the
Venerable Thera replied, "Friend Mahaka, a
cool breeze in an overcast sky with slight
rain drops would be convenient for
everyone." Thereupon the Venerable
Mahaka, by his powers, changed the
weather, letting the cool breeze blow in an
overcast sky with slight rain drops.
Citta the Householder noted this event
as a marvellous power possessed by the
junior bhikkhu. When they got to the
monastery the Venerable Mahaka said to the
Venerable Thera, "Venerable Thera, is that
enough?" And the Venerable Thera replied,

"Friend Mahaka, that is enough, Friend


Mahaka, that is something done well, friend
Mahaka, that deserves reverence." After this
recognition of the Venerable Mahaka's
powers, all the bhikkhus returned to their
respective dwelling places (within the
monastery complex)
Then, Citta the Householder requested
the Venerable Mahaka to display his
miraculous powers. The Venerable One said,
"In that case, Householder, spread your
cloak at the door-step to my monastery. Put
a pile of grass from the bundle of grass on
the cloak." The Householder did as was
required of him. Then the Venerable Mahaka
entered the monastery, bolted the door from
inside and sent out flames through the
keyhole and through the edges of the door.
The flames burned up the grass but the
cloak remained unburnt. Then, Citta the
Householder picked up his cloak and, awestruck and gooseflash forming on his skin,
he sat in a suitable place.
Thereafter, the Venerable Mahaka
came out of the monastery said to Citta the
Householder, "Householder, is that
enough?" Citta replied, "Venerable Mahaka,
that is enough. Venerable Mahaka, that is
something accomplished. Venerable

Mahaka, that deserves reverence.


"Venerable Mahaka, may the Venerable
Mahaka be pleased to stay in
Macchikasanda. The Ambataka monastery is
pleasant to live in. I will see to the four
requisites (robes, alms-food, dwelling,
medicines)"
The Venerable Mahaka said,
"Householder, you say what is good."
However, Venerable Mahaka
considered that it would not be proper for
him to stay at the Ambataka monastery. So
after tidying up his living quarters and the
monastery, he took his alms-bowl and big
robe and left the place for good.
[ In the above two suttas, Citta the
Householder had great reverence and
admiration for the Venerable Isidatta and
the Venerable Mahaka in donating his
monastic complex to the two bhikkhus.
However, from the point of view of the
bhikkhus, the four requisites they had been
donated with were flawed because they
amounted to rewards for their actions
Isidatta for expounding the Dhamma, and
Mahaka for displaying miraculous power.
Hence, out of regard for the bhikkhu rules of
conduct, they left the place for good (The

Commentary and the Sub-Commentary are


silent on this point. ]
We have chosen these three suttas, the
two Isidatta suttas and the
Mahakapatihariya as examples of how Citta
the Householder cherished the Dhamma
The reader is earnestly advised to go
through the suttas in the Citta Samyutta,
Salayatana Samyutta .]
One day the two Chief Disciples
accompanied by a thousand bhikkhu
disciples paid a visit to the Ambataka
monastery. (At that time the Venerable
Sudhamma was the Abbot of the
monastery.) Citta the Householder, donor of
the monastery, made magnificent
preparations to honour the visiting Samgha
(without consulting the Venerable
Sudhamma). The Venerable Sudhamma took
exception to it and remarked, "There is one
thing missing in this lavish array of offerings
and that is sesamum cake." This was an
innuendo to belittle Citta the Householder
whose family in the earlier generation
consisted of a seller of sesamum cakes.
Citta made a suitably rude response in
vulgar language to the sarcastic remark of
the Abbot who was touched to the quick and

took the matter to the Bhagava. After


listening to the Bhagava's admonition, the
Abbot Venerable Suddhamma made amends
to Citta the Householder. Then, staying at
the Ambataka monastery, and practising the
Dhamma, the Venerable Sudhamma gained
Insight and attained Arahatship (This is as
mentioned in the Commentary on the
Anguttara Nikaya For details see the
Commentary on the Dhammapada, Book
One, and Vinaya Culavagga, 4- Patisaraniya
kamma.)
Citta's Pilgrimage to the Buddha.
(The following account is taken from
the Commentary on the Dhammapada.)
When the Venerable Sudhamma
attained Arahatship Citta the Householder
reflected thus "I have become a NeverReturner. But my stages of Enlightenment
from Sotapatti phala to Anagami phala had
been attained without even meeting with
the Bhagava. It behoves me to go and see
the Buddha now." He had five hundred carts
fully laden with provisions such as
sesamum, rice, ghee, molasses, honey,
clothing, etc., for the long journey to
Savatthi. He made a public invitation to the
populace in Macchikasanda that anyone,

bhikkhu, bhikkhuni, lay disciple or lay


female disciple, might, if they wished, join
him on a pilgrimage to the Buddha and that
he would see to every need of the pilgrims.
And in response to his invitation, there were
five hundred bhikkhus, five hundred
bhikkhunis, five hundred lay disciples and
five hundred lay female disciples who joined
him on the pilgrimage.
The two thousand pilgrims who joined
Citta the Householder plus the one thousand
of his entourage, totalling three thousand,
were well provided for the thirty-yojana
journey. However, at every yojana of his
camping on the way devas welcomed them
with temporary shelter and celestial food
such as gruel, eatables, cooked rice and
beverages and every one of the three
thousand pilgrims was attended on to his
satisfaction.
By travelling a yojana a day, meeting
with the devas' hospitality at every step, the
pilgrims reached Savatthi after a month. The
provisions carried along in five hundred
carts remained intact. They even had surfeit
of provisions offered by the devas and
human beings along the way which they
donated to other persons

On the day when the pilgrims were due


to arrive in Savatthi the Buddha said to the
Venerable Ananda. "Ananda, this evening
Citta the Householder accompanied by five
hundred lay disciples will be paying homage
to me."
Ananda asked, "Venerable Sir, are there
miracles to happen then?"
"Yes, Ananda, there will be miracles"
"In what manner will they happen,
Venerable Sir?"
"Ananda, when he comes to me, there
will rain a thick floral tribute of five hues
that will rise to knee-deep over an area of
eight karisas."( 1 karisa: a measure of land
equivalent to 1.75 acres. )
This dialogue between Buddha and the
Venerable Ananda aroused the curiosity of
the citizens of Savatthi. People passed on
the exciting news of Citta's arrival, saying,
"A person of great past merit by the name
of Citta, a householder, is coming to town.
Miracles are going to happen! He is arriving
today! We will not miss the opportunity of
seeing such a great person." They awaited
on both sides of the road the visitor and his

friends were coming by, ready with


presents.
When the pilgrim party got near the
Jetavana monastery the five hundred
bhikkhus of the party came first. Citta told
the five hundred lay female disciples to stay
behind, and follow later and went to the
Bhagava accompanied by five hundred lay
disciples. (It should be noted that disciples
paying homage to the Buddha were not an
unruly crowd but well-disciplined; whether
sitting or standing, they left a passage way
for the Buddha to come to his raised
platform, and they would remain motionless
and silent on either side of the aisle.)
Citta the Householder now approached
the aisle between a huge gathering of
devotees. Whichever direction the Ariya
disciple who had been established in the
Fruition of the three lower Paths glanced,
the people murmured, "That is Citta the
Householder!" He made a thrilling object in
that big gathering. Sutta the Householder
drew close to the Bhagava and he was
enveloped by the six Buddha-rays. He stroke
the Bhagava ankles with great reverence
and vigour and then the floral tribute of five
colours described earlier rained. People
cheered enthusiastically loud and long.

Citta the Householder spent one whole


month in close attendance on the Buddha
During that time he made a special request
to the Buddha and the Samgha not to go out
for alms-food, but to accept his offerings at
the monastery. All the pilgrims that had
accompanied him also were taken care of in
every aspect. In this month-long stay at the
Jetavana monastery none of his original
provisions needed to be used to feed
everyone, for devas and men made all sorts
of gifts to Citta the Householder.
At the end of one month Citta the
Householder made obeisance to the Buddha
and said "Venerable Sir, I came with the
intention of making offerings of my own
property to the Bhagava. I spent one month
on the way and another month here in the
Jetavana monastery. Still I have had no
opportunity to offer my own property, for I
have been blessed with all sorts of gifts from
devas and men. It would seem that even if I
were to stay here a year, I still may not have
the chance to make offerings of my own
property It is my wish to deposit all my
property I have brought here in this
monastery for the benefit of the Samgha.
May the Bhagava be pleased to show me
the place to do so.

The Buddha asked the Venerable


Ananda to find a suitable place for
depositing Citta's provisions; there the fivehundred cart-loads of provisions were
deposited and offered to the Samgha: Then
Citta the Householder returned to
Macchikasanda with the five hundred empty
carts, people and devas, seeing the empty
carts, remarked in mild rebuke "O, Citta, had
you done such deeds in the past as would
lead to your going about with empty carts?"
Then they loaded his empty carts to the full
with seven kinds of treasures. Citta also
received sufficient gifts of all kinds with
which he catered to the needs of the
pilgrims till he reached Macchikasanda in
ease and comfort
The Venerable Ananda paid his
obeisance to the Bhagava and said:
"Venerable Sir, Citta the Householder
took one month coming to Savatthi, and
spent another month at the Jetavana
monastery. During this period he had made
great offerings with gifts received from
devas and men. He had emptied his five
hundred carts of all provisions he had
brought, and he was returning to his place
with empty carts." However, people and

devas who saw the empty carts said to


them in mild rebuke "Citta, you had done
such deeds in the past as would lead to your
going about with empty carts7" And they
are said to have filled Citta's five hundred
carts with seven kinds of treasures. And
Citta is said to get home comfortably,
looking after the needs of his companions
with gifts received from devas and men.
"Venerable Sir, may I be allowed to ask
a question: Does Citta meet with such
abundance of honour and tribute only
because he was on a pilgrimage to the
Buddha? Would he meet the same kind of
honour and tribute if he were to go
elsewhere?"
The Bhagava said to the Venerable
Ananda: "Ananda, Citta the Householder will
receive the same kind of honour and
tributes whether he comes to me or goes
elsewhere. This is indeed so, Ananda
because Citta the Householder had been
one who had firm conviction about Kamma
and its consequences both in the mundane
aspect and the Supramundane aspect.
Further, he had been fully convinced about
the Supramundane benefits that the Triple
Gem are capable of. For a person of such
nature honour and tribute lines his path

wherever he goes.''
The Bhagava further uttered this verse:
(translation in prose):
"(Ananda,) the Ariya disciple who is
endowed with conviction (regarding the
mundane and the Supramundane aspects)
of one's own actions and morality, and is
possessed of following and wealth, is held in
reverence (by men and devas) wherever he
goes" (Dh, V 303).
At the end of the discourse many
hearers attained Path-Knowledge such as
Stream-Entry, etc.
(c) Citta designated as the foremost lay
disciple.
From that time onwards Citta the
Householder went about accompanied by
five hundred Ariya lay disciples. On another
occasion when the Buddha conferred
distinguished titles to lay disciples according
to their merit, he declared with reference to
the discourses made by Citta as recorded in
the Cula vagga of Salayatana samyutta:
"Bhikkhus, among my lay disciples who
are exponents of the Dhamma, Citta the

Householder is the foremost"


(The proficiency of Citta in expounding
the Dhamma may be gleaned from
Salyatana vagga Samyutta, 7- Citta
samyutta, 1- Samyojana Samyutta, and 5Pathana kamabhu sutta)
The Gilanadassana Sutta, an example of
Householder Citta's discourse given even on
his deathbed.
As became an Anagami ariya who was
the foremost expounder of the Dhamma
among lay disciples, Citta the Householder
gave a discourse even on his deathbed. This
story is given in Gilanadassana Samyutta in
Citta Samyutta.
Once Citta the Householder was
terminally ill. Then many devas who were
guardians of the Householder's premises,
guardians of the forest, guardians of certain
trees and guardians who had power over
herbs and deified trees, (because of huge
proportions), assembled before him and said
to him, "Householder, now make a wish
saying, 'May I be reborn as the Universal
Monarch when I die". Citta the Householder
replied to them, "Being a universal Monarch
is impermanent in nature, unstable in

nature. It is something that one must leave


behind at last."
His relatives and friends by his bedside
thought he was uttering those strange
words in a fit of delirium and said to him,
"Lord, be careful. Do not talk absentmindedly"
Citta the Householder said to them,
"You say, 'Lord be careful. Do not talk
absent-mindedly. With respect to what
words of mine do you say so?" And the
relatives and friends said, "Lord, you were
saying, Being a Universal Monarch is
impermanent in nature, unstable in nature.
It is something that one must leave behind
at last."'
Citta the Householder then said to
them, "O men, devas who are guardians of
my premises, guardians of the forest,
guardians of trees, guardians who have
power over herbs and defied trees, came
and said to me, 'Householder, now make a
wish saying, May I be reborn as the
universal Monarch when I die' So I told
them, "Being a Universal Monarch is
impermanent in nature, unstable in nature It
is something one must leave behind at last'
I was' not saying these words absent-

mindedly"
Thereupon Citta's friend and relatives
said to him, "Lord, what advantages did
these devas see in advising you to wish for
rebirth as Universal Monarch?"
Citta replied: "O men, those devas
thought, that this Householder Citta has
morality, has clean conduct, if he would
wish for it he could easily have his wish
fulfilled. One who is righteous can see
benefits accruing to the righteous.' This was
the advantage they saw in advising me to
wish for rebirth as a Universal Monarch I
replied to them, "Being a Universal Monarch
is impermanent in nature, unstable in
nature. It is something one must leave
behind at last.' I was not saying these words
absent-mindedly"
The friends and relatives of Citta the
Householder then asked him, "In that case,
Lord, give us some admonition" And Citta
made his last discourse thus:
"In that case, friend and relatives, you
should practise with the resolve, 'We will
have perfect confidence in the Buddha,
reflecting that:

1. The Buddha is called Araham because


he is worthy of homage by the greatest of
men, devas and brahmas;
2. The Buddha is called
Sammasambuddha because he knows all
things fundamentally and truly by his own
perfect wisdom;
3. The Buddha is called
Vijjacaranasampanna because he is
endowed with supreme Knowledge and
perfect practice of morality;
4. The Buddha is called Sugata because
he speaks only what is beneficial and true,
5. The Buddha is called Lokavidubecause
he knows all the three worlds;
6. The Buddha is called Annuttropurisa
dammasarathi because he is incomparable
in taming those who deserve to be tamed;
7. The Buddha is called Satthadeva
manussana because he is the Teacher of
devas and men;
8. The Buddha is called Buddha because
he makes known the Four Ariya Truths;

9. The Buddha is called Bhagavabecause


he is endowed with the six great qualities of
glory.
'We will have perfect confidence in the
Dhamma reflecting that:
1. The Teaching of the Bhagavi, the
Dhamma, is well expounded;
2. Its Truths are personally appreciable;
3. It is not delayed in its results;
4. It can stand investigation;
5. It is worthy of being perpetually borne
in mind;
6. Its Truths can be realized by the Ariyas
individually by their own effort and practice.
We will have perfect confidence in the
Samgha reflecting that:
1. The eight categories of Ariya
disciples of the Bhagava, the Samgha, are
endowed with the noble practice,
2. They are endowed with
straightforward uprightness;

3. They are endowed with right


conduct;
4. They are endowed with the
correctness in practice deserving reverence;
(Being thus endowed with these four
attributes-)
5. The eight categories of ariya
disciples of the Bhagava consisting of four
pairs are worthy of receiving offerings
brought even from afar,
6. They are worthy of receiving
offerings specially set aside for guests.
7. They are worthy of receiving
offerings made for the sake of acquiring
great merit for the hereafter;
8. They are worthy of receiving
obeisance;
9. They are the incomparable fertile
field for all to sow the seed of merit;
And also you should practice with the
resolve, "We shall always lay everything we
have to be at the disposal of donees who

have morality and who conduct themselves


well.'
Citta the Householder then made his
friends and relatives to be established in the
routine of paying reverence to the Buddha,
the Dhamma and the Samgha and in
charity. With those last words he expired.
(The scriptures do not specifically say in
which realm Citta the Householder was
reborn, but since he is an Anagami he is
presumed to be reborn in one of the fifteen
Brahma realms of the Fine Material Sphere
outside of the Non-material Sphere, most
probably in the Pure Abodes Suddha vasa
Brahma realm)
(Here ends the story of Citta the
Householder.)
4. The story of Hatthakalavaka of Uposatha
habit.
(a) The past aspiration of the Uposathahabituate
The Future-Hatthakalavaka was born
into a worthy family in the City of Hamsavati
during the time of Padumuttara Buddha. On
one occasion when he was listening to the

Buddha's sermon he saw a lay disciple being


designated the foremost among those lay
disciples who were accomplished in the
practice of the four ways of kind treatment
to others*. He emulated that man, and
making an extraordinary offering, he aspired
to that title. The Buddha prophesied that his
aspiration would be fulfilled.
(b) The last existence as Prince Alavaka.
That worthy man fared in the good
destinations for the entire one hundred
thousand world-cycles. During the time of
Gotama Buddha he was born as Prince
Alavaka, son of King Alavaka in the city of
Alavi.
(In this connection, the background
events beginning with the sporting
expedition of King Alavaka, to the
establishment in the Uposatha precepts of
Prince Alavaka, his attainment of Anagami
phala, and his following of five hundred lay
disciples established in the Uposatha
precept, have been described fully in The
Great Chronicle, Volume Four. The reader is
advised to refer to the relevant pages
therein.)
(c) Hatthakalavaka being designated as the

Foremost lay disciples.


One day Hatthakalavaka the Uposathahabituate visited the Bhagava accompanied
by five hundred lay disciples. After making
obeisance to the Bhagava he sat in a
suitable place. When the Bhagava saw the
big following of very sedate manners that
came with Hatthakalavaka, he said,
"Alavaka, you have a big following; what
sort of kind treatment do you extend to
them?" And Hatthakalavaka replied,
"Venerable Sir,
(1) I practise charity towards those
persons who would be delighted by my act
of charity.
(2) I use pleasant words to those who
would be delighted by pleasant words,
(3) I give necessary assistance to those
who are in need of such assistance and who
would be delighted by my assistance,
(4)And I treat those as my equals in
respect of those who would be delighted by
such treatment.
With reference to that conversation

between the Bhagava and Hatthakalavaka,


on another occasion, during the Bhagava's
residence at the Jetavana monastery, when
he was conferring titles to outstanding lay
disciples, he declared:
"Bhikkhus, among my lay disciples who
kindly treat their followers in four ways,
Hatthakalavaka is the foremost."
(Here ends the story of Hatthakalavaka the
Uposatha-Habituate.)
(Here ends the story of Hatthakalavaka)
* Four ways of kind treatment to
others: Sangaha - Vatthu: Liberality, kindly
speech, beneficial actions, impartiality (A.
IV, 32: VIII 24).
To be continued
TOP
This page at Nibbana.com was last
modified: 11/25/2004 18:19:38
Bravenet Hit Counter
Powered by Bravenet
View Statistics
Page Views Since 12-Jan- 2002

Site Meter
To be continued
BACK TO MAIN PAGE
1. The Story of the Brothers Tapussa and
Bhallika
{short description of image}
(a) The past aspirations of the two lay
male disciples.
(I shall describe the story of the brothers
Tapussa and Bhallika based on the
Commentary on the Anguttara Nikaya and
the Commentary on the Theragatha, the
Ekaka nipata.)
The Future-Tapussa and Future-Bhallika
were born into a worthy family in the city of
Hamsavati during the time of Padumuttara
Buddha. When they were attending to a
discourse by the Buddha, they saw two
disciples designated as the foremost
disciples in being the first of the Buddha's
disciples who were established in the Three
Refuges. The two brothers aspired to that
distinction and after making an
extraordinary offering, wished for that goal.
(Anguttara Commentary)

Other past existences in the


intervening period.
The two brothers lived a life full of
meritorious deeds and after passing away
from that memorable existence they never
fell to the miserable states of apaya but
were reborn only in the deva world and the
human world. The Future-Bhallika was
reborn, thirty-one world- cycles previous to
the present world-cycle, in a period which
was devoid of any Buddha, as a man who
offered all kinds of fruit to a Paccekabuddha
named Sumana. For that good deed he
fared only in the good destinations. During
the time of Sikhi Buddha he was born into a
brahmin family in the city of Arunavati. He
heard the news that the two merchant
brothers, Ujita and Ojita, had opportunity of
offering first alms-food to Sikhi Buddha who
had arisen from the seventh seven-day
abiding in the attainment in Cessation and
who was about to begin his eight seven-day
abiding in the attainment of Cessation He
went to see Sikhi Buddha together with his
friend, (the Future-Tapussa), and after
paying homage to the Buddha, requested
him to accept their alms-food offering the
next day. On the next day they made an
extra-ordinary offering to the Buddha and
said, "Venerable Sir, for this good deed, let

both of us get the opportunity of making the


first alms-food to the Buddha in the future.
The two friends fared in various
existences during which they performed
meritorious deeds together, resulting in
rebirth at the fortunate destinations. During
the time of Kassapa Buddha they were born
into the family of a cattle merchant. For a
long period of life lasting many years they
offered milk-food to the Samgha. (These
events are described in the Commentary on
the Theragattha.)
(b) Discipleship in their last existence.
The two friends fared in the fortunate
destinations for the infinite years that
constituted the interim period between the
two Buddhas. During the time of Gotama
Buddha before the Buddha won Perfect
Enlightenment, they were reborn as two
sons of a travelling merchant who carried on
their trade using a big caravan for carrying
the goods from place to place. Their native
town was called Asitancana (the
Commentary on Theragattharefers to it as
Pokkharavati). The elder brother was named
Tapussa; the younger, Bhallika.
They became householders and carried

on trading together using a caravan of five


hundred bullock carts. It was at that time
Gotama Buddha had won Perfect
Enlightenment, had passed seven times
seven days of abiding in the attainment of
Cessation, and was about to enter into the
eighth seven-days period of abiding in the
attainment of Cessation at the foot of a
'Linlun' tree, (the Sapium baccatum).
The caravan of the two merchant
brothers were then not far from the tree. At
that time the deva who had been mother to
the merchant brothers in the immediately
previous existence saw the dire need of the
Buddha for sustenance who, after staying
for forty-nine days (having last taken
Sujata's milk-rice in forty-nine morsels),
must eat that day for his survival. She
thought her two sons should very well
provide the food just in time. So she made
the bullocks unable to go using her powers.
The two brothers inspected the
bullocks, the carts, and all relevant
conditions that made the carts immobile.
They were at their wit's end to find the
reason. The deva mother of the previous
existence, seeing them disheartened,
possessed a man in the caravan and said to
them, "Dear sons, you are not harassed by

any demon or peta or naga but it is me, a


deva of the terrestrial realm, who was your
mother in your last existence, who have
done this. (Now, sons,) the Buddha who is
endowed with Ten Powers, is staying at the
foot of a 'Linlun' tree. Go and offer almsfood to the Buddha which will be the first
food he takes after attainment of
Buddhahood"
The two brothers were delighted by the
deva's word. And thinking that if they were
to cook alms-food it would take too much
time, they took some of their choicest
preserved food, put it in a gold salver, and
going near the Buddha, said, "Venerable Sir,
may you out of compassion, accept this
victual." The Buddha reviewed the situation
and considered what course the previous
Buddha followed in such a case. The four
Great Deva Kings then came to the Buddha
and offered an alms-bowl each, which was
of granite having the colour of the green
gram. The Buddha considered the great
benefit that would accrue to the four devas,
and so accepted all the four bowls, and
(placing them one a top the other,) willed
that the four bowls become one, and
accordingly, the four granite bowls became
a single alms-bowl with four rims.

The two brothers put their alms-food


into the Buddha's alms-bowl. (The Buddha
ate the food.) After the Buddha finished
eating it the brothers offered water for
drinking and washing. Then they made
obeisance to the Buddha and sat in a
suitable place. The Buddha gave them a
discourse at the end of which both the two
brothers were established in the 'Two
Refuges' (The story of the establishment of
the two brothers in the Two Refuges (dve
vacika saranagamana) has been described
in the Great Chronicle, Volume Two.)
After having established in the Two
Refuges, before departing the two brothers
said to the Buddha, "Venerable Sir, may the
Bhagava, out of compassion, bestow on us
something which we may revere every day"
The Buddha passed his right hand on the
head and gave them eight hairs as relics.
The brothers put the hairs in a gold casket
and took them home. Back at their town
they put up a shrine at the entrance of the
town of Asitancana where the eight relics
from the living Buddha were enshrined. On
uposatha (sabbath) days the shrine used to
emit Buddha-rays.
(c) The two brothers designated as
foremost lay disciples.

On another occasion when the Buddha


was residing at the Jetavana monastery and
conferred titles of distinction on lay disciples
accordingly to their merit, he declared
"Bhikkhus, among my lay disciples who
have taken refuge earliest in the Buddha
and the Dhamma the merchant brothers
Tapussa and Bhallika are the foremost."
The attainment of Path-Knowledge.
Tapussa and Bhallika were the earliest
of the Buddha's lay disciples who took
refuge in the Buddha and the Dhamma.
Later the Buddha made his first discourse,
the Dhammacakka at the Migadavana forest
near Baranasi. After that he went and
resided in Rajagaha. The two brothers got to
Rajagaha on a trading trip They visited the
Buddha, made obeisance and sat in a
suitable place. The Buddha gave discourse
to them at the end of which the elder
brother Tapussa was established in StreamEntry Knowledge and its Fruition. The
younger brother turned bhikkhu and in due
course attained Arahatship endowed with
the six Supernormal Powers. (Commentary
on the Theragattha, Book 1).
2. The story of the Rich Man Anathapindika

{short description of image}


(a) The past aspiration of the rich man.
The Future-Anathapindika. was born
into a wealthy family in the city of
Hamsavati during the time of Padumuttara
Buddha. When he was attending to a
sermon by the Buddha he saw a lay disciple
being designated as the foremost lay
disciple among those who delight in charity.
He had a strong desire to become such a
distinguished disciple and after making an
extra-ordinary offering to the Buddha he
expressed his aspiration before the Buddha.
(b) His last existence as a Rich Man.
That worthy man fared in fortunate
destinations for the whole hundred thousand
world-cycles and during the time of Gotama
Buddha he was born as the son of Sumana,
the Rich Man of Savatthi. His name given by
his parents was Sudattha.
How he came to be known as
'Anathapindika'
Sudattha in time became the head of a
family. He earned the reputation of 'one who
gives food to the destitute' which in Pali

means. (Anatha, (destitutes) + pindika (ricegiver), hence Anathapindika.) For more


details about this remarkable man, consult
The Great Chronicle, Volume Three. Here
only a brief sketch will be given as described
in the Commentary on the Anguttara
Nikaya.)
One day Anathapindika got to Rajagaha
on a trading trip where he visited his friend
the Rich Man of Rajagaha. There he learned
the great news that the Buddha had arisen
in the world. He could not wait till the city
gates of Rajagaha were open in the next
morning, such was his zeal to meet the
Buddha. So he left the city at dawn with the
devas helping him to have the gate open for
his passage. He saw the Buddha, got the
benefit of a discourse by the Buddha, and
was established in the Fruition of Stream
Entry-Knowledge. On the next day he made
a great offering to the Buddha and the
Samgha and got the Buddha's consent to
come to Savatthi. He returned to Savatthi.
On the way he made arrangements with his
friends providing them with one lakh of
money at each place to have a monastery
built for the temporary residence of the
Buddha and his company of bhikkhus, at
intervals of one yojana. The distance
between Rhjagaha and Savatthi being forty-

five Yojanas, he spent forty five lakhs on the


forty-five temporary transit monasteries. At
Savatthi he acquired a wide park, the
pleasure garden of Prince Jeta for a sum of
money measured in the number of gold
coins spread over the entire piece of
property with their rims touching one
another. It amounted to eighteen crores. On
that piece of land he built a (golden)
monastery costing another eighteen crores.
At the formal dedication ceremony of the
Jetavana monastery (meaning monastery
built on Jeta's garden') which lasted for
three months (some say five months, some
even nine months), a lavish feast was
thrown where guests were provided with
every need both in the mornings and in the
daytime It cost him a further eighteen crores
(c) Anathapindika the foremost giver.
The Jetavana monastery alone
accounted for fifty-four crores. The regular
donations to the Buddha and the Samgha
consisted of the following offerings:
*
five hundred bhikkhus were offered
with alms-food every day by the ticket
system. (Salaka bhatta drawing lots)
*
five hundred bhikkhus were offered
with alms-food once during the waxing

period, of the month and once during the


waning period.
*
five hundred bhikkhus were offered
with rice gruel every day by the ticket
system.
*
five hundred bhikkhus were offered
with rice gruel once during the waxing
period of the month and once during the
waning period.
*
daily offerings of alms-food were
made to,
*
a) five hundred bhikkhus who had
arrived in Savatthi recently and who had not
acquainted themselves with the daily route
for collecting alms-food,
b) five hundred bhikkhus who
were about to go on a journey;
were sick;

c) five hundred bhikkhus who

d) five hundred bhikkhus who


tended the sick bhikkhus;
*
there was always seating place for
five hundred bhikkhus at any time at
Anathapindika's house.

Hence, on another occasion when the


Buddha, while residing at the Jetavana
monastery was conferring titles to lay
disciples according to their merit, he
declared. "Bhikkhus, among my lay disciples
who delight in giving, Sudattha, the
householder, known as Anathapindika is the
foremost"
The Anathapindikovada sutta, the favourite
discourse of Anathapindika.
(Here we shall give a condensed
account of the Anathapindikovada sutta
which Anathapindika liked very much. A full
account of this discourse is contained in
Uparipannasa.)
During the Buddha's residence at the
Jetavana monastery in Savatthi,
Anathapindika, the Householder, was sick in
pain, and gravely ill. Then Anathapindika the
householder, called an attendant and said to
him, "O man, go to the Bhagava and
approach him prostrating yourself at his feet
carrying my words. Say to the Bhagava,
'Venerable Sir, Anathapindika, the
householder, is sick in pain, and gravely ill.
He pays homage with his head at the feet of
the Bhagava' (Further,) go to the Venerable
Sariputta, and approach him, prostrating

yourself at his feet, carrying my words. Say


to the Venerable Sariputta, 'Venerable Sir,
Anathapindika the householder, is sick in
pain, and gravely ill. He pays homage with
his feet at the feet of the Venerable
Sariputta ' And also say thus. 'Venerable Sir,
may the Venerable Sariputta, out of
compassion, come to the house of
Anathapindika.
(When Anathapindika was in good
health, he usually paid a visit to the Buddha
at least once a day, and twice or three if he
could manage it. But now that he was on his
death bed he was sending an attendant as
messenger.)
"Very well, Sir, "replied the attendant to
Anathapindika, and went to the Bhagava. He
paid homage to the Bhagava prostrating
himself at his feet, and said to the Bhagava
as instructed by his master. Then it was
nearly sundown. He next went to the
Venerable Sariputta, approached him
prostrating himself at his feet, and said to
the Venerable one as instructed by his
master, requesting the Venerable one to
come to Anathapindika's house. The
Venerable Sariputta signified his acceptance
by remaining silent.

Then, the Venerable Sariputta, rerobing himself carrying his alms-bowl and
great robe, went to the house of
Anathapindika the householder,
accompanied by the Venerable Ananda as
his attendant (in place of another bhikkhu
which was the custom); and there, after
taking the seat prepared for him, asked
Anathapindika, the householder
"Householder, are you feeling well? Are you
feeling better? Is your pain decreasing and
not increasing? Does it appear to be
decreasing and not increasing?"
Anathapindika, the householder,
replied to the Venerable Sariputta how he
was feeling unwell, how he was not feeling
any better, how his pain was increasing and
not decreasing, and how it appeared to be
increasing and not decreasing, giving four
examples.
The Venerable Sariputta knew that the
illness of the Householder was not
controllable but that it would end only with
this death. So he considered it important not
to talk about anything but to give a
discourse that would be of benefit to him.
He gave the following discourse in a
comprehensive manner. Since there is no
possibility of checking an ailment which will

end only with the death of the sufferer who,


being under the influence of craving, conceit
and wrong view, is attached to the six
sense-doors, the six sense-objects, the six
kinds of consciousness, the six kinds of
contact, the six kinds of sensation, etc.) He
said, "Householder, you should practise
thus;
'I will have no attachment, by way of
either Craving or Conceit or Wrong view, for
the eye, which is corporeality with
sensitivity of seeing, then the consciousness
which is dependent on the eye (through a
subtle fondness nikanti tanha for the eye)
will not arise in me! Householder, you
should practise the Threefold Training in this
way.
(Herein. "You should practise thus 'I will
have no attachment to the eye' is said to
exhort the Householder to view the eye as
impermanent, woeful (dukkha) and
unsubstantial. This is so because if one
views the eye as impermanent, Conceit
cannot have any foothold, i.e., it cannot
arise, if one views the eye as woeful
(dukkha) . Craving attachment to the eye as
'my eye' cannot arise; if one views that eye
as unsubstantial, the Wrong View of a
personal identity or the ego as 'my Self

cannot arise. Hence to be free of the


misconceptions through Conceit, Craving
and Wrong View, one should repeatedly view
the eye as impermanent, woeful (dukkha)
and unsubstantial.
The three misconceptions of Conceit,
Craving and Wrong View are crude mental
States. Even when those misconceptions
may disappear there is a subtle fondness
(nikanti) for the eye that tends to persist in
one. The Venerable Sariputta exhorts the
Householder to have his consciousness to
be free of this subtle fondness
The same applies to the five other
sense bases such as ear, nose, etc. and also
to sense-objects, etc.)
Having exhorted Anathapindika to train
himself to be free of attachment to the eye
through Conceit, Craving and Wrong View,
and also to have no lingering fondness for
the eye, the Venerable Sariputta further
exhorted him as follows,
"That beings so, Householder, you
should practise thus 'I will have no
attachment for the ear .. . p.. the nose . . . p.
., the tongue .. . p . for the mind, the mindbase; (not even a subtle fondness for the

mind)' (1)
"That being so, Householder, you
should practise thus; 'I will have no
attachment for visual objects .. . p...
sounds . . . p .. odours . . . p... tangible
objects ... p... mind-objects (not even a
subtle fondness for mind-objects).' (2)
"That being so, Householder, you
should practise thus: 'I will have no
attachment for eye-consciousness ... p ...
ear-consciousness ... p... nose
consciousness ... p . body-consciousness ...
p ... mind consciousness (not even a subtle
fondness for mind-consciousness.) (3)
"That being so, Householder, you
should practise thus" 'I will have no
attachment for eye-contact ... p ... earcontact ... p... nose-contact ... tonguecontact ... p ... body-contact ... p ... mindcontact (not even a subtle fondness mindcontact) ' (4)
"That being so, Householder, you
should practise thus: 'I will have no
attachment for sensation arising out of eyecontact ... p... sensation arising out of earcontact sensation arising out of nosecontact ... p ...sensation arising out of

tongue-contact ... p ... sensation arising out


of body-contact ... p ... sensation arising out
of mind-contact (not even a subtle fondness
for sensation arising out of mind-contact).'
(5)
"That being so, Householder, you
should practise thus: 'I will have no
attachment for the Element of solidity ...
p ... the Element of cohesion ... p ... the
Element of heat ... p ... the Element of
motion ... p .. the Element of Space ... p ...
the Element of consciousness (not even a
subtle fondness for the element of
consciousness.)' (6)
"That being so, Householder, you
should practise thus: 'I will have no
attachment for corporeality ... p ... sensation
... p... perception ... p ... volitional activities
consciousness (not even subtle fondness for
consciousness).' (7)
"That being so, Householder, you
should practise thus: 'I will have no
attachment for the Jhana of infinity of Space
... the Jhana of infinity of consciousness ...
p ... the Jhana of Nothingness ... p ... the
Jhana of Neither-consciousness-nor-non
consciousness (not even a subtle fondness
for the Jhana of Neither-consciousness-nor-

non-consciousness).' (8)
"That being so, Householder, you
should practise thus. 'I will have no
attachment for the present world; then the
consciousness which is dependent on the
present world (through a subtle fondness for
the present world) will not arise in me.'
Householder, you should practise the
Threefold Training in this way.
"That being so, Householder, you
should practise thus: 'I will have no
attachment for the hereafter; then the
consciousness which is dependent on the
hereafter (through a subtle fondness for the
hereafter will not arise in me. Householder,
you should practise the Threefold Training in
this way.
(From the first to eight rounds of
exposition the sentient world is being
referred to. In the last (ninth) round, 'the
present world' refers to volitional activities
related to dwelling, food and raiment and
other possessions; 'the hereafter' means all
forms of existence beyond the human
existence. The Venerable Sariputta, by
mentioning the hereafter, hints that the
Householder should not crave for grand
mansions, gorgeous food and raiment, etc.,

in any of the celestial world.)


Thus the Venerable Sariputta give a
comprehensive discourse in nine turns (on
the same theme). It may be noted that the
three roots, Craving, Conceit and Wrong
View, are completely eliminated out on
attainment of Arahatta phala. Of the three,
Wrong View is eradicated when StreamEntry Knowledge in gained. The Venerable
Sariputta repeatedly exhorted
Anathapindika to practise so that no
attachment to anything arises in the mind
through any of these misconceptions. This
connotes that Arahattaphala should be the
goal. This theme he impressed on the
Householder by nine different factors, viz.
Sense-doors, Sense-objects, Consciousness,
Contact, Sensation, Dhatu Elements,
Khandha aggregates, Jhana of the Nonmaterial Sphere, and all things knowable,
sabba dhamma. The voidness, the
emptiness, the unreality of these
phenomena is comprehended when one
attains Arahattaphala.)
When the discourse had ended,
Anathapindika the Householder wept
bitterly. Then the Venerable Ananda said to
Anathapindika, the Householder:
"Householder, are you attached to your

possessions? Householder, are you wavering


about the meritorious deeds?"
"Venerable Sir," replied Anathapindika,
"I am not attached to my possessions. Nor
am I wavering. I have indeed for a long time
attended upon the Bhagava. I have also
attended upon the bhikkhus who are worthy
of respect. But, I have never heard such
words of the Dhamma before.
"Householder, the laity who wear white
cloths cannot understand clearly this word
of the Dhamma. (For lay persons it is not
easy to follow the exhortation to break away
from the dear ones such as wife and
children, and various other possessions such
as valued attendants, fertile fields, etc..)
Householder, this word of the Dhamma can
be understood only by bhikkhus (Only
bhikkhu can appreciate such admonition )"
"Venerable Sariputta, I beg of you. Let
this word of the Dhamma be made clear to
the laity who wear white cloths. Venerable
Sir, there are many worthy men whose
understanding is not clouded by the dust of
defilements. For them it is a great loss in not
being able to see the Supramundane for not
having heard the Dhamma. There are likely
to be people who will be able to fully

understand the Dhamma and win


Arahatship only if you expound the Dhamma
to them."
("I have never heard such words of the
Dhamma before." These words spoken by
Anathapindika needs to be explained. It is
not that the Householder was never before
admonished by the Buddha using words of
the same profound meaning. But the
Doctrine leading to Arahattaphala
expounded by means of such a
comprehensive arrangement involving nine
different turns (or rounds) as the six sensedoors, the six sense-objects, the six kinds of
Consciousness, the six Elements, the
Aggregates, the four jhanas of the Nonmaterial Sphere, the present world and the
hereafter, through all manner of knowing
them, i.e., seeing, hearing, attaining,
cognizing, has never been discoursed to him
before.
Explained in another way: Charity and
the delight in giving away is the hallmark of
Anathapindika's character. Never would he
pay a visit to the Buddha or to bhikkhus
worthy of respect empty-handed: in the
mornings he would take gruel and eatables
to them, in the afternoons, ghee, honey or
molasses, etc.. Even on some rare occasions

when he had no offering to make to them he


would take his attendants along, carrying
fine sand with them which he let them
spread about the monastic compound. At
the monastery he would make his offering,
observe the precepts, and then go home.
His noble behaviour was reputed to be one
worthy of a Buddha-to-be. The Buddha,
during the twenty-four years of association
with Anathapindika, mostly praised him for
his charity. "I had practised charity over four
incalculable period and a hundred thousand
world-cycles. You are following my
footsteps." The great disciples like the
Venerable Sariputta usually discoursed to
Anathapindika on the benefits of giving in
charity. That is why the Venerable Ananda
said to him. "Householder, the laity who
wear white clothes cannot understand
clearly this word of the Dhamma" with
reference to the present discourse by the
Venerable Sariputta.
This should not be taken to mean that
the Buddha never discoursed to
Anathapindika on the cultivating of Insight
leading to Path-Knowledge and its Fruition.
In fact the Householder had heard the need
for Insight-development. Only that he had
never listened to such an elaborate
discussion running to nine turns (round) as

in the present discourse. As the SubCommentary on Anathathapindikovada


sutta has pointed out: "As a matter of fact,
the Bhagava had discoursed to him
(Anathapindika) on the subject of Insight
development as the straight course to the
attainment of the Ariya Path.")
Anathapindika passes away and is reborn in
the Tusita Deva Realm.
After admonishing Anathapindika the
Householder, the Venerable Sariputta and
Ananda departed. Not long after they had
left, Anathapindika passed away and was
reborn in the Tusita deva realm.
Then, around the middle watch of the
night the deva Anathapindika approached
the Buddha, made obeisance to the Bagava
in verse thus:
(Herein, before mentioning the verses
the reason for the deva Anathapindika's visit
to the Buddha should be noted. Being
reborn in the Tusita deva realm,
Anathapindika found out, was a great thing
full of sense pleasure. His body, three
gavutas long, was shining like a mass of
gold. His mansion, pleasure gardens, the
Wish Tree where he could get anything by

mere wishing, etc. were indeed alluring. The


deva reviews his past existence and saw
that his devotion to the Triple Gem had been
the causes of this resplendent fresh
existence. He considered his new deva life.
It was full of ease and comfort which could
easily make him drowned in sense
pleasures, forgetting the Good Doctrine. "I
must now go to the human world and sing in
praise of the Jetavana monastery (my past
deed of merit), the Samgha, the Buddha,
the Ariya Path, the Venerable Sariputta; only
on returning from the human world will I
start enjoying this freshly acquired life".
Thus be decided.)
Four Stanzas address to the Bahagava
1. "(Venerable Sir,) this Jetavana
monastery as the resort by day and by
night, of the Samgha (Comprising bhikkhus
who are Arahats as well as those training
themselves for Arahatship.) It is the
residence of the Bhagava, King of the
Dhamma (That is why) it is source of delight
to me.
(The Jetavana monastery was a
monastic complex comprising the Buddha's
Private (Scented) chamber, the square
Pinnacled monastery, a number of monastic

dwellings with exquisite ornate designs with


fruit trees, flowering trees and shrubbery
and restful seats. It was a religious premise
of rare elegance, a visitor's delight.
However, the real attraction of the Jetavana
monastery lay in its residents, the taint-free
ariyas such as the Buddha and his noble
disciples. And it was that spiritual beauty of
the place rather than the sensual attraction
that appealed to an ariya like
Anathapindika.)
2. "It is through action (i.e., volitional
activities associated with magga),
Knowledge (i.e., Right View and Right
Thinking), Dhamma (i.e., Right Effort, Right
Mindfulness and Right Concentration), and
virtuous living based on morality (i.e., Right
Speech, Right Action and Right Livelihood)
that beings are purified; they are not
purified through lineage or wealth.
(In this stanza Anathapindika extols the
Ariya Path of eight constituents.)
3. "That being so, the wise person,
discerning his own welfare (culminating in
Nibbana), should contemplate with right
perception the impermanence, the
woefulness and the unsubstantiality of five
aggregates (i.e., this body) which are the

object of Clinging. Contemplating thus, that


person is purified through realising the Four
Ariya Truths.
(This body, the mind-body complex
which one clings to as oneself, when
brought to its ultimate analysis by means of
Insight-development, is revealed as to its
true nature. As Insight fully develops into
Path-Knowledge, The Truth of Dukkha or
woefulness of repeated existences, is seen
through by the frill understanding of
phenomena. The Truth of the origin of
dukkha is seen through and discarded. The
Truth of cessation dukkha is realized by
direct experience. The Truth of the Path is
penetratingly understood by developing it.
Then the yogi is free from of the defilements
and purity is achieved. In this stanza
Anathapindika extols the development of
Insight and the realization of the PathKnowledge)
4. A certain bhikkhu reaches the other
shore (that is Nibbana). In this respect he is
equal to Sariputta. But Sariputta with his
knowledge, morality and calm (pacification
of asava) panna, sila, upasama, is the
noblest among those bhikkhus who reach
the other shore (that is Nibbana)"

(In this stanza Anathapindika extols the


virtues of the Venerable Sariputta.)
The deva Anathapindika addressed
those four stanzas to the Buddha. The
Buddha listened to them without making
any interruption, thus showing his approval.
Then the deva Anathapindika gladly
thinking, "The Teacher is pleased with these
words, of mine," made obeisance to
Bhagava and vanished there and then.
Then, when the night passed and
morning came, the Buddha addressed the
bhikkhus thus: "Bhikkhus, last night, about
the middle watch of the night, a certain
deva approached me, made obeisance to
me, and stood in a suitable place. Then he
addressed to me with these stanzas. The
Buddha recited to the bhikkhus the verses
spoken by the deva Anathapindika.
(Here, the Buddha did not mention the
name of Anathapindika because he wanted
the intuition of Ananda to be brought to the
fore.)
Accordingly, as soon as the Buddha
had spoken, the Venerable Ananda, without
hesitating a moment, said, "Venerable Sir,
that deva must have been the deva

Anathapidika. Venerable Sir, Anathapindika


the Householder had much devotion to the
Venerable Sariputta."
"Well said, Ananda, well said. Ananda,
you do have the right intuition, Ananda, that
deva is indeed the deva Anathapindika."
Thus said the Buddha.
(Here ends the story of Anathapindika the
Householder.)
3. The story of Citta, the Householder.
{short description of image}
(Both Anathapindika and Citta are
termed as gahapati, the English rendering
being 'Householders'. In Myanmar
renderings, Anathapindika is usually termed
as 'thuthay' whereas Citta is usually
rendered as 'thukywe' Both these Myanmar
terms are synonymous)
(a) The past aspiration of the Householder.
The Future-Citta, the Householder, was
born into a worthy family in the city of
Hamsavati during the time of Padumuttara
Buddha. On one occasion, while listening to
the Buddha's discourse, he saw a certain
disciple being named by the Buddha as the

foremost in expounding the Doctrine The


worthy man aspired to that distinction. After
making an extraordinary offering, he
expressed his wish that at some future
existence he be designated by a Buddha as
the foremost disciple in expounding the
Doctrine
In his existence as son of a hunter.
That worthy man fared in the deva
realm and the human realm for a hundred
thousand world-cycles. During the time of
Kassapa Buddha he was born as a son of a
hunter. When he came of age he took up the
vocation of hunter. One rainy day, he went
to the forest to hunt, carrying a spear While
searching for game he saw a bhikkhu sitting,
with his head covered with his robe of dirtrags, on a rock platform inside a natural
cavern. He thought that must be a bhikkhu
meditating. He hurried home and had two
pots cooked simultaneously, one in which
rice was boiled, the other, meat.
When the rice and the meat had been
cooked he saw two bhikkhus coming to his
house for alms-food. He invited them into
his house, took their alms-bowls, and
requested them to accept his offering of
alms-food, out of compassion for him.

Having had the two offerees seated, he left


his family to see to the service of alms-food
while he hurried back to the forest to offer
the alms-food to the meditating bhikkhu. He
carried the rice and the meat in a pot
properly covered up with banana leaves. On
the way he gathered various kinds of flowers
and packed them in some leaves. He went
to the bhikkhu in the cavern, filled his almsbowl with the alms-food, offered it and the
flowers to the bhikkhu reverentially.
Then he sat in a suitable place and said
to the bhikkhu, "Just as this offering of
delicious food and flowers makes me very
glad, may I, in the future existences in the
course of samsara be blessed with all kinds
of gifts; may flowers of five hues shower
down on me!" The bhikkhu saw that the
donor was destined to gain sufficient merit
leading to wining of magga phala and
taught him in detail the method of
contemplating the thirty-two aspects of
parts of the body.
That son of the hunter lived a life full of
good deeds and at his death he was reborn
in the deva realm. There he was blessed
with showers of flowers that rained down on
him up to knee-deep.

(b) Discipleship in his last existence.


That worthy man fared in the fortunate
destinations through out the world-cycle
that intervened the appearance of the two
Buddhas, and during the time of Gotama
Buddha he was reborn as the son of the Rich
Man in the town of Macchikasanda in the
Province of Magadha. At the time of his birth
flowers of five hues rained down over the
whole town up to knee-deep. His parents
said, "Our son has brought his own name.
For he has delighted the mind of the whole
town by being blessed with the wondrous
floral tribute of five colours. Let us call him
'Citta'."
When young Citta came of age he got
married and at the death of his father he
succeeded to the office of the Rich Man of
Macchikasanda. At that time the Venerable
Mahanama, one of the Group of Five
Ascetics came to Macchikasanda. Citta, the
Householder was full of reverential
adoration for the Venerable Mahanama for
his serenity. He took the alms-bowl of the
Venerable one, and invited him to his house
for offering alms-food. After the Venerable
one had finished his meal, Citta the
Householder took him to his orchard, had a
monastery built for him and requested him

to reside there as well as to accept daily


alms-food from his house. The Venerable
Mahanama consented out of compassion,
and seeing that the householder was
destined to acquire sufficient merit leading
to attainment of magga phala, used to
discourse to him extensively on the six
internal sense-bases and the six external
sense-bases i.e., sense-objects. This subject
was taught to Citta because he was a
person of middling intelligence,
majjhumpuggala.
As Citta the Householder had in his
past existences cultivated Insight into the
impermanence, woefulness (dukkha) and
unsubstantiality of mind and matter which
are conditioned phenomena, his present
efforts at Insight-meditation led him to the
Enlightenment stage of Never-Returner
(Anagami). (It is not mentioned in the
scriptures by which method of meditation be
attained Anagami phala. However,
considering his training, it might be
assumed that he won Path Knowledge by
meditating on the Sense-bases.)
[ Incidentally, the difference in the
attainments between Citta and
Anathapindika should be noted here.
Anithapindika the Householder, donor of the

Jetavana monastery in Savatthi was a


Stream-Enterer who delighted in charity,
Dana bhirata. Citta the Householder, donor
of the Ambataka monastery in
Macchikasanda, was a Never-Returner who
delighted in charity as well as in the
Dhamma-Dana bhirata, Dhammabhirata. ]
Householder Citta's delight in charity
and in the Dhamma:
A few instances:
A few instances of Citta's natural
delight in charity and in the Dhamma are
mentioned here as recorded in the Citta
Samyutta.
The first Isidatta Sutta.
At one time many bhikkhus were living
at the Ambataka monastery donated by
Citta the Householder in Macchikasanda.
One day Citta went to the monastery and
after making obeisance to the bhikkhu
elders invited them to an offering of food at
his home the next day. When the bhikkhu
elders got seated at the prepared seats the
next day Citta the Householder made
obeisance, sat in a suitable place, and said
to the Venerable Thera, the senior most

bhikkhu present there. "Venerable Sir,


'Diversity of Elements', 'Diversity of
Elements', Dhatu Nanattam it has been said.
To what extent are there the diversity of
Elements as taught by the Bhagava"
The Venerable Thera knew the answer
but he was diffident to give a reply to the
question, and the Venerable Thera remained
silent. For a third time too the Venerable
One kept his silence.
Then the Venerable Isidatta, the junior
most bhikkhu among the bhikkhus present,
thought, "bhikkhu elder Thera does not
answer the question, nor ask another
bhikkhu to answer. The Samgha by not
answering to Citta's question, makes Citta
appear as harassing. I shall save the
situation by answering the Householder's
question." He went near the Venerable
Thera and said "Venerable Sir, may I be
allowed to answer the question put by
Citta." And the Venerable Thera gave him
permission to do so. Then the Venerable
Isidatta returned to his seat and said to Citta
the Householder: "Householder, you asked
the question, 'Venerable Thera, 'Diversity of
Elements.' Diversity of Elements', it has
been said. To what extent are there the
Diversity of Elements?"

"Yes, Venerable Sir, that is so" replied


Citta. "Householder, as taught by the
Bhagava there are various Elements such
as:
Eye-element, (Cakkhu Dhatu) Element
of visual object, (Rupa Dhatu), Eyeconsciousness element; (Cakkhu Vinnana
Dhatu); Ear-element (Sota Dhatu), Element
of sound (Sadda Dhatu), Ear-consciousness
element (Sota Vinnana Dhatu), .. . p... MindElement (Mano Dhatu), Element of
phenomena (dhamma Dhatu), Mindconsciousness element (Mano Vinnana
Dhatu). Householder, these are the various
Elements, Nanatta Dhatu as taught by the
Bhagava."
Citta the Householder was satisfied
with the answer given by the Venerable
Isidatta and personally attended on the
Venerable One at the food offering. When,
after finishing the meal, the bhikkhus
returned to monastery, the Venerable Thera
said to the Venerable Isidatta, "Friend
Isidatta, you perceived the problem well, I
have no such perception. Therefore, friend
Isidatta, when similar questions are asked of
us, you may do the answering."

The second Isidatta sutta.


On another occasion when Citta the
Householder was making an offering of food
to the Samgha at his place before serving
the food he put this question to the
Venerable Thera: "Is the world permanent or
is it impermanent?" The question is
characteristic of wrong views, and implies
the arising or otherwise of such view. As in
the previous case, the Venerable Thera did
not answer although he knew it. When he
kept his silence for three repeated
questionings by the Householder the
Venerable Isidatta obtained the elder
Thera's permission to answer and replied to
the questioner: "When there is the
erroneous concept regarding the present
body or the five aggregates, Sakkaya ditthi,
wrong views arise; when there is no
erroneous concept regarding the five
aggregates wrong views do not arise."
Citta the Householder pursued the
problem with questions as to how the
erroneous concept regarding the present
body of five aggregates arise, and how that
concept does not arise. The Venerable
Isidatta gave analytical answers to the
satisfaction of the Householder (For the
complete set of questions and answers the

reader may see 'The Second Isidatta sutta, 1


Citta Samyuta, Salayatana Samyuta.)
After that a conversation between Citta
and the Venerable Isidatta took place as
follows:
(Citta) "From which place do you come,
Venerable Sir?"
(Isidatta) "I come from Avanti country."
(Citta) "Venerable Sir, in Avanti county
there is a friend of mine, whom I have never
met, by the name of Isidatta who had turned
bhikkhu. Have you met him, Venerable Sir?"
(Isidatta) "Yes, I have, Householder"
(Citta:) "Venerable Sir, where is that
bhikkhu now?"
reply

The Venerable Isidatta did not give a

(Citta) "Venerable Sir, are you my


friend whom I had never seen?"
(Isidatta:) "Yes, Householder"
(Citta:) "Venerable Sir, may the

Venerable Isidatta be pleased to stay in


Macchikasanda. The Ambataka monastery is
pleasant to live in. I will see to all the four
requisites (robes, alms-food, dwelling,
medicines)."
(Isidatta) "Householder, you speak well
(You say what is good.)" (The Venerable
Isidatta said so merely to express his
appreciation of the donation, but he did not
say so with the intention of accepting the
donation in any of the four requisites.)
Citta the Householder was delighted
with the answer given by the Venerable
Isidatta and personally attended on the
Venerable one in making offering of almsfood. When the bhikkhus got back to the
monastery, the Venerable Thera said to the
Venerable Isidatta in the same words as he
did previously (on the occasion of the First
Isidatta Sutta.)
Then the Venerable Isidatta considered
that after revealing his identify as an unseen
friend of Citta the Householder before
turning bhikkhu, it would not be proper for
him to stay in the monastery donated by the
Householder. So after tidying up his living
quarters and the monastery he took his
alms-bowl and great robe and left the

monastery for good, never to return to the


town of Macchikasanda.
At one time many bhikkhus are living
at the Ambataka monastery donated by
Citta the Householder in Macchikasanda.
Then Citta the Householder went to the
monastery and after paying respects to the
Samgha he invited them to his farmyard the
next day where his cows were kept. On the
following day the Samgha came to his
farmyard and sat in the seats prepared for
them. Then the Householder personally
offered milk-rice to the Samgha.
He was served the milk-rice in a gold
vessel by his servants at the same time the
Samgha were being served. For he was
accompanying the Samgha after the meal to
the monastery, he gave orders to his
servants to make offerings of remaining
milk-rice to suitable offerees. Then he
accompanied the Samgha to their
monastery.
It was scorching hot when the Samgha
left the Householder farmyard. Walking in
the hot sun a rich meal was a rather
inconvenient thing for the Samgha. Then the
Venerable Mahaka, the juniormost bhikkhu,
said to the Venerable Thera, the seniormost

bhikkhu, "Venerable Thera, would a cool


breeze in an overcast-sky with slight rain
drops he convenient for everyone?" And the
Venerable Thera replied, "Friend Mahaka, a
cool breeze in an overcast sky with slight
rain drops would be convenient for
everyone." Thereupon the Venerable
Mahaka, by his powers, changed the
weather, letting the cool breeze blow in an
overcast sky with slight rain drops.
Citta the Householder noted this event
as a marvellous power possessed by the
junior bhikkhu. When they got to the
monastery the Venerable Mahaka said to the
Venerable Thera, "Venerable Thera, is that
enough?" And the Venerable Thera replied,
"Friend Mahaka, that is enough, Friend
Mahaka, that is something done well, friend
Mahaka, that deserves reverence." After this
recognition of the Venerable Mahaka's
powers, all the bhikkhus returned to their
respective dwelling places (within the
monastery complex)
Then, Citta the Householder requested
the Venerable Mahaka to display his
miraculous powers. The Venerable One said,
"In that case, Householder, spread your
cloak at the door-step to my monastery. Put
a pile of grass from the bundle of grass on

the cloak." The Householder did as was


required of him. Then the Venerable Mahaka
entered the monastery, bolted the door from
inside and sent out flames through the
keyhole and through the edges of the door.
The flames burned up the grass but the
cloak remained unburnt. Then, Citta the
Householder picked up his cloak and, awestruck and gooseflash forming on his skin,
he sat in a suitable place.
Thereafter, the Venerable Mahaka
came out of the monastery said to Citta the
Householder, "Householder, is that
enough?" Citta replied, "Venerable Mahaka,
that is enough. Venerable Mahaka, that is
something accomplished. Venerable
Mahaka, that deserves reverence.
"Venerable Mahaka, may the Venerable
Mahaka be pleased to stay in
Macchikasanda. The Ambataka monastery is
pleasant to live in. I will see to the four
requisites (robes, alms-food, dwelling,
medicines)"
The Venerable Mahaka said,
"Householder, you say what is good."
However, Venerable Mahaka
considered that it would not be proper for
him to stay at the Ambataka monastery. So

after tidying up his living quarters and the


monastery, he took his alms-bowl and big
robe and left the place for good.
[ In the above two suttas, Citta the
Householder had great reverence and
admiration for the Venerable Isidatta and
the Venerable Mahaka in donating his
monastic complex to the two bhikkhus.
However, from the point of view of the
bhikkhus, the four requisites they had been
donated with were flawed because they
amounted to rewards for their actions
Isidatta for expounding the Dhamma, and
Mahaka for displaying miraculous power.
Hence, out of regard for the bhikkhu rules of
conduct, they left the place for good (The
Commentary and the Sub-Commentary are
silent on this point. ]
We have chosen these three suttas, the
two Isidatta suttas and the
Mahakapatihariya as examples of how Citta
the Householder cherished the Dhamma
The reader is earnestly advised to go
through the suttas in the Citta Samyutta,
Salayatana Samyutta .]
One day the two Chief Disciples
accompanied by a thousand bhikkhu
disciples paid a visit to the Ambataka

monastery. (At that time the Venerable


Sudhamma was the Abbot of the
monastery.) Citta the Householder, donor of
the monastery, made magnificent
preparations to honour the visiting Samgha
(without consulting the Venerable
Sudhamma). The Venerable Sudhamma took
exception to it and remarked, "There is one
thing missing in this lavish array of offerings
and that is sesamum cake." This was an
innuendo to belittle Citta the Householder
whose family in the earlier generation
consisted of a seller of sesamum cakes.
Citta made a suitably rude response in
vulgar language to the sarcastic remark of
the Abbot who was touched to the quick and
took the matter to the Bhagava. After
listening to the Bhagava's admonition, the
Abbot Venerable Suddhamma made amends
to Citta the Householder. Then, staying at
the Ambataka monastery, and practising the
Dhamma, the Venerable Sudhamma gained
Insight and attained Arahatship (This is as
mentioned in the Commentary on the
Anguttara Nikaya For details see the
Commentary on the Dhammapada, Book
One, and Vinaya Culavagga, 4- Patisaraniya
kamma.)
Citta's Pilgrimage to the Buddha.

(The following account is taken from


the Commentary on the Dhammapada.)
When the Venerable Sudhamma
attained Arahatship Citta the Householder
reflected thus "I have become a NeverReturner. But my stages of Enlightenment
from Sotapatti phala to Anagami phala had
been attained without even meeting with
the Bhagava. It behoves me to go and see
the Buddha now." He had five hundred carts
fully laden with provisions such as
sesamum, rice, ghee, molasses, honey,
clothing, etc., for the long journey to
Savatthi. He made a public invitation to the
populace in Macchikasanda that anyone,
bhikkhu, bhikkhuni, lay disciple or lay
female disciple, might, if they wished, join
him on a pilgrimage to the Buddha and that
he would see to every need of the pilgrims.
And in response to his invitation, there were
five hundred bhikkhus, five hundred
bhikkhunis, five hundred lay disciples and
five hundred lay female disciples who joined
him on the pilgrimage.
The two thousand pilgrims who joined
Citta the Householder plus the one thousand
of his entourage, totalling three thousand,
were well provided for the thirty-yojana

journey. However, at every yojana of his


camping on the way devas welcomed them
with temporary shelter and celestial food
such as gruel, eatables, cooked rice and
beverages and every one of the three
thousand pilgrims was attended on to his
satisfaction.
By travelling a yojana a day, meeting
with the devas' hospitality at every step, the
pilgrims reached Savatthi after a month. The
provisions carried along in five hundred
carts remained intact. They even had surfeit
of provisions offered by the devas and
human beings along the way which they
donated to other persons
On the day when the pilgrims were due
to arrive in Savatthi the Buddha said to the
Venerable Ananda. "Ananda, this evening
Citta the Householder accompanied by five
hundred lay disciples will be paying homage
to me."
Ananda asked, "Venerable Sir, are there
miracles to happen then?"
"Yes, Ananda, there will be miracles"
"In what manner will they happen,
Venerable Sir?"

"Ananda, when he comes to me, there


will rain a thick floral tribute of five hues
that will rise to knee-deep over an area of
eight karisas."( 1 karisa: a measure of land
equivalent to 1.75 acres. )
This dialogue between Buddha and the
Venerable Ananda aroused the curiosity of
the citizens of Savatthi. People passed on
the exciting news of Citta's arrival, saying,
"A person of great past merit by the name
of Citta, a householder, is coming to town.
Miracles are going to happen! He is arriving
today! We will not miss the opportunity of
seeing such a great person." They awaited
on both sides of the road the visitor and his
friends were coming by, ready with
presents.
When the pilgrim party got near the
Jetavana monastery the five hundred
bhikkhus of the party came first. Citta told
the five hundred lay female disciples to stay
behind, and follow later and went to the
Bhagava accompanied by five hundred lay
disciples. (It should be noted that disciples
paying homage to the Buddha were not an
unruly crowd but well-disciplined; whether
sitting or standing, they left a passage way
for the Buddha to come to his raised

platform, and they would remain motionless


and silent on either side of the aisle.)
Citta the Householder now approached
the aisle between a huge gathering of
devotees. Whichever direction the Ariya
disciple who had been established in the
Fruition of the three lower Paths glanced,
the people murmured, "That is Citta the
Householder!" He made a thrilling object in
that big gathering. Sutta the Householder
drew close to the Bhagava and he was
enveloped by the six Buddha-rays. He stroke
the Bhagava ankles with great reverence
and vigour and then the floral tribute of five
colours described earlier rained. People
cheered enthusiastically loud and long.
Citta the Householder spent one whole
month in close attendance on the Buddha
During that time he made a special request
to the Buddha and the Samgha not to go out
for alms-food, but to accept his offerings at
the monastery. All the pilgrims that had
accompanied him also were taken care of in
every aspect. In this month-long stay at the
Jetavana monastery none of his original
provisions needed to be used to feed
everyone, for devas and men made all sorts
of gifts to Citta the Householder.

At the end of one month Citta the


Householder made obeisance to the Buddha
and said "Venerable Sir, I came with the
intention of making offerings of my own
property to the Bhagava. I spent one month
on the way and another month here in the
Jetavana monastery. Still I have had no
opportunity to offer my own property, for I
have been blessed with all sorts of gifts from
devas and men. It would seem that even if I
were to stay here a year, I still may not have
the chance to make offerings of my own
property It is my wish to deposit all my
property I have brought here in this
monastery for the benefit of the Samgha.
May the Bhagava be pleased to show me
the place to do so.
The Buddha asked the Venerable
Ananda to find a suitable place for
depositing Citta's provisions; there the fivehundred cart-loads of provisions were
deposited and offered to the Samgha: Then
Citta the Householder returned to
Macchikasanda with the five hundred empty
carts, people and devas, seeing the empty
carts, remarked in mild rebuke "O, Citta, had
you done such deeds in the past as would
lead to your going about with empty carts?"
Then they loaded his empty carts to the full
with seven kinds of treasures. Citta also

received sufficient gifts of all kinds with


which he catered to the needs of the
pilgrims till he reached Macchikasanda in
ease and comfort
The Venerable Ananda paid his
obeisance to the Bhagava and said:
"Venerable Sir, Citta the Householder
took one month coming to Savatthi, and
spent another month at the Jetavana
monastery. During this period he had made
great offerings with gifts received from
devas and men. He had emptied his five
hundred carts of all provisions he had
brought, and he was returning to his place
with empty carts." However, people and
devas who saw the empty carts said to
them in mild rebuke "Citta, you had done
such deeds in the past as would lead to your
going about with empty carts7" And they
are said to have filled Citta's five hundred
carts with seven kinds of treasures. And
Citta is said to get home comfortably,
looking after the needs of his companions
with gifts received from devas and men.
"Venerable Sir, may I be allowed to ask
a question: Does Citta meet with such
abundance of honour and tribute only
because he was on a pilgrimage to the

Buddha? Would he meet the same kind of


honour and tribute if he were to go
elsewhere?"
The Bhagava said to the Venerable
Ananda: "Ananda, Citta the Householder will
receive the same kind of honour and
tributes whether he comes to me or goes
elsewhere. This is indeed so, Ananda
because Citta the Householder had been
one who had firm conviction about Kamma
and its consequences both in the mundane
aspect and the Supramundane aspect.
Further, he had been fully convinced about
the Supramundane benefits that the Triple
Gem are capable of. For a person of such
nature honour and tribute lines his path
wherever he goes.''
The Bhagava further uttered this verse:
(translation in prose):
"(Ananda,) the Ariya disciple who is
endowed with conviction (regarding the
mundane and the Supramundane aspects)
of one's own actions and morality, and is
possessed of following and wealth, is held in
reverence (by men and devas) wherever he
goes" (Dh, V 303).
At the end of the discourse many

hearers attained Path-Knowledge such as


Stream-Entry, etc.
(c) Citta designated as the foremost lay
disciple.
From that time onwards Citta the
Householder went about accompanied by
five hundred Ariya lay disciples. On another
occasion when the Buddha conferred
distinguished titles to lay disciples according
to their merit, he declared with reference to
the discourses made by Citta as recorded in
the Cula vagga of Salayatana samyutta:
"Bhikkhus, among my lay disciples who
are exponents of the Dhamma, Citta the
Householder is the foremost"
(The proficiency of Citta in expounding
the Dhamma may be gleaned from
Salyatana vagga Samyutta, 7- Citta
samyutta, 1- Samyojana Samyutta, and 5Pathana kamabhu sutta)
The Gilanadassana Sutta, an example of
Householder Citta's discourse given even on
his deathbed.
As became an Anagami ariya who was
the foremost expounder of the Dhamma

among lay disciples, Citta the Householder


gave a discourse even on his deathbed. This
story is given in Gilanadassana Samyutta in
Citta Samyutta.
Once Citta the Householder was
terminally ill. Then many devas who were
guardians of the Householder's premises,
guardians of the forest, guardians of certain
trees and guardians who had power over
herbs and deified trees, (because of huge
proportions), assembled before him and said
to him, "Householder, now make a wish
saying, 'May I be reborn as the Universal
Monarch when I die". Citta the Householder
replied to them, "Being a universal Monarch
is impermanent in nature, unstable in
nature. It is something that one must leave
behind at last."
His relatives and friends by his bedside
thought he was uttering those strange
words in a fit of delirium and said to him,
"Lord, be careful. Do not talk absentmindedly"
Citta the Householder said to them,
"You say, 'Lord be careful. Do not talk
absent-mindedly. With respect to what
words of mine do you say so?" And the
relatives and friends said, "Lord, you were

saying, Being a Universal Monarch is


impermanent in nature, unstable in nature.
It is something that one must leave behind
at last."'
Citta the Householder then said to
them, "O men, devas who are guardians of
my premises, guardians of the forest,
guardians of trees, guardians who have
power over herbs and defied trees, came
and said to me, 'Householder, now make a
wish saying, May I be reborn as the
universal Monarch when I die' So I told
them, "Being a Universal Monarch is
impermanent in nature, unstable in nature It
is something one must leave behind at last'
I was' not saying these words absentmindedly"
Thereupon Citta's friend and relatives
said to him, "Lord, what advantages did
these devas see in advising you to wish for
rebirth as Universal Monarch?"
Citta replied: "O men, those devas
thought, that this Householder Citta has
morality, has clean conduct, if he would
wish for it he could easily have his wish
fulfilled. One who is righteous can see
benefits accruing to the righteous.' This was
the advantage they saw in advising me to

wish for rebirth as a Universal Monarch I


replied to them, "Being a Universal Monarch
is impermanent in nature, unstable in
nature. It is something one must leave
behind at last.' I was not saying these words
absent-mindedly"
The friends and relatives of Citta the
Householder then asked him, "In that case,
Lord, give us some admonition" And Citta
made his last discourse thus:
"In that case, friend and relatives, you
should practise with the resolve, 'We will
have perfect confidence in the Buddha,
reflecting that:
1. The Buddha is called Araham because
he is worthy of homage by the greatest of
men, devas and brahmas;
2. The Buddha is called
Sammasambuddha because he knows all
things fundamentally and truly by his own
perfect wisdom;
3. The Buddha is called
Vijjacaranasampanna because he is
endowed with supreme Knowledge and
perfect practice of morality;

4. The Buddha is called Sugata because


he speaks only what is beneficial and true,
5. The Buddha is called Lokavidubecause
he knows all the three worlds;
6. The Buddha is called Annuttropurisa
dammasarathi because he is incomparable
in taming those who deserve to be tamed;
7. The Buddha is called Satthadeva
manussana because he is the Teacher of
devas and men;
8. The Buddha is called Buddha because
he makes known the Four Ariya Truths;
9. The Buddha is called Bhagavabecause
he is endowed with the six great qualities of
glory.
'We will have perfect confidence in the
Dhamma reflecting that:
1. The Teaching of the Bhagavi, the
Dhamma, is well expounded;
2. Its Truths are personally appreciable;
3. It is not delayed in its results;

4. It can stand investigation;


5. It is worthy of being perpetually borne
in mind;
6. Its Truths can be realized by the Ariyas
individually by their own effort and practice.
We will have perfect confidence in the
Samgha reflecting that:
1. The eight categories of Ariya
disciples of the Bhagava, the Samgha, are
endowed with the noble practice,
2. They are endowed with
straightforward uprightness;
3. They are endowed with right
conduct;
4. They are endowed with the
correctness in practice deserving reverence;
(Being thus endowed with these four
attributes-)
5. The eight categories of ariya
disciples of the Bhagava consisting of four
pairs are worthy of receiving offerings
brought even from afar,

6. They are worthy of receiving


offerings specially set aside for guests.
7. They are worthy of receiving
offerings made for the sake of acquiring
great merit for the hereafter;
8. They are worthy of receiving
obeisance;
9. They are the incomparable fertile
field for all to sow the seed of merit;
And also you should practice with the
resolve, "We shall always lay everything we
have to be at the disposal of donees who
have morality and who conduct themselves
well.'
Citta the Householder then made his
friends and relatives to be established in the
routine of paying reverence to the Buddha,
the Dhamma and the Samgha and in
charity. With those last words he expired.
(The scriptures do not specifically say in
which realm Citta the Householder was
reborn, but since he is an Anagami he is
presumed to be reborn in one of the fifteen
Brahma realms of the Fine Material Sphere

outside of the Non-material Sphere, most


probably in the Pure Abodes Suddha vasa
Brahma realm)
(Here ends the story of Citta the
Householder.)
4. The story of Hatthakalavaka of Uposatha
habit.
(a) The past aspiration of the Uposathahabituate
The Future-Hatthakalavaka was born
into a worthy family in the City of Hamsavati
during the time of Padumuttara Buddha. On
one occasion when he was listening to the
Buddha's sermon he saw a lay disciple being
designated the foremost among those lay
disciples who were accomplished in the
practice of the four ways of kind treatment
to others*. He emulated that man, and
making an extraordinary offering, he aspired
to that title. The Buddha prophesied that his
aspiration would be fulfilled.
(b) The last existence as Prince Alavaka.
That worthy man fared in the good
destinations for the entire one hundred
thousand world-cycles. During the time of

Gotama Buddha he was born as Prince


Alavaka, son of King Alavaka in the city of
Alavi.
(In this connection, the background
events beginning with the sporting
expedition of King Alavaka, to the
establishment in the Uposatha precepts of
Prince Alavaka, his attainment of Anagami
phala, and his following of five hundred lay
disciples established in the Uposatha
precept, have been described fully in The
Great Chronicle, Volume Four. The reader is
advised to refer to the relevant pages
therein.)
(c) Hatthakalavaka being designated as the
Foremost lay disciples.
One day Hatthakalavaka the Uposathahabituate visited the Bhagava accompanied
by five hundred lay disciples. After making
obeisance to the Bhagava he sat in a
suitable place. When the Bhagava saw the
big following of very sedate manners that
came with Hatthakalavaka, he said,
"Alavaka, you have a big following; what
sort of kind treatment do you extend to
them?" And Hatthakalavaka replied,
"Venerable Sir,

(1) I practise charity towards those


persons who would be delighted by my act
of charity.
(2) I use pleasant words to those who
would be delighted by pleasant words,
(3) I give necessary assistance to those
who are in need of such assistance and who
would be delighted by my assistance,
(4)And I treat those as my equals in
respect of those who would be delighted by
such treatment.
With reference to that conversation
between the Bhagava and Hatthakalavaka,
on another occasion, during the Bhagava's
residence at the Jetavana monastery, when
he was conferring titles to outstanding lay
disciples, he declared:
"Bhikkhus, among my lay disciples who
kindly treat their followers in four ways,
Hatthakalavaka is the foremost."
(Here ends the story of Hatthakalavaka the
Uposatha-Habituate.)
(Here ends the story of Hatthakalavaka)

* Four ways of kind treatment to


others: Sangaha - Vatthu: Liberality, kindly
speech, beneficial actions, impartiality (A.
IV, 32: VIII 24).
To be continued
TOP
This page at Nibbana.com was last
modified: 11/25/2004 18:19:38
Bravenet Hit Counter
Powered by Bravenet
View Statistics
Page Views Since 12-Jan- 2002
Site Meter
To be continued
BACK TO MAIN PAGE
1. The Story of the Brothers Tapussa and
Bhallika
{short description of image}
(a) The past aspirations of the two lay
male disciples.
(I shall describe the story of the brothers

Tapussa and Bhallika based on the


Commentary on the Anguttara Nikaya and
the Commentary on the Theragatha, the
Ekaka nipata.)
The Future-Tapussa and Future-Bhallika
were born into a worthy family in the city of
Hamsavati during the time of Padumuttara
Buddha. When they were attending to a
discourse by the Buddha, they saw two
disciples designated as the foremost
disciples in being the first of the Buddha's
disciples who were established in the Three
Refuges. The two brothers aspired to that
distinction and after making an
extraordinary offering, wished for that goal.
(Anguttara Commentary)
Other past existences in the
intervening period.
The two brothers lived a life full of
meritorious deeds and after passing away
from that memorable existence they never
fell to the miserable states of apaya but
were reborn only in the deva world and the
human world. The Future-Bhallika was
reborn, thirty-one world- cycles previous to
the present world-cycle, in a period which
was devoid of any Buddha, as a man who
offered all kinds of fruit to a Paccekabuddha

named Sumana. For that good deed he


fared only in the good destinations. During
the time of Sikhi Buddha he was born into a
brahmin family in the city of Arunavati. He
heard the news that the two merchant
brothers, Ujita and Ojita, had opportunity of
offering first alms-food to Sikhi Buddha who
had arisen from the seventh seven-day
abiding in the attainment in Cessation and
who was about to begin his eight seven-day
abiding in the attainment of Cessation He
went to see Sikhi Buddha together with his
friend, (the Future-Tapussa), and after
paying homage to the Buddha, requested
him to accept their alms-food offering the
next day. On the next day they made an
extra-ordinary offering to the Buddha and
said, "Venerable Sir, for this good deed, let
both of us get the opportunity of making the
first alms-food to the Buddha in the future.
The two friends fared in various
existences during which they performed
meritorious deeds together, resulting in
rebirth at the fortunate destinations. During
the time of Kassapa Buddha they were born
into the family of a cattle merchant. For a
long period of life lasting many years they
offered milk-food to the Samgha. (These
events are described in the Commentary on
the Theragattha.)

(b) Discipleship in their last existence.


The two friends fared in the fortunate
destinations for the infinite years that
constituted the interim period between the
two Buddhas. During the time of Gotama
Buddha before the Buddha won Perfect
Enlightenment, they were reborn as two
sons of a travelling merchant who carried on
their trade using a big caravan for carrying
the goods from place to place. Their native
town was called Asitancana (the
Commentary on Theragattharefers to it as
Pokkharavati). The elder brother was named
Tapussa; the younger, Bhallika.
They became householders and carried
on trading together using a caravan of five
hundred bullock carts. It was at that time
Gotama Buddha had won Perfect
Enlightenment, had passed seven times
seven days of abiding in the attainment of
Cessation, and was about to enter into the
eighth seven-days period of abiding in the
attainment of Cessation at the foot of a
'Linlun' tree, (the Sapium baccatum).
The caravan of the two merchant
brothers were then not far from the tree. At
that time the deva who had been mother to

the merchant brothers in the immediately


previous existence saw the dire need of the
Buddha for sustenance who, after staying
for forty-nine days (having last taken
Sujata's milk-rice in forty-nine morsels),
must eat that day for his survival. She
thought her two sons should very well
provide the food just in time. So she made
the bullocks unable to go using her powers.
The two brothers inspected the
bullocks, the carts, and all relevant
conditions that made the carts immobile.
They were at their wit's end to find the
reason. The deva mother of the previous
existence, seeing them disheartened,
possessed a man in the caravan and said to
them, "Dear sons, you are not harassed by
any demon or peta or naga but it is me, a
deva of the terrestrial realm, who was your
mother in your last existence, who have
done this. (Now, sons,) the Buddha who is
endowed with Ten Powers, is staying at the
foot of a 'Linlun' tree. Go and offer almsfood to the Buddha which will be the first
food he takes after attainment of
Buddhahood"
The two brothers were delighted by the
deva's word. And thinking that if they were
to cook alms-food it would take too much

time, they took some of their choicest


preserved food, put it in a gold salver, and
going near the Buddha, said, "Venerable Sir,
may you out of compassion, accept this
victual." The Buddha reviewed the situation
and considered what course the previous
Buddha followed in such a case. The four
Great Deva Kings then came to the Buddha
and offered an alms-bowl each, which was
of granite having the colour of the green
gram. The Buddha considered the great
benefit that would accrue to the four devas,
and so accepted all the four bowls, and
(placing them one a top the other,) willed
that the four bowls become one, and
accordingly, the four granite bowls became
a single alms-bowl with four rims.
The two brothers put their alms-food
into the Buddha's alms-bowl. (The Buddha
ate the food.) After the Buddha finished
eating it the brothers offered water for
drinking and washing. Then they made
obeisance to the Buddha and sat in a
suitable place. The Buddha gave them a
discourse at the end of which both the two
brothers were established in the 'Two
Refuges' (The story of the establishment of
the two brothers in the Two Refuges (dve
vacika saranagamana) has been described
in the Great Chronicle, Volume Two.)

After having established in the Two


Refuges, before departing the two brothers
said to the Buddha, "Venerable Sir, may the
Bhagava, out of compassion, bestow on us
something which we may revere every day"
The Buddha passed his right hand on the
head and gave them eight hairs as relics.
The brothers put the hairs in a gold casket
and took them home. Back at their town
they put up a shrine at the entrance of the
town of Asitancana where the eight relics
from the living Buddha were enshrined. On
uposatha (sabbath) days the shrine used to
emit Buddha-rays.
(c) The two brothers designated as
foremost lay disciples.
On another occasion when the Buddha
was residing at the Jetavana monastery and
conferred titles of distinction on lay disciples
accordingly to their merit, he declared
"Bhikkhus, among my lay disciples who
have taken refuge earliest in the Buddha
and the Dhamma the merchant brothers
Tapussa and Bhallika are the foremost."
The attainment of Path-Knowledge.
Tapussa and Bhallika were the earliest

of the Buddha's lay disciples who took


refuge in the Buddha and the Dhamma.
Later the Buddha made his first discourse,
the Dhammacakka at the Migadavana forest
near Baranasi. After that he went and
resided in Rajagaha. The two brothers got to
Rajagaha on a trading trip They visited the
Buddha, made obeisance and sat in a
suitable place. The Buddha gave discourse
to them at the end of which the elder
brother Tapussa was established in StreamEntry Knowledge and its Fruition. The
younger brother turned bhikkhu and in due
course attained Arahatship endowed with
the six Supernormal Powers. (Commentary
on the Theragattha, Book 1).
2. The story of the Rich Man Anathapindika
{short description of image}
(a) The past aspiration of the rich man.
The Future-Anathapindika. was born
into a wealthy family in the city of
Hamsavati during the time of Padumuttara
Buddha. When he was attending to a
sermon by the Buddha he saw a lay disciple
being designated as the foremost lay
disciple among those who delight in charity.
He had a strong desire to become such a
distinguished disciple and after making an

extra-ordinary offering to the Buddha he


expressed his aspiration before the Buddha.
(b) His last existence as a Rich Man.
That worthy man fared in fortunate
destinations for the whole hundred thousand
world-cycles and during the time of Gotama
Buddha he was born as the son of Sumana,
the Rich Man of Savatthi. His name given by
his parents was Sudattha.
How he came to be known as
'Anathapindika'
Sudattha in time became the head of a
family. He earned the reputation of 'one who
gives food to the destitute' which in Pali
means. (Anatha, (destitutes) + pindika (ricegiver), hence Anathapindika.) For more
details about this remarkable man, consult
The Great Chronicle, Volume Three. Here
only a brief sketch will be given as described
in the Commentary on the Anguttara
Nikaya.)
One day Anathapindika got to Rajagaha
on a trading trip where he visited his friend
the Rich Man of Rajagaha. There he learned
the great news that the Buddha had arisen
in the world. He could not wait till the city

gates of Rajagaha were open in the next


morning, such was his zeal to meet the
Buddha. So he left the city at dawn with the
devas helping him to have the gate open for
his passage. He saw the Buddha, got the
benefit of a discourse by the Buddha, and
was established in the Fruition of Stream
Entry-Knowledge. On the next day he made
a great offering to the Buddha and the
Samgha and got the Buddha's consent to
come to Savatthi. He returned to Savatthi.
On the way he made arrangements with his
friends providing them with one lakh of
money at each place to have a monastery
built for the temporary residence of the
Buddha and his company of bhikkhus, at
intervals of one yojana. The distance
between Rhjagaha and Savatthi being fortyfive Yojanas, he spent forty five lakhs on the
forty-five temporary transit monasteries. At
Savatthi he acquired a wide park, the
pleasure garden of Prince Jeta for a sum of
money measured in the number of gold
coins spread over the entire piece of
property with their rims touching one
another. It amounted to eighteen crores. On
that piece of land he built a (golden)
monastery costing another eighteen crores.
At the formal dedication ceremony of the
Jetavana monastery (meaning monastery
built on Jeta's garden') which lasted for

three months (some say five months, some


even nine months), a lavish feast was
thrown where guests were provided with
every need both in the mornings and in the
daytime It cost him a further eighteen crores
(c) Anathapindika the foremost giver.
The Jetavana monastery alone
accounted for fifty-four crores. The regular
donations to the Buddha and the Samgha
consisted of the following offerings:
*
five hundred bhikkhus were offered
with alms-food every day by the ticket
system. (Salaka bhatta drawing lots)
*
five hundred bhikkhus were offered
with alms-food once during the waxing
period, of the month and once during the
waning period.
*
five hundred bhikkhus were offered
with rice gruel every day by the ticket
system.
*
five hundred bhikkhus were offered
with rice gruel once during the waxing
period of the month and once during the
waning period.
*
daily offerings of alms-food were
made to,
*

a) five hundred bhikkhus who had


arrived in Savatthi recently and who had not
acquainted themselves with the daily route
for collecting alms-food,
b) five hundred bhikkhus who
were about to go on a journey;
were sick;

c) five hundred bhikkhus who

d) five hundred bhikkhus who


tended the sick bhikkhus;
*
there was always seating place for
five hundred bhikkhus at any time at
Anathapindika's house.
Hence, on another occasion when the
Buddha, while residing at the Jetavana
monastery was conferring titles to lay
disciples according to their merit, he
declared. "Bhikkhus, among my lay disciples
who delight in giving, Sudattha, the
householder, known as Anathapindika is the
foremost"
The Anathapindikovada sutta, the favourite
discourse of Anathapindika.
(Here we shall give a condensed

account of the Anathapindikovada sutta


which Anathapindika liked very much. A full
account of this discourse is contained in
Uparipannasa.)
During the Buddha's residence at the
Jetavana monastery in Savatthi,
Anathapindika, the Householder, was sick in
pain, and gravely ill. Then Anathapindika the
householder, called an attendant and said to
him, "O man, go to the Bhagava and
approach him prostrating yourself at his feet
carrying my words. Say to the Bhagava,
'Venerable Sir, Anathapindika, the
householder, is sick in pain, and gravely ill.
He pays homage with his head at the feet of
the Bhagava' (Further,) go to the Venerable
Sariputta, and approach him, prostrating
yourself at his feet, carrying my words. Say
to the Venerable Sariputta, 'Venerable Sir,
Anathapindika the householder, is sick in
pain, and gravely ill. He pays homage with
his feet at the feet of the Venerable
Sariputta ' And also say thus. 'Venerable Sir,
may the Venerable Sariputta, out of
compassion, come to the house of
Anathapindika.
(When Anathapindika was in good
health, he usually paid a visit to the Buddha
at least once a day, and twice or three if he

could manage it. But now that he was on his


death bed he was sending an attendant as
messenger.)
"Very well, Sir, "replied the attendant to
Anathapindika, and went to the Bhagava. He
paid homage to the Bhagava prostrating
himself at his feet, and said to the Bhagava
as instructed by his master. Then it was
nearly sundown. He next went to the
Venerable Sariputta, approached him
prostrating himself at his feet, and said to
the Venerable one as instructed by his
master, requesting the Venerable one to
come to Anathapindika's house. The
Venerable Sariputta signified his acceptance
by remaining silent.
Then, the Venerable Sariputta, rerobing himself carrying his alms-bowl and
great robe, went to the house of
Anathapindika the householder,
accompanied by the Venerable Ananda as
his attendant (in place of another bhikkhu
which was the custom); and there, after
taking the seat prepared for him, asked
Anathapindika, the householder
"Householder, are you feeling well? Are you
feeling better? Is your pain decreasing and
not increasing? Does it appear to be
decreasing and not increasing?"

Anathapindika, the householder,


replied to the Venerable Sariputta how he
was feeling unwell, how he was not feeling
any better, how his pain was increasing and
not decreasing, and how it appeared to be
increasing and not decreasing, giving four
examples.
The Venerable Sariputta knew that the
illness of the Householder was not
controllable but that it would end only with
this death. So he considered it important not
to talk about anything but to give a
discourse that would be of benefit to him.
He gave the following discourse in a
comprehensive manner. Since there is no
possibility of checking an ailment which will
end only with the death of the sufferer who,
being under the influence of craving, conceit
and wrong view, is attached to the six
sense-doors, the six sense-objects, the six
kinds of consciousness, the six kinds of
contact, the six kinds of sensation, etc.) He
said, "Householder, you should practise
thus;
'I will have no attachment, by way of
either Craving or Conceit or Wrong view, for
the eye, which is corporeality with
sensitivity of seeing, then the consciousness

which is dependent on the eye (through a


subtle fondness nikanti tanha for the eye)
will not arise in me! Householder, you
should practise the Threefold Training in this
way.
(Herein. "You should practise thus 'I will
have no attachment to the eye' is said to
exhort the Householder to view the eye as
impermanent, woeful (dukkha) and
unsubstantial. This is so because if one
views the eye as impermanent, Conceit
cannot have any foothold, i.e., it cannot
arise, if one views the eye as woeful
(dukkha) . Craving attachment to the eye as
'my eye' cannot arise; if one views that eye
as unsubstantial, the Wrong View of a
personal identity or the ego as 'my Self
cannot arise. Hence to be free of the
misconceptions through Conceit, Craving
and Wrong View, one should repeatedly view
the eye as impermanent, woeful (dukkha)
and unsubstantial.
The three misconceptions of Conceit,
Craving and Wrong View are crude mental
States. Even when those misconceptions
may disappear there is a subtle fondness
(nikanti) for the eye that tends to persist in
one. The Venerable Sariputta exhorts the
Householder to have his consciousness to

be free of this subtle fondness


The same applies to the five other
sense bases such as ear, nose, etc. and also
to sense-objects, etc.)
Having exhorted Anathapindika to train
himself to be free of attachment to the eye
through Conceit, Craving and Wrong View,
and also to have no lingering fondness for
the eye, the Venerable Sariputta further
exhorted him as follows,
"That beings so, Householder, you
should practise thus 'I will have no
attachment for the ear .. . p.. the nose . . . p.
., the tongue .. . p . for the mind, the mindbase; (not even a subtle fondness for the
mind)' (1)
"That being so, Householder, you
should practise thus; 'I will have no
attachment for visual objects .. . p...
sounds . . . p .. odours . . . p... tangible
objects ... p... mind-objects (not even a
subtle fondness for mind-objects).' (2)
"That being so, Householder, you
should practise thus: 'I will have no
attachment for eye-consciousness ... p ...
ear-consciousness ... p... nose

consciousness ... p . body-consciousness ...


p ... mind consciousness (not even a subtle
fondness for mind-consciousness.) (3)
"That being so, Householder, you
should practise thus" 'I will have no
attachment for eye-contact ... p ... earcontact ... p... nose-contact ... tonguecontact ... p ... body-contact ... p ... mindcontact (not even a subtle fondness mindcontact) ' (4)
"That being so, Householder, you
should practise thus: 'I will have no
attachment for sensation arising out of eyecontact ... p... sensation arising out of earcontact sensation arising out of nosecontact ... p ...sensation arising out of
tongue-contact ... p ... sensation arising out
of body-contact ... p ... sensation arising out
of mind-contact (not even a subtle fondness
for sensation arising out of mind-contact).'
(5)
"That being so, Householder, you
should practise thus: 'I will have no
attachment for the Element of solidity ...
p ... the Element of cohesion ... p ... the
Element of heat ... p ... the Element of
motion ... p .. the Element of Space ... p ...
the Element of consciousness (not even a

subtle fondness for the element of


consciousness.)' (6)
"That being so, Householder, you
should practise thus: 'I will have no
attachment for corporeality ... p ... sensation
... p... perception ... p ... volitional activities
consciousness (not even subtle fondness for
consciousness).' (7)
"That being so, Householder, you
should practise thus: 'I will have no
attachment for the Jhana of infinity of Space
... the Jhana of infinity of consciousness ...
p ... the Jhana of Nothingness ... p ... the
Jhana of Neither-consciousness-nor-non
consciousness (not even a subtle fondness
for the Jhana of Neither-consciousness-nornon-consciousness).' (8)
"That being so, Householder, you
should practise thus. 'I will have no
attachment for the present world; then the
consciousness which is dependent on the
present world (through a subtle fondness for
the present world) will not arise in me.'
Householder, you should practise the
Threefold Training in this way.
"That being so, Householder, you
should practise thus: 'I will have no

attachment for the hereafter; then the


consciousness which is dependent on the
hereafter (through a subtle fondness for the
hereafter will not arise in me. Householder,
you should practise the Threefold Training in
this way.
(From the first to eight rounds of
exposition the sentient world is being
referred to. In the last (ninth) round, 'the
present world' refers to volitional activities
related to dwelling, food and raiment and
other possessions; 'the hereafter' means all
forms of existence beyond the human
existence. The Venerable Sariputta, by
mentioning the hereafter, hints that the
Householder should not crave for grand
mansions, gorgeous food and raiment, etc.,
in any of the celestial world.)
Thus the Venerable Sariputta give a
comprehensive discourse in nine turns (on
the same theme). It may be noted that the
three roots, Craving, Conceit and Wrong
View, are completely eliminated out on
attainment of Arahatta phala. Of the three,
Wrong View is eradicated when StreamEntry Knowledge in gained. The Venerable
Sariputta repeatedly exhorted
Anathapindika to practise so that no
attachment to anything arises in the mind

through any of these misconceptions. This


connotes that Arahattaphala should be the
goal. This theme he impressed on the
Householder by nine different factors, viz.
Sense-doors, Sense-objects, Consciousness,
Contact, Sensation, Dhatu Elements,
Khandha aggregates, Jhana of the Nonmaterial Sphere, and all things knowable,
sabba dhamma. The voidness, the
emptiness, the unreality of these
phenomena is comprehended when one
attains Arahattaphala.)
When the discourse had ended,
Anathapindika the Householder wept
bitterly. Then the Venerable Ananda said to
Anathapindika, the Householder:
"Householder, are you attached to your
possessions? Householder, are you wavering
about the meritorious deeds?"
"Venerable Sir," replied Anathapindika,
"I am not attached to my possessions. Nor
am I wavering. I have indeed for a long time
attended upon the Bhagava. I have also
attended upon the bhikkhus who are worthy
of respect. But, I have never heard such
words of the Dhamma before.
"Householder, the laity who wear white
cloths cannot understand clearly this word

of the Dhamma. (For lay persons it is not


easy to follow the exhortation to break away
from the dear ones such as wife and
children, and various other possessions such
as valued attendants, fertile fields, etc..)
Householder, this word of the Dhamma can
be understood only by bhikkhus (Only
bhikkhu can appreciate such admonition )"
"Venerable Sariputta, I beg of you. Let
this word of the Dhamma be made clear to
the laity who wear white cloths. Venerable
Sir, there are many worthy men whose
understanding is not clouded by the dust of
defilements. For them it is a great loss in not
being able to see the Supramundane for not
having heard the Dhamma. There are likely
to be people who will be able to fully
understand the Dhamma and win
Arahatship only if you expound the Dhamma
to them."
("I have never heard such words of the
Dhamma before." These words spoken by
Anathapindika needs to be explained. It is
not that the Householder was never before
admonished by the Buddha using words of
the same profound meaning. But the
Doctrine leading to Arahattaphala
expounded by means of such a
comprehensive arrangement involving nine

different turns (or rounds) as the six sensedoors, the six sense-objects, the six kinds of
Consciousness, the six Elements, the
Aggregates, the four jhanas of the Nonmaterial Sphere, the present world and the
hereafter, through all manner of knowing
them, i.e., seeing, hearing, attaining,
cognizing, has never been discoursed to him
before.
Explained in another way: Charity and
the delight in giving away is the hallmark of
Anathapindika's character. Never would he
pay a visit to the Buddha or to bhikkhus
worthy of respect empty-handed: in the
mornings he would take gruel and eatables
to them, in the afternoons, ghee, honey or
molasses, etc.. Even on some rare occasions
when he had no offering to make to them he
would take his attendants along, carrying
fine sand with them which he let them
spread about the monastic compound. At
the monastery he would make his offering,
observe the precepts, and then go home.
His noble behaviour was reputed to be one
worthy of a Buddha-to-be. The Buddha,
during the twenty-four years of association
with Anathapindika, mostly praised him for
his charity. "I had practised charity over four
incalculable period and a hundred thousand
world-cycles. You are following my

footsteps." The great disciples like the


Venerable Sariputta usually discoursed to
Anathapindika on the benefits of giving in
charity. That is why the Venerable Ananda
said to him. "Householder, the laity who
wear white clothes cannot understand
clearly this word of the Dhamma" with
reference to the present discourse by the
Venerable Sariputta.
This should not be taken to mean that
the Buddha never discoursed to
Anathapindika on the cultivating of Insight
leading to Path-Knowledge and its Fruition.
In fact the Householder had heard the need
for Insight-development. Only that he had
never listened to such an elaborate
discussion running to nine turns (round) as
in the present discourse. As the SubCommentary on Anathathapindikovada
sutta has pointed out: "As a matter of fact,
the Bhagava had discoursed to him
(Anathapindika) on the subject of Insight
development as the straight course to the
attainment of the Ariya Path.")
Anathapindika passes away and is reborn in
the Tusita Deva Realm.
After admonishing Anathapindika the
Householder, the Venerable Sariputta and

Ananda departed. Not long after they had


left, Anathapindika passed away and was
reborn in the Tusita deva realm.
Then, around the middle watch of the
night the deva Anathapindika approached
the Buddha, made obeisance to the Bagava
in verse thus:
(Herein, before mentioning the verses
the reason for the deva Anathapindika's visit
to the Buddha should be noted. Being
reborn in the Tusita deva realm,
Anathapindika found out, was a great thing
full of sense pleasure. His body, three
gavutas long, was shining like a mass of
gold. His mansion, pleasure gardens, the
Wish Tree where he could get anything by
mere wishing, etc. were indeed alluring. The
deva reviews his past existence and saw
that his devotion to the Triple Gem had been
the causes of this resplendent fresh
existence. He considered his new deva life.
It was full of ease and comfort which could
easily make him drowned in sense
pleasures, forgetting the Good Doctrine. "I
must now go to the human world and sing in
praise of the Jetavana monastery (my past
deed of merit), the Samgha, the Buddha,
the Ariya Path, the Venerable Sariputta; only
on returning from the human world will I

start enjoying this freshly acquired life".


Thus be decided.)
Four Stanzas address to the Bahagava
1. "(Venerable Sir,) this Jetavana
monastery as the resort by day and by
night, of the Samgha (Comprising bhikkhus
who are Arahats as well as those training
themselves for Arahatship.) It is the
residence of the Bhagava, King of the
Dhamma (That is why) it is source of delight
to me.
(The Jetavana monastery was a
monastic complex comprising the Buddha's
Private (Scented) chamber, the square
Pinnacled monastery, a number of monastic
dwellings with exquisite ornate designs with
fruit trees, flowering trees and shrubbery
and restful seats. It was a religious premise
of rare elegance, a visitor's delight.
However, the real attraction of the Jetavana
monastery lay in its residents, the taint-free
ariyas such as the Buddha and his noble
disciples. And it was that spiritual beauty of
the place rather than the sensual attraction
that appealed to an ariya like
Anathapindika.)
2. "It is through action (i.e., volitional

activities associated with magga),


Knowledge (i.e., Right View and Right
Thinking), Dhamma (i.e., Right Effort, Right
Mindfulness and Right Concentration), and
virtuous living based on morality (i.e., Right
Speech, Right Action and Right Livelihood)
that beings are purified; they are not
purified through lineage or wealth.
(In this stanza Anathapindika extols the
Ariya Path of eight constituents.)
3. "That being so, the wise person,
discerning his own welfare (culminating in
Nibbana), should contemplate with right
perception the impermanence, the
woefulness and the unsubstantiality of five
aggregates (i.e., this body) which are the
object of Clinging. Contemplating thus, that
person is purified through realising the Four
Ariya Truths.
(This body, the mind-body complex
which one clings to as oneself, when
brought to its ultimate analysis by means of
Insight-development, is revealed as to its
true nature. As Insight fully develops into
Path-Knowledge, The Truth of Dukkha or
woefulness of repeated existences, is seen
through by the frill understanding of
phenomena. The Truth of the origin of

dukkha is seen through and discarded. The


Truth of cessation dukkha is realized by
direct experience. The Truth of the Path is
penetratingly understood by developing it.
Then the yogi is free from of the defilements
and purity is achieved. In this stanza
Anathapindika extols the development of
Insight and the realization of the PathKnowledge)
4. A certain bhikkhu reaches the other
shore (that is Nibbana). In this respect he is
equal to Sariputta. But Sariputta with his
knowledge, morality and calm (pacification
of asava) panna, sila, upasama, is the
noblest among those bhikkhus who reach
the other shore (that is Nibbana)"
(In this stanza Anathapindika extols the
virtues of the Venerable Sariputta.)
The deva Anathapindika addressed
those four stanzas to the Buddha. The
Buddha listened to them without making
any interruption, thus showing his approval.
Then the deva Anathapindika gladly
thinking, "The Teacher is pleased with these
words, of mine," made obeisance to
Bhagava and vanished there and then.
Then, when the night passed and

morning came, the Buddha addressed the


bhikkhus thus: "Bhikkhus, last night, about
the middle watch of the night, a certain
deva approached me, made obeisance to
me, and stood in a suitable place. Then he
addressed to me with these stanzas. The
Buddha recited to the bhikkhus the verses
spoken by the deva Anathapindika.
(Here, the Buddha did not mention the
name of Anathapindika because he wanted
the intuition of Ananda to be brought to the
fore.)
Accordingly, as soon as the Buddha
had spoken, the Venerable Ananda, without
hesitating a moment, said, "Venerable Sir,
that deva must have been the deva
Anathapidika. Venerable Sir, Anathapindika
the Householder had much devotion to the
Venerable Sariputta."
"Well said, Ananda, well said. Ananda,
you do have the right intuition, Ananda, that
deva is indeed the deva Anathapindika."
Thus said the Buddha.
(Here ends the story of Anathapindika the
Householder.)
3. The story of Citta, the Householder.

{short description of image}


(Both Anathapindika and Citta are
termed as gahapati, the English rendering
being 'Householders'. In Myanmar
renderings, Anathapindika is usually termed
as 'thuthay' whereas Citta is usually
rendered as 'thukywe' Both these Myanmar
terms are synonymous)
(a) The past aspiration of the Householder.
The Future-Citta, the Householder, was
born into a worthy family in the city of
Hamsavati during the time of Padumuttara
Buddha. On one occasion, while listening to
the Buddha's discourse, he saw a certain
disciple being named by the Buddha as the
foremost in expounding the Doctrine The
worthy man aspired to that distinction. After
making an extraordinary offering, he
expressed his wish that at some future
existence he be designated by a Buddha as
the foremost disciple in expounding the
Doctrine
In his existence as son of a hunter.
That worthy man fared in the deva
realm and the human realm for a hundred
thousand world-cycles. During the time of

Kassapa Buddha he was born as a son of a


hunter. When he came of age he took up the
vocation of hunter. One rainy day, he went
to the forest to hunt, carrying a spear While
searching for game he saw a bhikkhu sitting,
with his head covered with his robe of dirtrags, on a rock platform inside a natural
cavern. He thought that must be a bhikkhu
meditating. He hurried home and had two
pots cooked simultaneously, one in which
rice was boiled, the other, meat.
When the rice and the meat had been
cooked he saw two bhikkhus coming to his
house for alms-food. He invited them into
his house, took their alms-bowls, and
requested them to accept his offering of
alms-food, out of compassion for him.
Having had the two offerees seated, he left
his family to see to the service of alms-food
while he hurried back to the forest to offer
the alms-food to the meditating bhikkhu. He
carried the rice and the meat in a pot
properly covered up with banana leaves. On
the way he gathered various kinds of flowers
and packed them in some leaves. He went
to the bhikkhu in the cavern, filled his almsbowl with the alms-food, offered it and the
flowers to the bhikkhu reverentially.
Then he sat in a suitable place and said

to the bhikkhu, "Just as this offering of


delicious food and flowers makes me very
glad, may I, in the future existences in the
course of samsara be blessed with all kinds
of gifts; may flowers of five hues shower
down on me!" The bhikkhu saw that the
donor was destined to gain sufficient merit
leading to wining of magga phala and
taught him in detail the method of
contemplating the thirty-two aspects of
parts of the body.
That son of the hunter lived a life full of
good deeds and at his death he was reborn
in the deva realm. There he was blessed
with showers of flowers that rained down on
him up to knee-deep.
(b) Discipleship in his last existence.
That worthy man fared in the fortunate
destinations through out the world-cycle
that intervened the appearance of the two
Buddhas, and during the time of Gotama
Buddha he was reborn as the son of the Rich
Man in the town of Macchikasanda in the
Province of Magadha. At the time of his birth
flowers of five hues rained down over the
whole town up to knee-deep. His parents
said, "Our son has brought his own name.
For he has delighted the mind of the whole

town by being blessed with the wondrous


floral tribute of five colours. Let us call him
'Citta'."
When young Citta came of age he got
married and at the death of his father he
succeeded to the office of the Rich Man of
Macchikasanda. At that time the Venerable
Mahanama, one of the Group of Five
Ascetics came to Macchikasanda. Citta, the
Householder was full of reverential
adoration for the Venerable Mahanama for
his serenity. He took the alms-bowl of the
Venerable one, and invited him to his house
for offering alms-food. After the Venerable
one had finished his meal, Citta the
Householder took him to his orchard, had a
monastery built for him and requested him
to reside there as well as to accept daily
alms-food from his house. The Venerable
Mahanama consented out of compassion,
and seeing that the householder was
destined to acquire sufficient merit leading
to attainment of magga phala, used to
discourse to him extensively on the six
internal sense-bases and the six external
sense-bases i.e., sense-objects. This subject
was taught to Citta because he was a
person of middling intelligence,
majjhumpuggala.

As Citta the Householder had in his


past existences cultivated Insight into the
impermanence, woefulness (dukkha) and
unsubstantiality of mind and matter which
are conditioned phenomena, his present
efforts at Insight-meditation led him to the
Enlightenment stage of Never-Returner
(Anagami). (It is not mentioned in the
scriptures by which method of meditation be
attained Anagami phala. However,
considering his training, it might be
assumed that he won Path Knowledge by
meditating on the Sense-bases.)
[ Incidentally, the difference in the
attainments between Citta and
Anathapindika should be noted here.
Anithapindika the Householder, donor of the
Jetavana monastery in Savatthi was a
Stream-Enterer who delighted in charity,
Dana bhirata. Citta the Householder, donor
of the Ambataka monastery in
Macchikasanda, was a Never-Returner who
delighted in charity as well as in the
Dhamma-Dana bhirata, Dhammabhirata. ]
Householder Citta's delight in charity
and in the Dhamma:
A few instances:

A few instances of Citta's natural


delight in charity and in the Dhamma are
mentioned here as recorded in the Citta
Samyutta.
The first Isidatta Sutta.
At one time many bhikkhus were living
at the Ambataka monastery donated by
Citta the Householder in Macchikasanda.
One day Citta went to the monastery and
after making obeisance to the bhikkhu
elders invited them to an offering of food at
his home the next day. When the bhikkhu
elders got seated at the prepared seats the
next day Citta the Householder made
obeisance, sat in a suitable place, and said
to the Venerable Thera, the senior most
bhikkhu present there. "Venerable Sir,
'Diversity of Elements', 'Diversity of
Elements', Dhatu Nanattam it has been said.
To what extent are there the diversity of
Elements as taught by the Bhagava"
The Venerable Thera knew the answer
but he was diffident to give a reply to the
question, and the Venerable Thera remained
silent. For a third time too the Venerable
One kept his silence.
Then the Venerable Isidatta, the junior

most bhikkhu among the bhikkhus present,


thought, "bhikkhu elder Thera does not
answer the question, nor ask another
bhikkhu to answer. The Samgha by not
answering to Citta's question, makes Citta
appear as harassing. I shall save the
situation by answering the Householder's
question." He went near the Venerable
Thera and said "Venerable Sir, may I be
allowed to answer the question put by
Citta." And the Venerable Thera gave him
permission to do so. Then the Venerable
Isidatta returned to his seat and said to Citta
the Householder: "Householder, you asked
the question, 'Venerable Thera, 'Diversity of
Elements.' Diversity of Elements', it has
been said. To what extent are there the
Diversity of Elements?"
"Yes, Venerable Sir, that is so" replied
Citta. "Householder, as taught by the
Bhagava there are various Elements such
as:
Eye-element, (Cakkhu Dhatu) Element
of visual object, (Rupa Dhatu), Eyeconsciousness element; (Cakkhu Vinnana
Dhatu); Ear-element (Sota Dhatu), Element
of sound (Sadda Dhatu), Ear-consciousness
element (Sota Vinnana Dhatu), .. . p... MindElement (Mano Dhatu), Element of

phenomena (dhamma Dhatu), Mindconsciousness element (Mano Vinnana


Dhatu). Householder, these are the various
Elements, Nanatta Dhatu as taught by the
Bhagava."
Citta the Householder was satisfied
with the answer given by the Venerable
Isidatta and personally attended on the
Venerable One at the food offering. When,
after finishing the meal, the bhikkhus
returned to monastery, the Venerable Thera
said to the Venerable Isidatta, "Friend
Isidatta, you perceived the problem well, I
have no such perception. Therefore, friend
Isidatta, when similar questions are asked of
us, you may do the answering."
The second Isidatta sutta.
On another occasion when Citta the
Householder was making an offering of food
to the Samgha at his place before serving
the food he put this question to the
Venerable Thera: "Is the world permanent or
is it impermanent?" The question is
characteristic of wrong views, and implies
the arising or otherwise of such view. As in
the previous case, the Venerable Thera did
not answer although he knew it. When he
kept his silence for three repeated

questionings by the Householder the


Venerable Isidatta obtained the elder
Thera's permission to answer and replied to
the questioner: "When there is the
erroneous concept regarding the present
body or the five aggregates, Sakkaya ditthi,
wrong views arise; when there is no
erroneous concept regarding the five
aggregates wrong views do not arise."
Citta the Householder pursued the
problem with questions as to how the
erroneous concept regarding the present
body of five aggregates arise, and how that
concept does not arise. The Venerable
Isidatta gave analytical answers to the
satisfaction of the Householder (For the
complete set of questions and answers the
reader may see 'The Second Isidatta sutta, 1
Citta Samyuta, Salayatana Samyuta.)
After that a conversation between Citta
and the Venerable Isidatta took place as
follows:
(Citta) "From which place do you come,
Venerable Sir?"
(Isidatta) "I come from Avanti country."
(Citta) "Venerable Sir, in Avanti county

there is a friend of mine, whom I have never


met, by the name of Isidatta who had turned
bhikkhu. Have you met him, Venerable Sir?"
(Isidatta) "Yes, I have, Householder"
(Citta:) "Venerable Sir, where is that
bhikkhu now?"
reply

The Venerable Isidatta did not give a

(Citta) "Venerable Sir, are you my


friend whom I had never seen?"
(Isidatta:) "Yes, Householder"
(Citta:) "Venerable Sir, may the
Venerable Isidatta be pleased to stay in
Macchikasanda. The Ambataka monastery is
pleasant to live in. I will see to all the four
requisites (robes, alms-food, dwelling,
medicines)."
(Isidatta) "Householder, you speak well
(You say what is good.)" (The Venerable
Isidatta said so merely to express his
appreciation of the donation, but he did not
say so with the intention of accepting the
donation in any of the four requisites.)

Citta the Householder was delighted


with the answer given by the Venerable
Isidatta and personally attended on the
Venerable one in making offering of almsfood. When the bhikkhus got back to the
monastery, the Venerable Thera said to the
Venerable Isidatta in the same words as he
did previously (on the occasion of the First
Isidatta Sutta.)
Then the Venerable Isidatta considered
that after revealing his identify as an unseen
friend of Citta the Householder before
turning bhikkhu, it would not be proper for
him to stay in the monastery donated by the
Householder. So after tidying up his living
quarters and the monastery he took his
alms-bowl and great robe and left the
monastery for good, never to return to the
town of Macchikasanda.
At one time many bhikkhus are living
at the Ambataka monastery donated by
Citta the Householder in Macchikasanda.
Then Citta the Householder went to the
monastery and after paying respects to the
Samgha he invited them to his farmyard the
next day where his cows were kept. On the
following day the Samgha came to his
farmyard and sat in the seats prepared for
them. Then the Householder personally

offered milk-rice to the Samgha.


He was served the milk-rice in a gold
vessel by his servants at the same time the
Samgha were being served. For he was
accompanying the Samgha after the meal to
the monastery, he gave orders to his
servants to make offerings of remaining
milk-rice to suitable offerees. Then he
accompanied the Samgha to their
monastery.
It was scorching hot when the Samgha
left the Householder farmyard. Walking in
the hot sun a rich meal was a rather
inconvenient thing for the Samgha. Then the
Venerable Mahaka, the juniormost bhikkhu,
said to the Venerable Thera, the seniormost
bhikkhu, "Venerable Thera, would a cool
breeze in an overcast-sky with slight rain
drops he convenient for everyone?" And the
Venerable Thera replied, "Friend Mahaka, a
cool breeze in an overcast sky with slight
rain drops would be convenient for
everyone." Thereupon the Venerable
Mahaka, by his powers, changed the
weather, letting the cool breeze blow in an
overcast sky with slight rain drops.
Citta the Householder noted this event
as a marvellous power possessed by the

junior bhikkhu. When they got to the


monastery the Venerable Mahaka said to the
Venerable Thera, "Venerable Thera, is that
enough?" And the Venerable Thera replied,
"Friend Mahaka, that is enough, Friend
Mahaka, that is something done well, friend
Mahaka, that deserves reverence." After this
recognition of the Venerable Mahaka's
powers, all the bhikkhus returned to their
respective dwelling places (within the
monastery complex)
Then, Citta the Householder requested
the Venerable Mahaka to display his
miraculous powers. The Venerable One said,
"In that case, Householder, spread your
cloak at the door-step to my monastery. Put
a pile of grass from the bundle of grass on
the cloak." The Householder did as was
required of him. Then the Venerable Mahaka
entered the monastery, bolted the door from
inside and sent out flames through the
keyhole and through the edges of the door.
The flames burned up the grass but the
cloak remained unburnt. Then, Citta the
Householder picked up his cloak and, awestruck and gooseflash forming on his skin,
he sat in a suitable place.
Thereafter, the Venerable Mahaka
came out of the monastery said to Citta the

Householder, "Householder, is that


enough?" Citta replied, "Venerable Mahaka,
that is enough. Venerable Mahaka, that is
something accomplished. Venerable
Mahaka, that deserves reverence.
"Venerable Mahaka, may the Venerable
Mahaka be pleased to stay in
Macchikasanda. The Ambataka monastery is
pleasant to live in. I will see to the four
requisites (robes, alms-food, dwelling,
medicines)"
The Venerable Mahaka said,
"Householder, you say what is good."
However, Venerable Mahaka
considered that it would not be proper for
him to stay at the Ambataka monastery. So
after tidying up his living quarters and the
monastery, he took his alms-bowl and big
robe and left the place for good.
[ In the above two suttas, Citta the
Householder had great reverence and
admiration for the Venerable Isidatta and
the Venerable Mahaka in donating his
monastic complex to the two bhikkhus.
However, from the point of view of the
bhikkhus, the four requisites they had been
donated with were flawed because they
amounted to rewards for their actions

Isidatta for expounding the Dhamma, and


Mahaka for displaying miraculous power.
Hence, out of regard for the bhikkhu rules of
conduct, they left the place for good (The
Commentary and the Sub-Commentary are
silent on this point. ]
We have chosen these three suttas, the
two Isidatta suttas and the
Mahakapatihariya as examples of how Citta
the Householder cherished the Dhamma
The reader is earnestly advised to go
through the suttas in the Citta Samyutta,
Salayatana Samyutta .]
One day the two Chief Disciples
accompanied by a thousand bhikkhu
disciples paid a visit to the Ambataka
monastery. (At that time the Venerable
Sudhamma was the Abbot of the
monastery.) Citta the Householder, donor of
the monastery, made magnificent
preparations to honour the visiting Samgha
(without consulting the Venerable
Sudhamma). The Venerable Sudhamma took
exception to it and remarked, "There is one
thing missing in this lavish array of offerings
and that is sesamum cake." This was an
innuendo to belittle Citta the Householder
whose family in the earlier generation
consisted of a seller of sesamum cakes.

Citta made a suitably rude response in


vulgar language to the sarcastic remark of
the Abbot who was touched to the quick and
took the matter to the Bhagava. After
listening to the Bhagava's admonition, the
Abbot Venerable Suddhamma made amends
to Citta the Householder. Then, staying at
the Ambataka monastery, and practising the
Dhamma, the Venerable Sudhamma gained
Insight and attained Arahatship (This is as
mentioned in the Commentary on the
Anguttara Nikaya For details see the
Commentary on the Dhammapada, Book
One, and Vinaya Culavagga, 4- Patisaraniya
kamma.)
Citta's Pilgrimage to the Buddha.
(The following account is taken from
the Commentary on the Dhammapada.)
When the Venerable Sudhamma
attained Arahatship Citta the Householder
reflected thus "I have become a NeverReturner. But my stages of Enlightenment
from Sotapatti phala to Anagami phala had
been attained without even meeting with
the Bhagava. It behoves me to go and see
the Buddha now." He had five hundred carts
fully laden with provisions such as

sesamum, rice, ghee, molasses, honey,


clothing, etc., for the long journey to
Savatthi. He made a public invitation to the
populace in Macchikasanda that anyone,
bhikkhu, bhikkhuni, lay disciple or lay
female disciple, might, if they wished, join
him on a pilgrimage to the Buddha and that
he would see to every need of the pilgrims.
And in response to his invitation, there were
five hundred bhikkhus, five hundred
bhikkhunis, five hundred lay disciples and
five hundred lay female disciples who joined
him on the pilgrimage.
The two thousand pilgrims who joined
Citta the Householder plus the one thousand
of his entourage, totalling three thousand,
were well provided for the thirty-yojana
journey. However, at every yojana of his
camping on the way devas welcomed them
with temporary shelter and celestial food
such as gruel, eatables, cooked rice and
beverages and every one of the three
thousand pilgrims was attended on to his
satisfaction.
By travelling a yojana a day, meeting
with the devas' hospitality at every step, the
pilgrims reached Savatthi after a month. The
provisions carried along in five hundred
carts remained intact. They even had surfeit

of provisions offered by the devas and


human beings along the way which they
donated to other persons
On the day when the pilgrims were due
to arrive in Savatthi the Buddha said to the
Venerable Ananda. "Ananda, this evening
Citta the Householder accompanied by five
hundred lay disciples will be paying homage
to me."
Ananda asked, "Venerable Sir, are there
miracles to happen then?"
"Yes, Ananda, there will be miracles"
"In what manner will they happen,
Venerable Sir?"
"Ananda, when he comes to me, there
will rain a thick floral tribute of five hues
that will rise to knee-deep over an area of
eight karisas."( 1 karisa: a measure of land
equivalent to 1.75 acres. )
This dialogue between Buddha and the
Venerable Ananda aroused the curiosity of
the citizens of Savatthi. People passed on
the exciting news of Citta's arrival, saying,
"A person of great past merit by the name
of Citta, a householder, is coming to town.

Miracles are going to happen! He is arriving


today! We will not miss the opportunity of
seeing such a great person." They awaited
on both sides of the road the visitor and his
friends were coming by, ready with
presents.
When the pilgrim party got near the
Jetavana monastery the five hundred
bhikkhus of the party came first. Citta told
the five hundred lay female disciples to stay
behind, and follow later and went to the
Bhagava accompanied by five hundred lay
disciples. (It should be noted that disciples
paying homage to the Buddha were not an
unruly crowd but well-disciplined; whether
sitting or standing, they left a passage way
for the Buddha to come to his raised
platform, and they would remain motionless
and silent on either side of the aisle.)
Citta the Householder now approached
the aisle between a huge gathering of
devotees. Whichever direction the Ariya
disciple who had been established in the
Fruition of the three lower Paths glanced,
the people murmured, "That is Citta the
Householder!" He made a thrilling object in
that big gathering. Sutta the Householder
drew close to the Bhagava and he was
enveloped by the six Buddha-rays. He stroke

the Bhagava ankles with great reverence


and vigour and then the floral tribute of five
colours described earlier rained. People
cheered enthusiastically loud and long.
Citta the Householder spent one whole
month in close attendance on the Buddha
During that time he made a special request
to the Buddha and the Samgha not to go out
for alms-food, but to accept his offerings at
the monastery. All the pilgrims that had
accompanied him also were taken care of in
every aspect. In this month-long stay at the
Jetavana monastery none of his original
provisions needed to be used to feed
everyone, for devas and men made all sorts
of gifts to Citta the Householder.
At the end of one month Citta the
Householder made obeisance to the Buddha
and said "Venerable Sir, I came with the
intention of making offerings of my own
property to the Bhagava. I spent one month
on the way and another month here in the
Jetavana monastery. Still I have had no
opportunity to offer my own property, for I
have been blessed with all sorts of gifts from
devas and men. It would seem that even if I
were to stay here a year, I still may not have
the chance to make offerings of my own
property It is my wish to deposit all my

property I have brought here in this


monastery for the benefit of the Samgha.
May the Bhagava be pleased to show me
the place to do so.
The Buddha asked the Venerable
Ananda to find a suitable place for
depositing Citta's provisions; there the fivehundred cart-loads of provisions were
deposited and offered to the Samgha: Then
Citta the Householder returned to
Macchikasanda with the five hundred empty
carts, people and devas, seeing the empty
carts, remarked in mild rebuke "O, Citta, had
you done such deeds in the past as would
lead to your going about with empty carts?"
Then they loaded his empty carts to the full
with seven kinds of treasures. Citta also
received sufficient gifts of all kinds with
which he catered to the needs of the
pilgrims till he reached Macchikasanda in
ease and comfort
The Venerable Ananda paid his
obeisance to the Bhagava and said:
"Venerable Sir, Citta the Householder
took one month coming to Savatthi, and
spent another month at the Jetavana
monastery. During this period he had made
great offerings with gifts received from

devas and men. He had emptied his five


hundred carts of all provisions he had
brought, and he was returning to his place
with empty carts." However, people and
devas who saw the empty carts said to
them in mild rebuke "Citta, you had done
such deeds in the past as would lead to your
going about with empty carts7" And they
are said to have filled Citta's five hundred
carts with seven kinds of treasures. And
Citta is said to get home comfortably,
looking after the needs of his companions
with gifts received from devas and men.
"Venerable Sir, may I be allowed to ask
a question: Does Citta meet with such
abundance of honour and tribute only
because he was on a pilgrimage to the
Buddha? Would he meet the same kind of
honour and tribute if he were to go
elsewhere?"
The Bhagava said to the Venerable
Ananda: "Ananda, Citta the Householder will
receive the same kind of honour and
tributes whether he comes to me or goes
elsewhere. This is indeed so, Ananda
because Citta the Householder had been
one who had firm conviction about Kamma
and its consequences both in the mundane
aspect and the Supramundane aspect.

Further, he had been fully convinced about


the Supramundane benefits that the Triple
Gem are capable of. For a person of such
nature honour and tribute lines his path
wherever he goes.''
The Bhagava further uttered this verse:
(translation in prose):
"(Ananda,) the Ariya disciple who is
endowed with conviction (regarding the
mundane and the Supramundane aspects)
of one's own actions and morality, and is
possessed of following and wealth, is held in
reverence (by men and devas) wherever he
goes" (Dh, V 303).
At the end of the discourse many
hearers attained Path-Knowledge such as
Stream-Entry, etc.
(c) Citta designated as the foremost lay
disciple.
From that time onwards Citta the
Householder went about accompanied by
five hundred Ariya lay disciples. On another
occasion when the Buddha conferred
distinguished titles to lay disciples according
to their merit, he declared with reference to
the discourses made by Citta as recorded in

the Cula vagga of Salayatana samyutta:


"Bhikkhus, among my lay disciples who
are exponents of the Dhamma, Citta the
Householder is the foremost"
(The proficiency of Citta in expounding
the Dhamma may be gleaned from
Salyatana vagga Samyutta, 7- Citta
samyutta, 1- Samyojana Samyutta, and 5Pathana kamabhu sutta)
The Gilanadassana Sutta, an example of
Householder Citta's discourse given even on
his deathbed.
As became an Anagami ariya who was
the foremost expounder of the Dhamma
among lay disciples, Citta the Householder
gave a discourse even on his deathbed. This
story is given in Gilanadassana Samyutta in
Citta Samyutta.
Once Citta the Householder was
terminally ill. Then many devas who were
guardians of the Householder's premises,
guardians of the forest, guardians of certain
trees and guardians who had power over
herbs and deified trees, (because of huge
proportions), assembled before him and said
to him, "Householder, now make a wish

saying, 'May I be reborn as the Universal


Monarch when I die". Citta the Householder
replied to them, "Being a universal Monarch
is impermanent in nature, unstable in
nature. It is something that one must leave
behind at last."
His relatives and friends by his bedside
thought he was uttering those strange
words in a fit of delirium and said to him,
"Lord, be careful. Do not talk absentmindedly"
Citta the Householder said to them,
"You say, 'Lord be careful. Do not talk
absent-mindedly. With respect to what
words of mine do you say so?" And the
relatives and friends said, "Lord, you were
saying, Being a Universal Monarch is
impermanent in nature, unstable in nature.
It is something that one must leave behind
at last."'
Citta the Householder then said to
them, "O men, devas who are guardians of
my premises, guardians of the forest,
guardians of trees, guardians who have
power over herbs and defied trees, came
and said to me, 'Householder, now make a
wish saying, May I be reborn as the
universal Monarch when I die' So I told

them, "Being a Universal Monarch is


impermanent in nature, unstable in nature It
is something one must leave behind at last'
I was' not saying these words absentmindedly"
Thereupon Citta's friend and relatives
said to him, "Lord, what advantages did
these devas see in advising you to wish for
rebirth as Universal Monarch?"
Citta replied: "O men, those devas
thought, that this Householder Citta has
morality, has clean conduct, if he would
wish for it he could easily have his wish
fulfilled. One who is righteous can see
benefits accruing to the righteous.' This was
the advantage they saw in advising me to
wish for rebirth as a Universal Monarch I
replied to them, "Being a Universal Monarch
is impermanent in nature, unstable in
nature. It is something one must leave
behind at last.' I was not saying these words
absent-mindedly"
The friends and relatives of Citta the
Householder then asked him, "In that case,
Lord, give us some admonition" And Citta
made his last discourse thus:
"In that case, friend and relatives, you

should practise with the resolve, 'We will


have perfect confidence in the Buddha,
reflecting that:
1. The Buddha is called Araham because
he is worthy of homage by the greatest of
men, devas and brahmas;
2. The Buddha is called
Sammasambuddha because he knows all
things fundamentally and truly by his own
perfect wisdom;
3. The Buddha is called
Vijjacaranasampanna because he is
endowed with supreme Knowledge and
perfect practice of morality;
4. The Buddha is called Sugata because
he speaks only what is beneficial and true,
5. The Buddha is called Lokavidubecause
he knows all the three worlds;
6. The Buddha is called Annuttropurisa
dammasarathi because he is incomparable
in taming those who deserve to be tamed;
7. The Buddha is called Satthadeva
manussana because he is the Teacher of
devas and men;

8. The Buddha is called Buddha because


he makes known the Four Ariya Truths;
9. The Buddha is called Bhagavabecause
he is endowed with the six great qualities of
glory.
'We will have perfect confidence in the
Dhamma reflecting that:
1. The Teaching of the Bhagavi, the
Dhamma, is well expounded;
2. Its Truths are personally appreciable;
3. It is not delayed in its results;
4. It can stand investigation;
5. It is worthy of being perpetually borne
in mind;
6. Its Truths can be realized by the Ariyas
individually by their own effort and practice.
We will have perfect confidence in the
Samgha reflecting that:
1. The eight categories of Ariya
disciples of the Bhagava, the Samgha, are

endowed with the noble practice,


2. They are endowed with
straightforward uprightness;
3. They are endowed with right
conduct;
4. They are endowed with the
correctness in practice deserving reverence;
(Being thus endowed with these four
attributes-)
5. The eight categories of ariya
disciples of the Bhagava consisting of four
pairs are worthy of receiving offerings
brought even from afar,
6. They are worthy of receiving
offerings specially set aside for guests.
7. They are worthy of receiving
offerings made for the sake of acquiring
great merit for the hereafter;
8. They are worthy of receiving
obeisance;
9. They are the incomparable fertile
field for all to sow the seed of merit;

And also you should practice with the


resolve, "We shall always lay everything we
have to be at the disposal of donees who
have morality and who conduct themselves
well.'
Citta the Householder then made his
friends and relatives to be established in the
routine of paying reverence to the Buddha,
the Dhamma and the Samgha and in
charity. With those last words he expired.
(The scriptures do not specifically say in
which realm Citta the Householder was
reborn, but since he is an Anagami he is
presumed to be reborn in one of the fifteen
Brahma realms of the Fine Material Sphere
outside of the Non-material Sphere, most
probably in the Pure Abodes Suddha vasa
Brahma realm)
(Here ends the story of Citta the
Householder.)
4. The story of Hatthakalavaka of Uposatha
habit.
(a) The past aspiration of the Uposathahabituate

The Future-Hatthakalavaka was born


into a worthy family in the City of Hamsavati
during the time of Padumuttara Buddha. On
one occasion when he was listening to the
Buddha's sermon he saw a lay disciple being
designated the foremost among those lay
disciples who were accomplished in the
practice of the four ways of kind treatment
to others*. He emulated that man, and
making an extraordinary offering, he aspired
to that title. The Buddha prophesied that his
aspiration would be fulfilled.
(b) The last existence as Prince Alavaka.
That worthy man fared in the good
destinations for the entire one hundred
thousand world-cycles. During the time of
Gotama Buddha he was born as Prince
Alavaka, son of King Alavaka in the city of
Alavi.
(In this connection, the background
events beginning with the sporting
expedition of King Alavaka, to the
establishment in the Uposatha precepts of
Prince Alavaka, his attainment of Anagami
phala, and his following of five hundred lay
disciples established in the Uposatha
precept, have been described fully in The
Great Chronicle, Volume Four. The reader is

advised to refer to the relevant pages


therein.)
(c) Hatthakalavaka being designated as the
Foremost lay disciples.
One day Hatthakalavaka the Uposathahabituate visited the Bhagava accompanied
by five hundred lay disciples. After making
obeisance to the Bhagava he sat in a
suitable place. When the Bhagava saw the
big following of very sedate manners that
came with Hatthakalavaka, he said,
"Alavaka, you have a big following; what
sort of kind treatment do you extend to
them?" And Hatthakalavaka replied,
"Venerable Sir,
(1) I practise charity towards those
persons who would be delighted by my act
of charity.
(2) I use pleasant words to those who
would be delighted by pleasant words,
(3) I give necessary assistance to those
who are in need of such assistance and who
would be delighted by my assistance,
(4)And I treat those as my equals in

respect of those who would be delighted by


such treatment.
With reference to that conversation
between the Bhagava and Hatthakalavaka,
on another occasion, during the Bhagava's
residence at the Jetavana monastery, when
he was conferring titles to outstanding lay
disciples, he declared:
"Bhikkhus, among my lay disciples who
kindly treat their followers in four ways,
Hatthakalavaka is the foremost."
(Here ends the story of Hatthakalavaka the
Uposatha-Habituate.)
(Here ends the story of Hatthakalavaka)
* Four ways of kind treatment to
others: Sangaha - Vatthu: Liberality, kindly
speech, beneficial actions, impartiality (A.
IV, 32: VIII 24).
To be continued
TOP
This page at Nibbana.com was last
modified: 11/25/2004 18:19:38
Bravenet Hit Counter

Powered by Bravenet
View Statistics
Page Views Since 12-Jan- 2002
Site Meter
To be continued
BACK TO MAIN PAGE
1. The Story of the Brothers Tapussa and
Bhallika
{short description of image}
(a) The past aspirations of the two lay
male disciples.
(I shall describe the story of the brothers
Tapussa and Bhallika based on the
Commentary on the Anguttara Nikaya and
the Commentary on the Theragatha, the
Ekaka nipata.)
The Future-Tapussa and Future-Bhallika
were born into a worthy family in the city of
Hamsavati during the time of Padumuttara
Buddha. When they were attending to a
discourse by the Buddha, they saw two
disciples designated as the foremost
disciples in being the first of the Buddha's
disciples who were established in the Three
Refuges. The two brothers aspired to that

distinction and after making an


extraordinary offering, wished for that goal.
(Anguttara Commentary)
Other past existences in the
intervening period.
The two brothers lived a life full of
meritorious deeds and after passing away
from that memorable existence they never
fell to the miserable states of apaya but
were reborn only in the deva world and the
human world. The Future-Bhallika was
reborn, thirty-one world- cycles previous to
the present world-cycle, in a period which
was devoid of any Buddha, as a man who
offered all kinds of fruit to a Paccekabuddha
named Sumana. For that good deed he
fared only in the good destinations. During
the time of Sikhi Buddha he was born into a
brahmin family in the city of Arunavati. He
heard the news that the two merchant
brothers, Ujita and Ojita, had opportunity of
offering first alms-food to Sikhi Buddha who
had arisen from the seventh seven-day
abiding in the attainment in Cessation and
who was about to begin his eight seven-day
abiding in the attainment of Cessation He
went to see Sikhi Buddha together with his
friend, (the Future-Tapussa), and after
paying homage to the Buddha, requested

him to accept their alms-food offering the


next day. On the next day they made an
extra-ordinary offering to the Buddha and
said, "Venerable Sir, for this good deed, let
both of us get the opportunity of making the
first alms-food to the Buddha in the future.
The two friends fared in various
existences during which they performed
meritorious deeds together, resulting in
rebirth at the fortunate destinations. During
the time of Kassapa Buddha they were born
into the family of a cattle merchant. For a
long period of life lasting many years they
offered milk-food to the Samgha. (These
events are described in the Commentary on
the Theragattha.)
(b) Discipleship in their last existence.
The two friends fared in the fortunate
destinations for the infinite years that
constituted the interim period between the
two Buddhas. During the time of Gotama
Buddha before the Buddha won Perfect
Enlightenment, they were reborn as two
sons of a travelling merchant who carried on
their trade using a big caravan for carrying
the goods from place to place. Their native
town was called Asitancana (the
Commentary on Theragattharefers to it as

Pokkharavati). The elder brother was named


Tapussa; the younger, Bhallika.
They became householders and carried
on trading together using a caravan of five
hundred bullock carts. It was at that time
Gotama Buddha had won Perfect
Enlightenment, had passed seven times
seven days of abiding in the attainment of
Cessation, and was about to enter into the
eighth seven-days period of abiding in the
attainment of Cessation at the foot of a
'Linlun' tree, (the Sapium baccatum).
The caravan of the two merchant
brothers were then not far from the tree. At
that time the deva who had been mother to
the merchant brothers in the immediately
previous existence saw the dire need of the
Buddha for sustenance who, after staying
for forty-nine days (having last taken
Sujata's milk-rice in forty-nine morsels),
must eat that day for his survival. She
thought her two sons should very well
provide the food just in time. So she made
the bullocks unable to go using her powers.
The two brothers inspected the
bullocks, the carts, and all relevant
conditions that made the carts immobile.
They were at their wit's end to find the

reason. The deva mother of the previous


existence, seeing them disheartened,
possessed a man in the caravan and said to
them, "Dear sons, you are not harassed by
any demon or peta or naga but it is me, a
deva of the terrestrial realm, who was your
mother in your last existence, who have
done this. (Now, sons,) the Buddha who is
endowed with Ten Powers, is staying at the
foot of a 'Linlun' tree. Go and offer almsfood to the Buddha which will be the first
food he takes after attainment of
Buddhahood"
The two brothers were delighted by the
deva's word. And thinking that if they were
to cook alms-food it would take too much
time, they took some of their choicest
preserved food, put it in a gold salver, and
going near the Buddha, said, "Venerable Sir,
may you out of compassion, accept this
victual." The Buddha reviewed the situation
and considered what course the previous
Buddha followed in such a case. The four
Great Deva Kings then came to the Buddha
and offered an alms-bowl each, which was
of granite having the colour of the green
gram. The Buddha considered the great
benefit that would accrue to the four devas,
and so accepted all the four bowls, and
(placing them one a top the other,) willed

that the four bowls become one, and


accordingly, the four granite bowls became
a single alms-bowl with four rims.
The two brothers put their alms-food
into the Buddha's alms-bowl. (The Buddha
ate the food.) After the Buddha finished
eating it the brothers offered water for
drinking and washing. Then they made
obeisance to the Buddha and sat in a
suitable place. The Buddha gave them a
discourse at the end of which both the two
brothers were established in the 'Two
Refuges' (The story of the establishment of
the two brothers in the Two Refuges (dve
vacika saranagamana) has been described
in the Great Chronicle, Volume Two.)
After having established in the Two
Refuges, before departing the two brothers
said to the Buddha, "Venerable Sir, may the
Bhagava, out of compassion, bestow on us
something which we may revere every day"
The Buddha passed his right hand on the
head and gave them eight hairs as relics.
The brothers put the hairs in a gold casket
and took them home. Back at their town
they put up a shrine at the entrance of the
town of Asitancana where the eight relics
from the living Buddha were enshrined. On
uposatha (sabbath) days the shrine used to

emit Buddha-rays.
(c) The two brothers designated as
foremost lay disciples.
On another occasion when the Buddha
was residing at the Jetavana monastery and
conferred titles of distinction on lay disciples
accordingly to their merit, he declared
"Bhikkhus, among my lay disciples who
have taken refuge earliest in the Buddha
and the Dhamma the merchant brothers
Tapussa and Bhallika are the foremost."
The attainment of Path-Knowledge.
Tapussa and Bhallika were the earliest
of the Buddha's lay disciples who took
refuge in the Buddha and the Dhamma.
Later the Buddha made his first discourse,
the Dhammacakka at the Migadavana forest
near Baranasi. After that he went and
resided in Rajagaha. The two brothers got to
Rajagaha on a trading trip They visited the
Buddha, made obeisance and sat in a
suitable place. The Buddha gave discourse
to them at the end of which the elder
brother Tapussa was established in StreamEntry Knowledge and its Fruition. The
younger brother turned bhikkhu and in due
course attained Arahatship endowed with

the six Supernormal Powers. (Commentary


on the Theragattha, Book 1).
2. The story of the Rich Man Anathapindika
{short description of image}
(a) The past aspiration of the rich man.
The Future-Anathapindika. was born
into a wealthy family in the city of
Hamsavati during the time of Padumuttara
Buddha. When he was attending to a
sermon by the Buddha he saw a lay disciple
being designated as the foremost lay
disciple among those who delight in charity.
He had a strong desire to become such a
distinguished disciple and after making an
extra-ordinary offering to the Buddha he
expressed his aspiration before the Buddha.
(b) His last existence as a Rich Man.
That worthy man fared in fortunate
destinations for the whole hundred thousand
world-cycles and during the time of Gotama
Buddha he was born as the son of Sumana,
the Rich Man of Savatthi. His name given by
his parents was Sudattha.
How he came to be known as
'Anathapindika'

Sudattha in time became the head of a


family. He earned the reputation of 'one who
gives food to the destitute' which in Pali
means. (Anatha, (destitutes) + pindika (ricegiver), hence Anathapindika.) For more
details about this remarkable man, consult
The Great Chronicle, Volume Three. Here
only a brief sketch will be given as described
in the Commentary on the Anguttara
Nikaya.)
One day Anathapindika got to Rajagaha
on a trading trip where he visited his friend
the Rich Man of Rajagaha. There he learned
the great news that the Buddha had arisen
in the world. He could not wait till the city
gates of Rajagaha were open in the next
morning, such was his zeal to meet the
Buddha. So he left the city at dawn with the
devas helping him to have the gate open for
his passage. He saw the Buddha, got the
benefit of a discourse by the Buddha, and
was established in the Fruition of Stream
Entry-Knowledge. On the next day he made
a great offering to the Buddha and the
Samgha and got the Buddha's consent to
come to Savatthi. He returned to Savatthi.
On the way he made arrangements with his
friends providing them with one lakh of
money at each place to have a monastery

built for the temporary residence of the


Buddha and his company of bhikkhus, at
intervals of one yojana. The distance
between Rhjagaha and Savatthi being fortyfive Yojanas, he spent forty five lakhs on the
forty-five temporary transit monasteries. At
Savatthi he acquired a wide park, the
pleasure garden of Prince Jeta for a sum of
money measured in the number of gold
coins spread over the entire piece of
property with their rims touching one
another. It amounted to eighteen crores. On
that piece of land he built a (golden)
monastery costing another eighteen crores.
At the formal dedication ceremony of the
Jetavana monastery (meaning monastery
built on Jeta's garden') which lasted for
three months (some say five months, some
even nine months), a lavish feast was
thrown where guests were provided with
every need both in the mornings and in the
daytime It cost him a further eighteen crores
(c) Anathapindika the foremost giver.
The Jetavana monastery alone
accounted for fifty-four crores. The regular
donations to the Buddha and the Samgha
consisted of the following offerings:
*

five hundred bhikkhus were offered

with alms-food every day by the ticket


system. (Salaka bhatta drawing lots)
*
five hundred bhikkhus were offered
with alms-food once during the waxing
period, of the month and once during the
waning period.
*
five hundred bhikkhus were offered
with rice gruel every day by the ticket
system.
*
five hundred bhikkhus were offered
with rice gruel once during the waxing
period of the month and once during the
waning period.
*
daily offerings of alms-food were
made to,
*
a) five hundred bhikkhus who had
arrived in Savatthi recently and who had not
acquainted themselves with the daily route
for collecting alms-food,
b) five hundred bhikkhus who
were about to go on a journey;
were sick;

c) five hundred bhikkhus who

d) five hundred bhikkhus who


tended the sick bhikkhus;

*
there was always seating place for
five hundred bhikkhus at any time at
Anathapindika's house.
Hence, on another occasion when the
Buddha, while residing at the Jetavana
monastery was conferring titles to lay
disciples according to their merit, he
declared. "Bhikkhus, among my lay disciples
who delight in giving, Sudattha, the
householder, known as Anathapindika is the
foremost"
The Anathapindikovada sutta, the favourite
discourse of Anathapindika.
(Here we shall give a condensed
account of the Anathapindikovada sutta
which Anathapindika liked very much. A full
account of this discourse is contained in
Uparipannasa.)
During the Buddha's residence at the
Jetavana monastery in Savatthi,
Anathapindika, the Householder, was sick in
pain, and gravely ill. Then Anathapindika the
householder, called an attendant and said to
him, "O man, go to the Bhagava and
approach him prostrating yourself at his feet
carrying my words. Say to the Bhagava,
'Venerable Sir, Anathapindika, the

householder, is sick in pain, and gravely ill.


He pays homage with his head at the feet of
the Bhagava' (Further,) go to the Venerable
Sariputta, and approach him, prostrating
yourself at his feet, carrying my words. Say
to the Venerable Sariputta, 'Venerable Sir,
Anathapindika the householder, is sick in
pain, and gravely ill. He pays homage with
his feet at the feet of the Venerable
Sariputta ' And also say thus. 'Venerable Sir,
may the Venerable Sariputta, out of
compassion, come to the house of
Anathapindika.
(When Anathapindika was in good
health, he usually paid a visit to the Buddha
at least once a day, and twice or three if he
could manage it. But now that he was on his
death bed he was sending an attendant as
messenger.)
"Very well, Sir, "replied the attendant to
Anathapindika, and went to the Bhagava. He
paid homage to the Bhagava prostrating
himself at his feet, and said to the Bhagava
as instructed by his master. Then it was
nearly sundown. He next went to the
Venerable Sariputta, approached him
prostrating himself at his feet, and said to
the Venerable one as instructed by his
master, requesting the Venerable one to

come to Anathapindika's house. The


Venerable Sariputta signified his acceptance
by remaining silent.
Then, the Venerable Sariputta, rerobing himself carrying his alms-bowl and
great robe, went to the house of
Anathapindika the householder,
accompanied by the Venerable Ananda as
his attendant (in place of another bhikkhu
which was the custom); and there, after
taking the seat prepared for him, asked
Anathapindika, the householder
"Householder, are you feeling well? Are you
feeling better? Is your pain decreasing and
not increasing? Does it appear to be
decreasing and not increasing?"
Anathapindika, the householder,
replied to the Venerable Sariputta how he
was feeling unwell, how he was not feeling
any better, how his pain was increasing and
not decreasing, and how it appeared to be
increasing and not decreasing, giving four
examples.
The Venerable Sariputta knew that the
illness of the Householder was not
controllable but that it would end only with
this death. So he considered it important not
to talk about anything but to give a

discourse that would be of benefit to him.


He gave the following discourse in a
comprehensive manner. Since there is no
possibility of checking an ailment which will
end only with the death of the sufferer who,
being under the influence of craving, conceit
and wrong view, is attached to the six
sense-doors, the six sense-objects, the six
kinds of consciousness, the six kinds of
contact, the six kinds of sensation, etc.) He
said, "Householder, you should practise
thus;
'I will have no attachment, by way of
either Craving or Conceit or Wrong view, for
the eye, which is corporeality with
sensitivity of seeing, then the consciousness
which is dependent on the eye (through a
subtle fondness nikanti tanha for the eye)
will not arise in me! Householder, you
should practise the Threefold Training in this
way.
(Herein. "You should practise thus 'I will
have no attachment to the eye' is said to
exhort the Householder to view the eye as
impermanent, woeful (dukkha) and
unsubstantial. This is so because if one
views the eye as impermanent, Conceit
cannot have any foothold, i.e., it cannot
arise, if one views the eye as woeful

(dukkha) . Craving attachment to the eye as


'my eye' cannot arise; if one views that eye
as unsubstantial, the Wrong View of a
personal identity or the ego as 'my Self
cannot arise. Hence to be free of the
misconceptions through Conceit, Craving
and Wrong View, one should repeatedly view
the eye as impermanent, woeful (dukkha)
and unsubstantial.
The three misconceptions of Conceit,
Craving and Wrong View are crude mental
States. Even when those misconceptions
may disappear there is a subtle fondness
(nikanti) for the eye that tends to persist in
one. The Venerable Sariputta exhorts the
Householder to have his consciousness to
be free of this subtle fondness
The same applies to the five other
sense bases such as ear, nose, etc. and also
to sense-objects, etc.)
Having exhorted Anathapindika to train
himself to be free of attachment to the eye
through Conceit, Craving and Wrong View,
and also to have no lingering fondness for
the eye, the Venerable Sariputta further
exhorted him as follows,
"That beings so, Householder, you

should practise thus 'I will have no


attachment for the ear .. . p.. the nose . . . p.
., the tongue .. . p . for the mind, the mindbase; (not even a subtle fondness for the
mind)' (1)
"That being so, Householder, you
should practise thus; 'I will have no
attachment for visual objects .. . p...
sounds . . . p .. odours . . . p... tangible
objects ... p... mind-objects (not even a
subtle fondness for mind-objects).' (2)
"That being so, Householder, you
should practise thus: 'I will have no
attachment for eye-consciousness ... p ...
ear-consciousness ... p... nose
consciousness ... p . body-consciousness ...
p ... mind consciousness (not even a subtle
fondness for mind-consciousness.) (3)
"That being so, Householder, you
should practise thus" 'I will have no
attachment for eye-contact ... p ... earcontact ... p... nose-contact ... tonguecontact ... p ... body-contact ... p ... mindcontact (not even a subtle fondness mindcontact) ' (4)
"That being so, Householder, you
should practise thus: 'I will have no

attachment for sensation arising out of eyecontact ... p... sensation arising out of earcontact sensation arising out of nosecontact ... p ...sensation arising out of
tongue-contact ... p ... sensation arising out
of body-contact ... p ... sensation arising out
of mind-contact (not even a subtle fondness
for sensation arising out of mind-contact).'
(5)
"That being so, Householder, you
should practise thus: 'I will have no
attachment for the Element of solidity ...
p ... the Element of cohesion ... p ... the
Element of heat ... p ... the Element of
motion ... p .. the Element of Space ... p ...
the Element of consciousness (not even a
subtle fondness for the element of
consciousness.)' (6)
"That being so, Householder, you
should practise thus: 'I will have no
attachment for corporeality ... p ... sensation
... p... perception ... p ... volitional activities
consciousness (not even subtle fondness for
consciousness).' (7)
"That being so, Householder, you
should practise thus: 'I will have no
attachment for the Jhana of infinity of Space
... the Jhana of infinity of consciousness ...

p ... the Jhana of Nothingness ... p ... the


Jhana of Neither-consciousness-nor-non
consciousness (not even a subtle fondness
for the Jhana of Neither-consciousness-nornon-consciousness).' (8)
"That being so, Householder, you
should practise thus. 'I will have no
attachment for the present world; then the
consciousness which is dependent on the
present world (through a subtle fondness for
the present world) will not arise in me.'
Householder, you should practise the
Threefold Training in this way.
"That being so, Householder, you
should practise thus: 'I will have no
attachment for the hereafter; then the
consciousness which is dependent on the
hereafter (through a subtle fondness for the
hereafter will not arise in me. Householder,
you should practise the Threefold Training in
this way.
(From the first to eight rounds of
exposition the sentient world is being
referred to. In the last (ninth) round, 'the
present world' refers to volitional activities
related to dwelling, food and raiment and
other possessions; 'the hereafter' means all
forms of existence beyond the human

existence. The Venerable Sariputta, by


mentioning the hereafter, hints that the
Householder should not crave for grand
mansions, gorgeous food and raiment, etc.,
in any of the celestial world.)
Thus the Venerable Sariputta give a
comprehensive discourse in nine turns (on
the same theme). It may be noted that the
three roots, Craving, Conceit and Wrong
View, are completely eliminated out on
attainment of Arahatta phala. Of the three,
Wrong View is eradicated when StreamEntry Knowledge in gained. The Venerable
Sariputta repeatedly exhorted
Anathapindika to practise so that no
attachment to anything arises in the mind
through any of these misconceptions. This
connotes that Arahattaphala should be the
goal. This theme he impressed on the
Householder by nine different factors, viz.
Sense-doors, Sense-objects, Consciousness,
Contact, Sensation, Dhatu Elements,
Khandha aggregates, Jhana of the Nonmaterial Sphere, and all things knowable,
sabba dhamma. The voidness, the
emptiness, the unreality of these
phenomena is comprehended when one
attains Arahattaphala.)
When the discourse had ended,

Anathapindika the Householder wept


bitterly. Then the Venerable Ananda said to
Anathapindika, the Householder:
"Householder, are you attached to your
possessions? Householder, are you wavering
about the meritorious deeds?"
"Venerable Sir," replied Anathapindika,
"I am not attached to my possessions. Nor
am I wavering. I have indeed for a long time
attended upon the Bhagava. I have also
attended upon the bhikkhus who are worthy
of respect. But, I have never heard such
words of the Dhamma before.
"Householder, the laity who wear white
cloths cannot understand clearly this word
of the Dhamma. (For lay persons it is not
easy to follow the exhortation to break away
from the dear ones such as wife and
children, and various other possessions such
as valued attendants, fertile fields, etc..)
Householder, this word of the Dhamma can
be understood only by bhikkhus (Only
bhikkhu can appreciate such admonition )"
"Venerable Sariputta, I beg of you. Let
this word of the Dhamma be made clear to
the laity who wear white cloths. Venerable
Sir, there are many worthy men whose
understanding is not clouded by the dust of

defilements. For them it is a great loss in not


being able to see the Supramundane for not
having heard the Dhamma. There are likely
to be people who will be able to fully
understand the Dhamma and win
Arahatship only if you expound the Dhamma
to them."
("I have never heard such words of the
Dhamma before." These words spoken by
Anathapindika needs to be explained. It is
not that the Householder was never before
admonished by the Buddha using words of
the same profound meaning. But the
Doctrine leading to Arahattaphala
expounded by means of such a
comprehensive arrangement involving nine
different turns (or rounds) as the six sensedoors, the six sense-objects, the six kinds of
Consciousness, the six Elements, the
Aggregates, the four jhanas of the Nonmaterial Sphere, the present world and the
hereafter, through all manner of knowing
them, i.e., seeing, hearing, attaining,
cognizing, has never been discoursed to him
before.
Explained in another way: Charity and
the delight in giving away is the hallmark of
Anathapindika's character. Never would he
pay a visit to the Buddha or to bhikkhus

worthy of respect empty-handed: in the


mornings he would take gruel and eatables
to them, in the afternoons, ghee, honey or
molasses, etc.. Even on some rare occasions
when he had no offering to make to them he
would take his attendants along, carrying
fine sand with them which he let them
spread about the monastic compound. At
the monastery he would make his offering,
observe the precepts, and then go home.
His noble behaviour was reputed to be one
worthy of a Buddha-to-be. The Buddha,
during the twenty-four years of association
with Anathapindika, mostly praised him for
his charity. "I had practised charity over four
incalculable period and a hundred thousand
world-cycles. You are following my
footsteps." The great disciples like the
Venerable Sariputta usually discoursed to
Anathapindika on the benefits of giving in
charity. That is why the Venerable Ananda
said to him. "Householder, the laity who
wear white clothes cannot understand
clearly this word of the Dhamma" with
reference to the present discourse by the
Venerable Sariputta.
This should not be taken to mean that
the Buddha never discoursed to
Anathapindika on the cultivating of Insight
leading to Path-Knowledge and its Fruition.

In fact the Householder had heard the need


for Insight-development. Only that he had
never listened to such an elaborate
discussion running to nine turns (round) as
in the present discourse. As the SubCommentary on Anathathapindikovada
sutta has pointed out: "As a matter of fact,
the Bhagava had discoursed to him
(Anathapindika) on the subject of Insight
development as the straight course to the
attainment of the Ariya Path.")
Anathapindika passes away and is reborn in
the Tusita Deva Realm.
After admonishing Anathapindika the
Householder, the Venerable Sariputta and
Ananda departed. Not long after they had
left, Anathapindika passed away and was
reborn in the Tusita deva realm.
Then, around the middle watch of the
night the deva Anathapindika approached
the Buddha, made obeisance to the Bagava
in verse thus:
(Herein, before mentioning the verses
the reason for the deva Anathapindika's visit
to the Buddha should be noted. Being
reborn in the Tusita deva realm,
Anathapindika found out, was a great thing

full of sense pleasure. His body, three


gavutas long, was shining like a mass of
gold. His mansion, pleasure gardens, the
Wish Tree where he could get anything by
mere wishing, etc. were indeed alluring. The
deva reviews his past existence and saw
that his devotion to the Triple Gem had been
the causes of this resplendent fresh
existence. He considered his new deva life.
It was full of ease and comfort which could
easily make him drowned in sense
pleasures, forgetting the Good Doctrine. "I
must now go to the human world and sing in
praise of the Jetavana monastery (my past
deed of merit), the Samgha, the Buddha,
the Ariya Path, the Venerable Sariputta; only
on returning from the human world will I
start enjoying this freshly acquired life".
Thus be decided.)
Four Stanzas address to the Bahagava
1. "(Venerable Sir,) this Jetavana
monastery as the resort by day and by
night, of the Samgha (Comprising bhikkhus
who are Arahats as well as those training
themselves for Arahatship.) It is the
residence of the Bhagava, King of the
Dhamma (That is why) it is source of delight
to me.

(The Jetavana monastery was a


monastic complex comprising the Buddha's
Private (Scented) chamber, the square
Pinnacled monastery, a number of monastic
dwellings with exquisite ornate designs with
fruit trees, flowering trees and shrubbery
and restful seats. It was a religious premise
of rare elegance, a visitor's delight.
However, the real attraction of the Jetavana
monastery lay in its residents, the taint-free
ariyas such as the Buddha and his noble
disciples. And it was that spiritual beauty of
the place rather than the sensual attraction
that appealed to an ariya like
Anathapindika.)
2. "It is through action (i.e., volitional
activities associated with magga),
Knowledge (i.e., Right View and Right
Thinking), Dhamma (i.e., Right Effort, Right
Mindfulness and Right Concentration), and
virtuous living based on morality (i.e., Right
Speech, Right Action and Right Livelihood)
that beings are purified; they are not
purified through lineage or wealth.
(In this stanza Anathapindika extols the
Ariya Path of eight constituents.)
3. "That being so, the wise person,
discerning his own welfare (culminating in

Nibbana), should contemplate with right


perception the impermanence, the
woefulness and the unsubstantiality of five
aggregates (i.e., this body) which are the
object of Clinging. Contemplating thus, that
person is purified through realising the Four
Ariya Truths.
(This body, the mind-body complex
which one clings to as oneself, when
brought to its ultimate analysis by means of
Insight-development, is revealed as to its
true nature. As Insight fully develops into
Path-Knowledge, The Truth of Dukkha or
woefulness of repeated existences, is seen
through by the frill understanding of
phenomena. The Truth of the origin of
dukkha is seen through and discarded. The
Truth of cessation dukkha is realized by
direct experience. The Truth of the Path is
penetratingly understood by developing it.
Then the yogi is free from of the defilements
and purity is achieved. In this stanza
Anathapindika extols the development of
Insight and the realization of the PathKnowledge)
4. A certain bhikkhu reaches the other
shore (that is Nibbana). In this respect he is
equal to Sariputta. But Sariputta with his
knowledge, morality and calm (pacification

of asava) panna, sila, upasama, is the


noblest among those bhikkhus who reach
the other shore (that is Nibbana)"
(In this stanza Anathapindika extols the
virtues of the Venerable Sariputta.)
The deva Anathapindika addressed
those four stanzas to the Buddha. The
Buddha listened to them without making
any interruption, thus showing his approval.
Then the deva Anathapindika gladly
thinking, "The Teacher is pleased with these
words, of mine," made obeisance to
Bhagava and vanished there and then.
Then, when the night passed and
morning came, the Buddha addressed the
bhikkhus thus: "Bhikkhus, last night, about
the middle watch of the night, a certain
deva approached me, made obeisance to
me, and stood in a suitable place. Then he
addressed to me with these stanzas. The
Buddha recited to the bhikkhus the verses
spoken by the deva Anathapindika.
(Here, the Buddha did not mention the
name of Anathapindika because he wanted
the intuition of Ananda to be brought to the
fore.)

Accordingly, as soon as the Buddha


had spoken, the Venerable Ananda, without
hesitating a moment, said, "Venerable Sir,
that deva must have been the deva
Anathapidika. Venerable Sir, Anathapindika
the Householder had much devotion to the
Venerable Sariputta."
"Well said, Ananda, well said. Ananda,
you do have the right intuition, Ananda, that
deva is indeed the deva Anathapindika."
Thus said the Buddha.
(Here ends the story of Anathapindika the
Householder.)
3. The story of Citta, the Householder.
{short description of image}
(Both Anathapindika and Citta are
termed as gahapati, the English rendering
being 'Householders'. In Myanmar
renderings, Anathapindika is usually termed
as 'thuthay' whereas Citta is usually
rendered as 'thukywe' Both these Myanmar
terms are synonymous)
(a) The past aspiration of the Householder.
The Future-Citta, the Householder, was
born into a worthy family in the city of

Hamsavati during the time of Padumuttara


Buddha. On one occasion, while listening to
the Buddha's discourse, he saw a certain
disciple being named by the Buddha as the
foremost in expounding the Doctrine The
worthy man aspired to that distinction. After
making an extraordinary offering, he
expressed his wish that at some future
existence he be designated by a Buddha as
the foremost disciple in expounding the
Doctrine
In his existence as son of a hunter.
That worthy man fared in the deva
realm and the human realm for a hundred
thousand world-cycles. During the time of
Kassapa Buddha he was born as a son of a
hunter. When he came of age he took up the
vocation of hunter. One rainy day, he went
to the forest to hunt, carrying a spear While
searching for game he saw a bhikkhu sitting,
with his head covered with his robe of dirtrags, on a rock platform inside a natural
cavern. He thought that must be a bhikkhu
meditating. He hurried home and had two
pots cooked simultaneously, one in which
rice was boiled, the other, meat.
When the rice and the meat had been
cooked he saw two bhikkhus coming to his

house for alms-food. He invited them into


his house, took their alms-bowls, and
requested them to accept his offering of
alms-food, out of compassion for him.
Having had the two offerees seated, he left
his family to see to the service of alms-food
while he hurried back to the forest to offer
the alms-food to the meditating bhikkhu. He
carried the rice and the meat in a pot
properly covered up with banana leaves. On
the way he gathered various kinds of flowers
and packed them in some leaves. He went
to the bhikkhu in the cavern, filled his almsbowl with the alms-food, offered it and the
flowers to the bhikkhu reverentially.
Then he sat in a suitable place and said
to the bhikkhu, "Just as this offering of
delicious food and flowers makes me very
glad, may I, in the future existences in the
course of samsara be blessed with all kinds
of gifts; may flowers of five hues shower
down on me!" The bhikkhu saw that the
donor was destined to gain sufficient merit
leading to wining of magga phala and
taught him in detail the method of
contemplating the thirty-two aspects of
parts of the body.
That son of the hunter lived a life full of
good deeds and at his death he was reborn

in the deva realm. There he was blessed


with showers of flowers that rained down on
him up to knee-deep.
(b) Discipleship in his last existence.
That worthy man fared in the fortunate
destinations through out the world-cycle
that intervened the appearance of the two
Buddhas, and during the time of Gotama
Buddha he was reborn as the son of the Rich
Man in the town of Macchikasanda in the
Province of Magadha. At the time of his birth
flowers of five hues rained down over the
whole town up to knee-deep. His parents
said, "Our son has brought his own name.
For he has delighted the mind of the whole
town by being blessed with the wondrous
floral tribute of five colours. Let us call him
'Citta'."
When young Citta came of age he got
married and at the death of his father he
succeeded to the office of the Rich Man of
Macchikasanda. At that time the Venerable
Mahanama, one of the Group of Five
Ascetics came to Macchikasanda. Citta, the
Householder was full of reverential
adoration for the Venerable Mahanama for
his serenity. He took the alms-bowl of the
Venerable one, and invited him to his house

for offering alms-food. After the Venerable


one had finished his meal, Citta the
Householder took him to his orchard, had a
monastery built for him and requested him
to reside there as well as to accept daily
alms-food from his house. The Venerable
Mahanama consented out of compassion,
and seeing that the householder was
destined to acquire sufficient merit leading
to attainment of magga phala, used to
discourse to him extensively on the six
internal sense-bases and the six external
sense-bases i.e., sense-objects. This subject
was taught to Citta because he was a
person of middling intelligence,
majjhumpuggala.
As Citta the Householder had in his
past existences cultivated Insight into the
impermanence, woefulness (dukkha) and
unsubstantiality of mind and matter which
are conditioned phenomena, his present
efforts at Insight-meditation led him to the
Enlightenment stage of Never-Returner
(Anagami). (It is not mentioned in the
scriptures by which method of meditation be
attained Anagami phala. However,
considering his training, it might be
assumed that he won Path Knowledge by
meditating on the Sense-bases.)

[ Incidentally, the difference in the


attainments between Citta and
Anathapindika should be noted here.
Anithapindika the Householder, donor of the
Jetavana monastery in Savatthi was a
Stream-Enterer who delighted in charity,
Dana bhirata. Citta the Householder, donor
of the Ambataka monastery in
Macchikasanda, was a Never-Returner who
delighted in charity as well as in the
Dhamma-Dana bhirata, Dhammabhirata. ]
Householder Citta's delight in charity
and in the Dhamma:
A few instances:
A few instances of Citta's natural
delight in charity and in the Dhamma are
mentioned here as recorded in the Citta
Samyutta.
The first Isidatta Sutta.
At one time many bhikkhus were living
at the Ambataka monastery donated by
Citta the Householder in Macchikasanda.
One day Citta went to the monastery and
after making obeisance to the bhikkhu
elders invited them to an offering of food at
his home the next day. When the bhikkhu

elders got seated at the prepared seats the


next day Citta the Householder made
obeisance, sat in a suitable place, and said
to the Venerable Thera, the senior most
bhikkhu present there. "Venerable Sir,
'Diversity of Elements', 'Diversity of
Elements', Dhatu Nanattam it has been said.
To what extent are there the diversity of
Elements as taught by the Bhagava"
The Venerable Thera knew the answer
but he was diffident to give a reply to the
question, and the Venerable Thera remained
silent. For a third time too the Venerable
One kept his silence.
Then the Venerable Isidatta, the junior
most bhikkhu among the bhikkhus present,
thought, "bhikkhu elder Thera does not
answer the question, nor ask another
bhikkhu to answer. The Samgha by not
answering to Citta's question, makes Citta
appear as harassing. I shall save the
situation by answering the Householder's
question." He went near the Venerable
Thera and said "Venerable Sir, may I be
allowed to answer the question put by
Citta." And the Venerable Thera gave him
permission to do so. Then the Venerable
Isidatta returned to his seat and said to Citta
the Householder: "Householder, you asked

the question, 'Venerable Thera, 'Diversity of


Elements.' Diversity of Elements', it has
been said. To what extent are there the
Diversity of Elements?"
"Yes, Venerable Sir, that is so" replied
Citta. "Householder, as taught by the
Bhagava there are various Elements such
as:
Eye-element, (Cakkhu Dhatu) Element
of visual object, (Rupa Dhatu), Eyeconsciousness element; (Cakkhu Vinnana
Dhatu); Ear-element (Sota Dhatu), Element
of sound (Sadda Dhatu), Ear-consciousness
element (Sota Vinnana Dhatu), .. . p... MindElement (Mano Dhatu), Element of
phenomena (dhamma Dhatu), Mindconsciousness element (Mano Vinnana
Dhatu). Householder, these are the various
Elements, Nanatta Dhatu as taught by the
Bhagava."
Citta the Householder was satisfied
with the answer given by the Venerable
Isidatta and personally attended on the
Venerable One at the food offering. When,
after finishing the meal, the bhikkhus
returned to monastery, the Venerable Thera
said to the Venerable Isidatta, "Friend
Isidatta, you perceived the problem well, I

have no such perception. Therefore, friend


Isidatta, when similar questions are asked of
us, you may do the answering."
The second Isidatta sutta.
On another occasion when Citta the
Householder was making an offering of food
to the Samgha at his place before serving
the food he put this question to the
Venerable Thera: "Is the world permanent or
is it impermanent?" The question is
characteristic of wrong views, and implies
the arising or otherwise of such view. As in
the previous case, the Venerable Thera did
not answer although he knew it. When he
kept his silence for three repeated
questionings by the Householder the
Venerable Isidatta obtained the elder
Thera's permission to answer and replied to
the questioner: "When there is the
erroneous concept regarding the present
body or the five aggregates, Sakkaya ditthi,
wrong views arise; when there is no
erroneous concept regarding the five
aggregates wrong views do not arise."
Citta the Householder pursued the
problem with questions as to how the
erroneous concept regarding the present
body of five aggregates arise, and how that

concept does not arise. The Venerable


Isidatta gave analytical answers to the
satisfaction of the Householder (For the
complete set of questions and answers the
reader may see 'The Second Isidatta sutta, 1
Citta Samyuta, Salayatana Samyuta.)
After that a conversation between Citta
and the Venerable Isidatta took place as
follows:
(Citta) "From which place do you come,
Venerable Sir?"
(Isidatta) "I come from Avanti country."
(Citta) "Venerable Sir, in Avanti county
there is a friend of mine, whom I have never
met, by the name of Isidatta who had turned
bhikkhu. Have you met him, Venerable Sir?"
(Isidatta) "Yes, I have, Householder"
(Citta:) "Venerable Sir, where is that
bhikkhu now?"
reply

The Venerable Isidatta did not give a

(Citta) "Venerable Sir, are you my


friend whom I had never seen?"

(Isidatta:) "Yes, Householder"


(Citta:) "Venerable Sir, may the
Venerable Isidatta be pleased to stay in
Macchikasanda. The Ambataka monastery is
pleasant to live in. I will see to all the four
requisites (robes, alms-food, dwelling,
medicines)."
(Isidatta) "Householder, you speak well
(You say what is good.)" (The Venerable
Isidatta said so merely to express his
appreciation of the donation, but he did not
say so with the intention of accepting the
donation in any of the four requisites.)
Citta the Householder was delighted
with the answer given by the Venerable
Isidatta and personally attended on the
Venerable one in making offering of almsfood. When the bhikkhus got back to the
monastery, the Venerable Thera said to the
Venerable Isidatta in the same words as he
did previously (on the occasion of the First
Isidatta Sutta.)
Then the Venerable Isidatta considered
that after revealing his identify as an unseen
friend of Citta the Householder before
turning bhikkhu, it would not be proper for

him to stay in the monastery donated by the


Householder. So after tidying up his living
quarters and the monastery he took his
alms-bowl and great robe and left the
monastery for good, never to return to the
town of Macchikasanda.
At one time many bhikkhus are living
at the Ambataka monastery donated by
Citta the Householder in Macchikasanda.
Then Citta the Householder went to the
monastery and after paying respects to the
Samgha he invited them to his farmyard the
next day where his cows were kept. On the
following day the Samgha came to his
farmyard and sat in the seats prepared for
them. Then the Householder personally
offered milk-rice to the Samgha.
He was served the milk-rice in a gold
vessel by his servants at the same time the
Samgha were being served. For he was
accompanying the Samgha after the meal to
the monastery, he gave orders to his
servants to make offerings of remaining
milk-rice to suitable offerees. Then he
accompanied the Samgha to their
monastery.
It was scorching hot when the Samgha
left the Householder farmyard. Walking in

the hot sun a rich meal was a rather


inconvenient thing for the Samgha. Then the
Venerable Mahaka, the juniormost bhikkhu,
said to the Venerable Thera, the seniormost
bhikkhu, "Venerable Thera, would a cool
breeze in an overcast-sky with slight rain
drops he convenient for everyone?" And the
Venerable Thera replied, "Friend Mahaka, a
cool breeze in an overcast sky with slight
rain drops would be convenient for
everyone." Thereupon the Venerable
Mahaka, by his powers, changed the
weather, letting the cool breeze blow in an
overcast sky with slight rain drops.
Citta the Householder noted this event
as a marvellous power possessed by the
junior bhikkhu. When they got to the
monastery the Venerable Mahaka said to the
Venerable Thera, "Venerable Thera, is that
enough?" And the Venerable Thera replied,
"Friend Mahaka, that is enough, Friend
Mahaka, that is something done well, friend
Mahaka, that deserves reverence." After this
recognition of the Venerable Mahaka's
powers, all the bhikkhus returned to their
respective dwelling places (within the
monastery complex)
Then, Citta the Householder requested
the Venerable Mahaka to display his

miraculous powers. The Venerable One said,


"In that case, Householder, spread your
cloak at the door-step to my monastery. Put
a pile of grass from the bundle of grass on
the cloak." The Householder did as was
required of him. Then the Venerable Mahaka
entered the monastery, bolted the door from
inside and sent out flames through the
keyhole and through the edges of the door.
The flames burned up the grass but the
cloak remained unburnt. Then, Citta the
Householder picked up his cloak and, awestruck and gooseflash forming on his skin,
he sat in a suitable place.
Thereafter, the Venerable Mahaka
came out of the monastery said to Citta the
Householder, "Householder, is that
enough?" Citta replied, "Venerable Mahaka,
that is enough. Venerable Mahaka, that is
something accomplished. Venerable
Mahaka, that deserves reverence.
"Venerable Mahaka, may the Venerable
Mahaka be pleased to stay in
Macchikasanda. The Ambataka monastery is
pleasant to live in. I will see to the four
requisites (robes, alms-food, dwelling,
medicines)"
The Venerable Mahaka said,
"Householder, you say what is good."

However, Venerable Mahaka


considered that it would not be proper for
him to stay at the Ambataka monastery. So
after tidying up his living quarters and the
monastery, he took his alms-bowl and big
robe and left the place for good.
[ In the above two suttas, Citta the
Householder had great reverence and
admiration for the Venerable Isidatta and
the Venerable Mahaka in donating his
monastic complex to the two bhikkhus.
However, from the point of view of the
bhikkhus, the four requisites they had been
donated with were flawed because they
amounted to rewards for their actions
Isidatta for expounding the Dhamma, and
Mahaka for displaying miraculous power.
Hence, out of regard for the bhikkhu rules of
conduct, they left the place for good (The
Commentary and the Sub-Commentary are
silent on this point. ]
We have chosen these three suttas, the
two Isidatta suttas and the
Mahakapatihariya as examples of how Citta
the Householder cherished the Dhamma
The reader is earnestly advised to go
through the suttas in the Citta Samyutta,
Salayatana Samyutta .]

One day the two Chief Disciples


accompanied by a thousand bhikkhu
disciples paid a visit to the Ambataka
monastery. (At that time the Venerable
Sudhamma was the Abbot of the
monastery.) Citta the Householder, donor of
the monastery, made magnificent
preparations to honour the visiting Samgha
(without consulting the Venerable
Sudhamma). The Venerable Sudhamma took
exception to it and remarked, "There is one
thing missing in this lavish array of offerings
and that is sesamum cake." This was an
innuendo to belittle Citta the Householder
whose family in the earlier generation
consisted of a seller of sesamum cakes.
Citta made a suitably rude response in
vulgar language to the sarcastic remark of
the Abbot who was touched to the quick and
took the matter to the Bhagava. After
listening to the Bhagava's admonition, the
Abbot Venerable Suddhamma made amends
to Citta the Householder. Then, staying at
the Ambataka monastery, and practising the
Dhamma, the Venerable Sudhamma gained
Insight and attained Arahatship (This is as
mentioned in the Commentary on the
Anguttara Nikaya For details see the
Commentary on the Dhammapada, Book

One, and Vinaya Culavagga, 4- Patisaraniya


kamma.)
Citta's Pilgrimage to the Buddha.
(The following account is taken from
the Commentary on the Dhammapada.)
When the Venerable Sudhamma
attained Arahatship Citta the Householder
reflected thus "I have become a NeverReturner. But my stages of Enlightenment
from Sotapatti phala to Anagami phala had
been attained without even meeting with
the Bhagava. It behoves me to go and see
the Buddha now." He had five hundred carts
fully laden with provisions such as
sesamum, rice, ghee, molasses, honey,
clothing, etc., for the long journey to
Savatthi. He made a public invitation to the
populace in Macchikasanda that anyone,
bhikkhu, bhikkhuni, lay disciple or lay
female disciple, might, if they wished, join
him on a pilgrimage to the Buddha and that
he would see to every need of the pilgrims.
And in response to his invitation, there were
five hundred bhikkhus, five hundred
bhikkhunis, five hundred lay disciples and
five hundred lay female disciples who joined
him on the pilgrimage.

The two thousand pilgrims who joined


Citta the Householder plus the one thousand
of his entourage, totalling three thousand,
were well provided for the thirty-yojana
journey. However, at every yojana of his
camping on the way devas welcomed them
with temporary shelter and celestial food
such as gruel, eatables, cooked rice and
beverages and every one of the three
thousand pilgrims was attended on to his
satisfaction.
By travelling a yojana a day, meeting
with the devas' hospitality at every step, the
pilgrims reached Savatthi after a month. The
provisions carried along in five hundred
carts remained intact. They even had surfeit
of provisions offered by the devas and
human beings along the way which they
donated to other persons
On the day when the pilgrims were due
to arrive in Savatthi the Buddha said to the
Venerable Ananda. "Ananda, this evening
Citta the Householder accompanied by five
hundred lay disciples will be paying homage
to me."
Ananda asked, "Venerable Sir, are there
miracles to happen then?"

"Yes, Ananda, there will be miracles"


"In what manner will they happen,
Venerable Sir?"
"Ananda, when he comes to me, there
will rain a thick floral tribute of five hues
that will rise to knee-deep over an area of
eight karisas."( 1 karisa: a measure of land
equivalent to 1.75 acres. )
This dialogue between Buddha and the
Venerable Ananda aroused the curiosity of
the citizens of Savatthi. People passed on
the exciting news of Citta's arrival, saying,
"A person of great past merit by the name
of Citta, a householder, is coming to town.
Miracles are going to happen! He is arriving
today! We will not miss the opportunity of
seeing such a great person." They awaited
on both sides of the road the visitor and his
friends were coming by, ready with
presents.
When the pilgrim party got near the
Jetavana monastery the five hundred
bhikkhus of the party came first. Citta told
the five hundred lay female disciples to stay
behind, and follow later and went to the
Bhagava accompanied by five hundred lay
disciples. (It should be noted that disciples

paying homage to the Buddha were not an


unruly crowd but well-disciplined; whether
sitting or standing, they left a passage way
for the Buddha to come to his raised
platform, and they would remain motionless
and silent on either side of the aisle.)
Citta the Householder now approached
the aisle between a huge gathering of
devotees. Whichever direction the Ariya
disciple who had been established in the
Fruition of the three lower Paths glanced,
the people murmured, "That is Citta the
Householder!" He made a thrilling object in
that big gathering. Sutta the Householder
drew close to the Bhagava and he was
enveloped by the six Buddha-rays. He stroke
the Bhagava ankles with great reverence
and vigour and then the floral tribute of five
colours described earlier rained. People
cheered enthusiastically loud and long.
Citta the Householder spent one whole
month in close attendance on the Buddha
During that time he made a special request
to the Buddha and the Samgha not to go out
for alms-food, but to accept his offerings at
the monastery. All the pilgrims that had
accompanied him also were taken care of in
every aspect. In this month-long stay at the
Jetavana monastery none of his original

provisions needed to be used to feed


everyone, for devas and men made all sorts
of gifts to Citta the Householder.
At the end of one month Citta the
Householder made obeisance to the Buddha
and said "Venerable Sir, I came with the
intention of making offerings of my own
property to the Bhagava. I spent one month
on the way and another month here in the
Jetavana monastery. Still I have had no
opportunity to offer my own property, for I
have been blessed with all sorts of gifts from
devas and men. It would seem that even if I
were to stay here a year, I still may not have
the chance to make offerings of my own
property It is my wish to deposit all my
property I have brought here in this
monastery for the benefit of the Samgha.
May the Bhagava be pleased to show me
the place to do so.
The Buddha asked the Venerable
Ananda to find a suitable place for
depositing Citta's provisions; there the fivehundred cart-loads of provisions were
deposited and offered to the Samgha: Then
Citta the Householder returned to
Macchikasanda with the five hundred empty
carts, people and devas, seeing the empty
carts, remarked in mild rebuke "O, Citta, had

you done such deeds in the past as would


lead to your going about with empty carts?"
Then they loaded his empty carts to the full
with seven kinds of treasures. Citta also
received sufficient gifts of all kinds with
which he catered to the needs of the
pilgrims till he reached Macchikasanda in
ease and comfort
The Venerable Ananda paid his
obeisance to the Bhagava and said:
"Venerable Sir, Citta the Householder
took one month coming to Savatthi, and
spent another month at the Jetavana
monastery. During this period he had made
great offerings with gifts received from
devas and men. He had emptied his five
hundred carts of all provisions he had
brought, and he was returning to his place
with empty carts." However, people and
devas who saw the empty carts said to
them in mild rebuke "Citta, you had done
such deeds in the past as would lead to your
going about with empty carts7" And they
are said to have filled Citta's five hundred
carts with seven kinds of treasures. And
Citta is said to get home comfortably,
looking after the needs of his companions
with gifts received from devas and men.

"Venerable Sir, may I be allowed to ask


a question: Does Citta meet with such
abundance of honour and tribute only
because he was on a pilgrimage to the
Buddha? Would he meet the same kind of
honour and tribute if he were to go
elsewhere?"
The Bhagava said to the Venerable
Ananda: "Ananda, Citta the Householder will
receive the same kind of honour and
tributes whether he comes to me or goes
elsewhere. This is indeed so, Ananda
because Citta the Householder had been
one who had firm conviction about Kamma
and its consequences both in the mundane
aspect and the Supramundane aspect.
Further, he had been fully convinced about
the Supramundane benefits that the Triple
Gem are capable of. For a person of such
nature honour and tribute lines his path
wherever he goes.''
The Bhagava further uttered this verse:
(translation in prose):
"(Ananda,) the Ariya disciple who is
endowed with conviction (regarding the
mundane and the Supramundane aspects)
of one's own actions and morality, and is
possessed of following and wealth, is held in

reverence (by men and devas) wherever he


goes" (Dh, V 303).
At the end of the discourse many
hearers attained Path-Knowledge such as
Stream-Entry, etc.
(c) Citta designated as the foremost lay
disciple.
From that time onwards Citta the
Householder went about accompanied by
five hundred Ariya lay disciples. On another
occasion when the Buddha conferred
distinguished titles to lay disciples according
to their merit, he declared with reference to
the discourses made by Citta as recorded in
the Cula vagga of Salayatana samyutta:
"Bhikkhus, among my lay disciples who
are exponents of the Dhamma, Citta the
Householder is the foremost"
(The proficiency of Citta in expounding
the Dhamma may be gleaned from
Salyatana vagga Samyutta, 7- Citta
samyutta, 1- Samyojana Samyutta, and 5Pathana kamabhu sutta)
The Gilanadassana Sutta, an example of
Householder Citta's discourse given even on

his deathbed.
As became an Anagami ariya who was
the foremost expounder of the Dhamma
among lay disciples, Citta the Householder
gave a discourse even on his deathbed. This
story is given in Gilanadassana Samyutta in
Citta Samyutta.
Once Citta the Householder was
terminally ill. Then many devas who were
guardians of the Householder's premises,
guardians of the forest, guardians of certain
trees and guardians who had power over
herbs and deified trees, (because of huge
proportions), assembled before him and said
to him, "Householder, now make a wish
saying, 'May I be reborn as the Universal
Monarch when I die". Citta the Householder
replied to them, "Being a universal Monarch
is impermanent in nature, unstable in
nature. It is something that one must leave
behind at last."
His relatives and friends by his bedside
thought he was uttering those strange
words in a fit of delirium and said to him,
"Lord, be careful. Do not talk absentmindedly"
Citta the Householder said to them,

"You say, 'Lord be careful. Do not talk


absent-mindedly. With respect to what
words of mine do you say so?" And the
relatives and friends said, "Lord, you were
saying, Being a Universal Monarch is
impermanent in nature, unstable in nature.
It is something that one must leave behind
at last."'
Citta the Householder then said to
them, "O men, devas who are guardians of
my premises, guardians of the forest,
guardians of trees, guardians who have
power over herbs and defied trees, came
and said to me, 'Householder, now make a
wish saying, May I be reborn as the
universal Monarch when I die' So I told
them, "Being a Universal Monarch is
impermanent in nature, unstable in nature It
is something one must leave behind at last'
I was' not saying these words absentmindedly"
Thereupon Citta's friend and relatives
said to him, "Lord, what advantages did
these devas see in advising you to wish for
rebirth as Universal Monarch?"
Citta replied: "O men, those devas
thought, that this Householder Citta has
morality, has clean conduct, if he would

wish for it he could easily have his wish


fulfilled. One who is righteous can see
benefits accruing to the righteous.' This was
the advantage they saw in advising me to
wish for rebirth as a Universal Monarch I
replied to them, "Being a Universal Monarch
is impermanent in nature, unstable in
nature. It is something one must leave
behind at last.' I was not saying these words
absent-mindedly"
The friends and relatives of Citta the
Householder then asked him, "In that case,
Lord, give us some admonition" And Citta
made his last discourse thus:
"In that case, friend and relatives, you
should practise with the resolve, 'We will
have perfect confidence in the Buddha,
reflecting that:
1. The Buddha is called Araham because
he is worthy of homage by the greatest of
men, devas and brahmas;
2. The Buddha is called
Sammasambuddha because he knows all
things fundamentally and truly by his own
perfect wisdom;
3. The Buddha is called

Vijjacaranasampanna because he is
endowed with supreme Knowledge and
perfect practice of morality;
4. The Buddha is called Sugata because
he speaks only what is beneficial and true,
5. The Buddha is called Lokavidubecause
he knows all the three worlds;
6. The Buddha is called Annuttropurisa
dammasarathi because he is incomparable
in taming those who deserve to be tamed;
7. The Buddha is called Satthadeva
manussana because he is the Teacher of
devas and men;
8. The Buddha is called Buddha because
he makes known the Four Ariya Truths;
9. The Buddha is called Bhagavabecause
he is endowed with the six great qualities of
glory.
'We will have perfect confidence in the
Dhamma reflecting that:
1. The Teaching of the Bhagavi, the
Dhamma, is well expounded;

2. Its Truths are personally appreciable;


3. It is not delayed in its results;
4. It can stand investigation;
5. It is worthy of being perpetually borne
in mind;
6. Its Truths can be realized by the Ariyas
individually by their own effort and practice.
We will have perfect confidence in the
Samgha reflecting that:
1. The eight categories of Ariya
disciples of the Bhagava, the Samgha, are
endowed with the noble practice,
2. They are endowed with
straightforward uprightness;
3. They are endowed with right
conduct;
4. They are endowed with the
correctness in practice deserving reverence;
(Being thus endowed with these four
attributes-)

5. The eight categories of ariya


disciples of the Bhagava consisting of four
pairs are worthy of receiving offerings
brought even from afar,
6. They are worthy of receiving
offerings specially set aside for guests.
7. They are worthy of receiving
offerings made for the sake of acquiring
great merit for the hereafter;
8. They are worthy of receiving
obeisance;
9. They are the incomparable fertile
field for all to sow the seed of merit;
And also you should practice with the
resolve, "We shall always lay everything we
have to be at the disposal of donees who
have morality and who conduct themselves
well.'
Citta the Householder then made his
friends and relatives to be established in the
routine of paying reverence to the Buddha,
the Dhamma and the Samgha and in
charity. With those last words he expired.
(The scriptures do not specifically say in

which realm Citta the Householder was


reborn, but since he is an Anagami he is
presumed to be reborn in one of the fifteen
Brahma realms of the Fine Material Sphere
outside of the Non-material Sphere, most
probably in the Pure Abodes Suddha vasa
Brahma realm)
(Here ends the story of Citta the
Householder.)
4. The story of Hatthakalavaka of Uposatha
habit.
(a) The past aspiration of the Uposathahabituate
The Future-Hatthakalavaka was born
into a worthy family in the City of Hamsavati
during the time of Padumuttara Buddha. On
one occasion when he was listening to the
Buddha's sermon he saw a lay disciple being
designated the foremost among those lay
disciples who were accomplished in the
practice of the four ways of kind treatment
to others*. He emulated that man, and
making an extraordinary offering, he aspired
to that title. The Buddha prophesied that his
aspiration would be fulfilled.
(b) The last existence as Prince Alavaka.

That worthy man fared in the good


destinations for the entire one hundred
thousand world-cycles. During the time of
Gotama Buddha he was born as Prince
Alavaka, son of King Alavaka in the city of
Alavi.
(In this connection, the background
events beginning with the sporting
expedition of King Alavaka, to the
establishment in the Uposatha precepts of
Prince Alavaka, his attainment of Anagami
phala, and his following of five hundred lay
disciples established in the Uposatha
precept, have been described fully in The
Great Chronicle, Volume Four. The reader is
advised to refer to the relevant pages
therein.)
(c) Hatthakalavaka being designated as the
Foremost lay disciples.
One day Hatthakalavaka the Uposathahabituate visited the Bhagava accompanied
by five hundred lay disciples. After making
obeisance to the Bhagava he sat in a
suitable place. When the Bhagava saw the
big following of very sedate manners that
came with Hatthakalavaka, he said,
"Alavaka, you have a big following; what

sort of kind treatment do you extend to


them?" And Hatthakalavaka replied,
"Venerable Sir,
(1) I practise charity towards those
persons who would be delighted by my act
of charity.
(2) I use pleasant words to those who
would be delighted by pleasant words,
(3) I give necessary assistance to those
who are in need of such assistance and who
would be delighted by my assistance,
(4)And I treat those as my equals in
respect of those who would be delighted by
such treatment.
With reference to that conversation
between the Bhagava and Hatthakalavaka,
on another occasion, during the Bhagava's
residence at the Jetavana monastery, when
he was conferring titles to outstanding lay
disciples, he declared:
"Bhikkhus, among my lay disciples who
kindly treat their followers in four ways,
Hatthakalavaka is the foremost."

(Here ends the story of Hatthakalavaka the


Uposatha-Habituate.)
(Here ends the story of Hatthakalavaka)
* Four ways of kind treatment to
others: Sangaha - Vatthu: Liberality, kindly
speech, beneficial actions, impartiality (A.
IV, 32: VIII 24).
To be continued
TOP
This page at Nibbana.com was last
modified: 11/25/2004 18:19:38
Bravenet Hit Counter
Powered by Bravenet
View Statistics
Page Views Since 12-Jan- 2002
Site Meter
To be continued
BACK TO MAIN PAGE

You might also like