Relatives and Disciples of the Buddha By Radhika Abeysekera
From Dharmaweb
By Radhika Abeysekera
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"So it happens Kassapa, when beings deteriorate and the true Dhamma vanishes: then there are more rules and fewer Arahants. There will be, however, no vanishing of the Dhamma until a sham Dhamma arises in the world. But when a sham Dhamma arises in the world, there will be more rules and fewer Arahants."
"But Kassapa, it is not a cataclysm of the four elements - earth, water, fire and air that make the Dhamma disappear. Nor is the reason for its disappearance similar to the overloading of a ship that causes it to sink. It is rather the presence of five detrimental attitudes that causes the obscuration and disappearance of the Dhamma."
"These are the five: It is the lack of respect and regard for the Buddha, the Dhamma, the Sangha, the training, and for meditative concentration on the part of monks, nuns, and male and female devotees. But so long as there is respect and regard for these five things the Dhamma will remain free of obscuration and will not disappear."
-- (Gotama Buddha - Samyutta Nikáya)
Contents |
Foreword
I admire Mrs. Radhika Abeysekera’s fifth book in her series of Buddhist books. She is an untiring writer who writes on Buddha Dhamma with confidence. She tries to fulfill the Noble Path of Right Effort and her efforts have become very fruitful. Her past four books are very popular among readers. Now her readers have a new book to enjoy.
As I see it, the reason for the popularity of her books is her confidence (sradha) in the Buddha Dhamma. Many authors write about the Buddha Dhamma and how it relates to modern society. Even though the Dhamma (Truth) applies to the past, present and future, if the author does not have a clear understanding of the changing nature of the world – the nature of impermanence, it is not easy to explain the way of the Dhamma to modern society.
The teaching of the Dhamma must be done with understanding and confidence. When we go to a doctor and request treatment for our ailments, we have confidence in the doctor’s treatment. We have to approach the Dhamma in the same way. Only then can we see the real way of the Buddha’s teachings.
When we have confidence in the Dhamma, we see the real nature of the Dhamma. When we explain the Dhamma in writing, we must write with full knowledge and compassion so that others can acquire that same understanding.
In this book, and in Mrs. Abeysekera’s previous writings, she inspires the reader with her confidence in the Dhamma. This particular characteristic of her writing captures the attention of the readers. When you read her stories you can see how she presents the Dhamma in each story. When you read her stories you feel as if you are listening to a virtuous, Buddhist woman explaining the teachings with complete confidence in the Triple Gem – the Buddha, the Dhamma, and the Sangha.
As we do not have many books like this written in English, this work is a generous contribution towards the understanding of the Dhamma for students living outside of Sri Lanka and other Buddhist countries. We need more books like this which will help children to develop the correct knowledge required to live with wholesome values in this modern society.
It is a pity that the modern world does not recognize the importance of these human values that existed in the past: values that brought calmness and contentment to the minds of all people in society. These values are slowly disappearing from use and practice. Many good values such as patience, forbearance, tolerance, generosity, morality, gratitude, loving-kindness, sympathetic joy, altruism and such other noble human qualities are missing from our daily practice. They are not taught to our children in the modern world.
Children are not taught to be tolerant, patient and generous; instead they are taught that it is acceptable to retaliate, to be unforgiving and selfish. We can see in many children’s television programs that producers do not think about the development of good values in the children’s minds. We cannot see evidence of even the slightest attention being paid through programming efforts to children’s moral development. As a result, future generations will develop into societies lacking in good qualities. The world will miss wholesomeness and society will have no real human values.
The degeneration of human values is seen everywhere in society. To avoid this, we should encourage our children and adolescents to read more about religious and historical characters such as are found in this book. How can we expect a peaceful and happy society when we neglect the moral education of our children?
It is very important to understand that good values can be easily forgotten. It is difficult to develop good values in the minds of people who possess dormant unwholesome qualities such as greed, anger and delusion in their inner minds. Our fault today is that we expect happiness and peace by spending money but we have no time to reflect and don’t try to understand how to acquire true happiness or peace. Unhappiness and absence of peace appear but we do not understand how to get rid of them. Without knowing the root cause we try to treat the symptoms of the disease.
The Buddha’s advice for this is to understand, discipline the mind, and eradicate the cause, or the root of the disease. It is good to understand before attempting to uproot the cause. It is not wise to ignore, suppress or run away from the problem. Our children are unfortunate in that they are not given the instruction that will teach them to correct these characteristics in school.
In the old days people had time to teach this to children. Unfortunately, modern children are missing this opportunity. They are not given this instruction at home, in school or at church. Adults expect calm and peaceful behavior from children without first teaching them to behave and live in peace and harmony.
The average modern American child gets only ten minutes a day to talk with his parents as the parents are busy with their daily work. How can we expect innocent children who know nothing of the realities of this world to do as we want if we do not take the time to teach the values required to accomplish this?
Without first instructing our children or teaching them through example, we describe the concept of human rights and we speak about their rights. We encourage them to search for their rights. What rights can they earn without first learning to respect their parents and elders? It is the duty of the parents who brought the children into this world to teach them good qualities at home. Teaching them how to earn money only does not complete their education. It is also important to teach them the manners and human qualities and values that will allow them to live peacefully and happily as productive members of society. They have no other way of acquiring this knowledge if we do not teach them, for they came to this world without knowing the true nature of the world.
This point must be understood by scientists, psychologists and educators. Those who perform research in education have forgotten this important aspect. This is a missing and often neglected concept in modern society and in the field of education.
We are thankful to Mrs. Radhika Abeysekera, who tries to educate our adults as well as our children by teaching the Dhamma as our ancestors did in Sri Lanka. A strong sense of learning and effort in Sri Lanka enabled people to build, even without modern machinery, great reservoirs, nine-story buildings and magnificent temples, the ruins of which can still be seen today, two thousand or more years later. I would like to draw our educators’ minds to think about this and to suggest an arrangement that would fulfill this missing aspect of our innocent children’s education.
I hope our readers, who have been waiting to read Mrs. Abeysekera’s writings on the Dhamma, will be happy to gain the knowledge of the practical human values that are slowly vanishing from our society. My good wishes and loving-kindness to all. May all beings be well and happy!
New York Buddhist Vihara
August 3, 1999
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Preface
Relatives and Disciples of the Buddha, which is the second book in the series of Buddhism books that I have written, is my fifth publication. Once the students have knowledge of the life story of the Buddha, they need to be introduced to His relatives and disciples. Parents or educators should introduce the students to the appropriate life stories as they mature in the Dhamma. They will then have a strong foundation and background, which will enhance their studies in the Dhamma.
This book is also written for the purpose of encouraging young students to emulate the lives of these heroic men and women. It has been written using plain language, structured in short chapters, and illustrated by some of the young children of Canada and Sri Lanka so as to appeal to the younger reader.
The positions held by the Buddha’s close relatives and disciples were not chance happenings. They were positions that each of them had aspired to many aeons ago. They were positions of honor towards which each of them had worked tirelessly over many life cycles. As such, I wanted to include in each of these life histories the true beginning – the point at which the aspiration was made. I have researched and attempted to document the true beginning of many of the Buddha’s close relatives and disciples. It should be noted, however, that the Buddha had eighty great disciples on whom He conferred titles, and many thousands of disciples. As it was not possible to include all of them, a selection was made based on their contribution to the preservation of the Dhamma and on availability of material.
I was inspired and suffused with happiness when I worked on these life histories. These great men and women had worked tirelessly over many lifetimes, so that many years later we could still have access to the Dhamma by practicing the teaching that they preserved and by following their example. I was inspired, not only because of the fortitude and effort displayed by the Buddha’s disciples, but also because of their determination to renew their aspiration through countless life cycles. They each had the same goal – to help the Buddha in His mission to enlighten men and gods by showing them the path to eradicate suffering. But because of the nature and disposition of each person, each chose a different role and made different aspirations in keeping with their natures.
Mahà Màyà aspired to be the mother of the Buddha. Her aspiration, made many aeons ago, was to bring to birth a child who would be The Enlightened One. Yashodhara, His wife, aspired to be His helpmate. Over countless lives she worked tirelessly, supporting His every decision, and actively participated in helping Him complete the ten perfections. Mahà Pajapati, on the other hand, aspired to institute and form the order of the nuns (Bhikkhuní). Shariputra aspired to be the Buddha’s first chief disciple and foremost in wisdom. He was the true son of the Dhamma and assisted the Buddha in setting in motion the Wheel of Wisdom. Mahà Moggallana chose to be His second chief disciple and foremost in supernatural powers. By using His supernatural powers and his ability to teach he helped many thousands to have confidence in the Dhamma and strive for emancipation. Kassapa aspired to be foremost in austere practices. After the Buddha’s Parinibbána they needed a role model who was pure and austere. It would have been easy to fall into lax practices and materialism. But Mahà Kassapa was there to help guide and preserve the Dhamma.
Each of the great disciples chose a different attribute in which to excel. Then, using this attribute, they helped the Buddha in the teaching and preservation of the Dhamma for future generations. What wonderful role models for our children! Researching the life stories of these great persons gave me added strength to continue in my mission of teaching the Dhamma and assisting in its preservation for future generations.
The Buddha had many supernatural and psychic powers. In general, however, He did not resort to miracles and psychic phenomena when teaching the Dhamma. This is because the attainment of psychic powers is not the Buddhist goal. The Buddhist goal is Nibbána - the total destruction of suffering. He did not want His followers, enticed by miracles, to seek psychic powers as opposed to the supreme bliss of Nibbána. There were, however, instances when He used his psychic powers to prepare His audience for the Dhamma. At times the pride of the people or their need for the supernatural had to be addressed first. And so we have instances like the Twin Wonder (Twin Miracle) that the Buddha performed to destroy the pride of the Sakyans.
Though the powers of the Buddha far exceeded those of His disciples, many of them also had supernatural and psychic powers. In attaining Arahantship the great disciples acquired the ability to see into their past births in 100,000 world cycles. Four of His disciples, Shariputra, Mahà Moggallana, Yashodhara and Bakkula, could see back into infinite periods of time. Arahants like Mahà Moggallana, Mahà Kassapa and Anuruddha had the power to visit the celestial and Brahma realms at will. Anuruddha could also view 1,000 world systems.
In this book I have included instances of such supernatural powers. I have also attempted to cross-reference such instances by comparing the teachings of the Buddha to those of the great disciples. Over time, it is possible for the original words of the Buddha to be changed through translation errors and poetic embellishment of authors. The Buddha, who recognized this possibility, left us a set of instructions to follow before we accepted His teachings as absolute. I have also included in this book the way in which the Arahants preserved the Dhamma. This will help the reader to form an opinion on the authenticity of the material. The Buddha’s instruction, known as the Mahàpadesa, and by which His words should be tested, is as follows:
"A Bhikkhu may say thus - From the mouth of the Buddha Himself have I heard, have I received thus: This is the Doctrine, this is the Discipline, this is the Teaching of the Master. His words should not be accepted or rejected. Without either accepting or rejecting such words, study thoroughly every word and syllable and then put them beside the Discourse (teachings) and compare with the Monastic Disciplinary Rules. If, when so compared, they do not harmonize with the Discourses and do not agree to the Disciplinary Rules, then you may come to the conclusion: Certainly this is not the word of the Exalted One, this has been wrongly grasped by the Bhikkhu. Therefore you should reject it. If, when compared and contrasted, they harmonize with the Discourses and the Disciplinary Rules, you may come to the conclusion: Certainly this is the word of the Exalted One, this has correctly been grasped by the Bhikkhu. Let this be regarded as the first reference."
The Buddha then went on to dispense the second, third and fourth reference by substituting the words, "Heard from the mouth of the Buddha", with, "Heard from the mouth of the Sangha, Heard from the mouth of the Thera, and Heard from the mouth of Theri."
It should also be pointed out that the reader has the choice of accepting or not accepting these events. In the Jnànasàra-samuccaya the Buddha said, "As the wise test gold by burning, cutting, and rubbing (on a piece of touchstone), so are you to accept my words after examining them and not out of regard for me." As such, we should always examine and question the Teachings and accept that which appeal to our reason. The acceptance or non-acceptance of such phenomena does not in any way affect a person’s ability to attain Nibbána. It does, however, add to a better understanding of the spiritual development of the minds of Arahants.
In addition to introducing the reader to some of the close relatives and great disciples of the Buddha, this book illustrates the exceedingly long time it takes (about 100,000 world cycles) to fulfill a great aspiration and attain Arahantship. The majority of these persons received the definite proclamation regarding the certainty of the fulfillment of their aspirations at the time of the Padumuttara Buddha. Yashodhara and His chief male disciples took even longer to fulfill their aspirations, as the level of perfection required was greater. And even though documentation was not available, the possibility exists that these great disciples were striving for these positions and completing virtues even prior to their encounter with the Padumuttara Buddha. It seems very plausible that a certain level of wisdom and spiritual development would have been required for the Padumuttara Buddha to be able to prophesy the certainty of their achieving their goal.
I hope this book will inspire the reader to understand how fortunate we are that these great disciples had the courage and determination to perfect themselves over aeons of time to assist us in our emancipation. Their goal was not just to attain Arahantship. It was to attain Arahantship with great attributes which would assist the Buddha in His aspiration to help humanity for many generations, by showing them the path to the total destruction of suffering. It is hoped that this book will inspire others to make similar aspirations, so that future generations may benefit by our efforts just as we are benefiting by the efforts of these great disciples.
This book was not written for the purpose of introducing the Buddha’s teaching. However, it would have been remiss of me not to use the opportunity to introduce the teachings when documenting the life history of Mahà Kaccana. Mahà Kaccana was foremost in explaining in detail the profound sayings of the Buddha to help novice monks and lay disciples who were not spiritually mature. To illustrate Mahà Kaccana’s contribution to the world, I have included some examples from Mahà Kaccana’s teachings. As Kaccana was consulted to explain profound and complex teachings, these are for the advanced student. I have attempted to simplify the teachings but it must be recognized that these are teachings from the Abhidhamma and as such are more suitable for the advanced student than the beginner.
Dr. Dewaràja, who presented a paper at the University of Western Australia on "The Positions of Women in Buddhism", studied the women of Sri Lanka, Thailand, Burma and Tibet over a period of time before the impact of Western influence and compared them to women in other Asian Countries. She concluded that, "Buddhism saved the daughter from indignity, elevated the wife to a position approximating to equality, and retrieved the widow from abject misery." I have attempted to bring out the enormous service that the Buddha performed to women when He instigated the order of the Nuns and proclaimed that women were as capable as men of attaining spiritual heights. The position of women and the beliefs at that time were such that women were treated with great disrespect. I have attempted to bring to light society’s treatment of women at the time of the Buddha and the gratitude that His female disciples felt towards Him for giving them the opportunity for emancipation.
This book, as the other books I have written, is my contribution towards the preservation of the Dhamma for future generations. May I, through this work, continue to develop wisdom, analytical skills and clarity of vision, so that I can transfer the knowledge I have acquired to others with ease, with a view to Nibbána. I also hope that reading this book will inspire others to make similar aspirations, because what one person has done another person can do.
Whilst I researched many books to obtain the material required for this book, special mention needs to be made of some of the pioneers who translated the Pali text to English. Professor Rhys Davids, whose father was a Christian clergyman, decided to study the Pali language and Buddhism for the purpose of proving the superiority of the Christian faith. Instead, Professor Davids modeled his life on the Buddha’s Noble Path and, together with his wife, Mrs. Davids, left a beautiful legacy of the Pali text in English. As many as possible of the Theragàthà, or sayings of the elders, were taken from the book Psalms of the Brethren. Due to difficulties in obtaining the original translation, The Elders Verses I, Theragàthà and The Elders Verses II, Therigàthà by the Pali Text Society of Oxford, as well as the beautiful work, Great Disciples of the Buddha, of the American-born Bhikkhu, Bodhi, were used as supplements.
Compilations of the lives of the great disciples of the Buddha by the German-born monk, Ven. Nyànaponika, and the German scholar, Hellmuth Heckle, were also invaluable in my research. My grateful appreciation to these forefathers for their dedication in translating the Pali text into English, for the purpose of preserving the Dhamma. Through this book, these international pioneers have contributed to the Dhamma knowledge of many more generations of international students.
Many people contributed their time and effort to make this book special. Children of Canada and Sri Lanka, many of whom are my students, enhanced this text with their beautiful drawings. The children’s perspective of the stories adds a touching depth, which brings to life the great persons who preserved the Dhamma so that it would be available for them to study many years later. Their contribution, which has made this book a living memory of my Dhamma classes, is greatly appreciated.
As in the past Ven. Kurunagoda Piyatissa (Nàyaka Mahà Thera) encouraged me in my efforts by writing the foreword and reviewing the book for accuracy and improvement. His vast knowledge of the Dhamma continues to be an invaluable resource in my work. His strength, patience and selfless devotion to the Buddha Dhamma is greatly appreciated.
My good friend, Adrienne Bouchard Langlois, has worked tirelessly in enriching this text with her careful editing. She has undertaken the editing of this book at a time when great demands were being made on her free time. Despite her other commitments, she has ensured the quality of this book by going over this material again and again. The editing of a book is meticulous work that requires countless hours of concentrated effort. Her contribution to this book cannot be measured. Her friendship is a constant source of strength and her determination, inspiration and high standards are now an integral part of my work. My appreciation of her labor of love is boundless.
My friend, Jay Jawroski, has made this book a work of art with her expertise and graphics design. She has designed the cover to reflect the wisdom and compassion of the many disciples and retained the importance of impermanence in the Buddha Dhamma. She has formatted the entire book to enrich its visual impact and has spent countless hours to make it attractive and appealing to the reader. She has scanned the children’s drawings and enriched them thorough her expertise, to reproduce in vibrant colors. Her beautiful work has enhanced the children’s illustrations and helped to bring to life the stories of the great disciples. Her generosity, compassion and experience of life have helped to strengthen my resolve and commitment in the preservation of the Dhamma for future generations. Words cannot describe my appreciation of her efforts and support.
My books are now available on the Internet so that readers from all parts of the globe will have free access to them. Even with the generous help of sponsors, I was experiencing great difficulties in keeping up with the costs of free distribution. The demand far exceeded my supply of books. My friend, Masoud Moradi-Teleghani, has selflessly shared his technical expertise and developed my web site so that students all over the world now have access to my books. The beautiful title page was Masoud’s representation of my work. With his title "From Turmoil to Peace" he effectively captured what I hoped to give to future generations through the Buddha Dhamma. The countless hours he spent formatting this work in HTML, a language that does not have Pali fonts, is greatly appreciated. His technical and artistic abilities, compassion and quiet strength have been an invaluable resource in my work.
And last but not least I would like to thank my family for their consistent support of my work. The many hours I spend on my work is time away from them. By becoming involved in my work they have shared in my contribution to the preservation of the Dhamma. Together with many others they have encouraged me in my struggle to balance my career, family and writing. With understanding and patience they have provided the environment I need for research, teaching and writing. My grateful appreciation for their encouragement, understanding, and patience.
This book has been dedicated to my family, good friends and relatives who have supported me throughout the years in the preservation of the Buddha Dhamma. May I have the opportunity to assist them throughout samsara in their journey to enlightenment. May all beings find peace and lasting happiness!
Radhika
Abeysekera
Winnipeg, Manitoba
Canada
May 13, 2000
Immediate Family Of The Buddha
==King Shuddhodana ==
King Shuddhodana, who was of the Sakyan caste, was a righteous king who ruled over Kapilavatthu. As a young prince he excelled in warfare and swordsmanship. After a victorious battle his father, King Sihahanu, offered him a boon. He requested permission to marry the beautiful sisters, Maha Maya and Pajapati. Even though in many other kingdoms in India it was accepted for the king to have more than one consort, this was not the custom in Kapilavatthu. The Sakyans were monogamous and as such Prince Shuddhodana had to receive special permission to marry the noble princesses who were of the Koliya caste. Prince Shuddhodana wished to make both princesses his consorts as he had heard that one of the two sisters would give birth to a noble son who would bring great happiness to mankind.
For many years his chief consort, Queen Maha Maya, had no children. Then, almost twenty years after their marriage, she gave birth to a baby prince whom they named Siddhartha, meaning wish-fulfilled.
King Shuddhodana first recognized the extraordinary qualities of their child when the Sage Asita came to visit the baby. Asita, who was renowned for his wisdom and was a teacher to King Shuddhodana, visited the palace on hearing of the birth of the prince. The king carried the baby to Asita for his blessing. To their surprise, the baby moved and placed His feet on Asita’s head. The wise Asita then examined the markings on the baby’s feet, and kneeling before the young prince, paid homage to Him. Asita then predicted that this noble baby would one day be a Buddha and show the world the path to the end of suffering. King Shuddhodana, seeing the learned Asita salute the baby prince, followed suit, saying, "Son, this is my first act of obeisance."
King Shuddhodana paid homage to the prince for the second time during the royal plowing festival. It was the custom at that time to herald the new growing season with festivities. The nurses, observing that the baby prince was asleep, joined in the festivities and merry-making. When they returned they found the prince meditating while sitting cross-legged a few feet above the ground. Alarmed, they informed the king of the extraordinary feat. The king then knelt and saluted the baby prince for the second time, saying, "Son, this is my second act of obeisance."
Despite the fact that two sages had predicted that the prince would be a Buddha, King Shuddhodana wanted his son to be a king. Four others had said that the baby would be a Buddha or a Universal Monarch. The king decided that he would surround the prince with luxury and ensure that he was totally shielded from suffering so as to ensure his royal lineage of a Universal Monarch. King Shuddhodana did not want the baby prince to be a Buddha. However, the prince’s aspiration and effort over aeons of time had to be fulfilled. Prince Siddhartha left home in search of the Truth and attained enlightenment by realizing the path to the total destruction of suffering. After this, Prince Siddhartha was known as the Supreme Buddha Gotama.
The Buddha was in Rajagaha when there arose a strong desire in King Shuddhodana to see his enlightened son. He sent courtiers inviting the Buddha to visit the city of His childhood. However, on hearing the Dhamma, messenger after messenger decided to remain with the Buddha and be ordained. Enjoying the bliss of Nibbána, the courtiers did not convey the invitation to the Buddha. Finally, King Shuddhodana sent his most trusted courtier, Kaludayi, a playmate of Prince Siddhartha, to bring the Buddha back to Kapilavatthu. Kaludayi agreed to give the message if the king gave him permission to be ordained as a monk.
When the Buddha arrived in Kapilavatthu the proud Sakyan elders decided that they would not pay homage to Him. Instead, they sent the younger princes and princesses to pay homage. The Buddha, seeing the pride of the Sakyans and its hindrance to their attainment of spiritual development, performed the Twin Wonder. Red and blue rays that depicted fire and water radiated from either side of His body. The king, seeing the miracle, fell down on his knees and paid obeisance to the Buddha by saying, "Son, this is my third act of obeisance". The Sakyan elders, their pride subdued, followed King Shuddhodana example and paid homage to the Buddha.
King Shuddhodana assumed that the Buddha and His retinue of 20,000 monks would come to the palace for their meals on the following day. As such he did not invite the Buddha to the palace. Without an invitation, the Buddha decided that He would examine what His ancestors, the Buddhas of the past, did when they first visited their home city. Did they go uninvited, to their previous home? He observed that the Buddhas of the past had not automatically invited themselves. They had instead gone for alms from house to house. The Buddha, with His retinue of monks, followed the age-old tradition of seeking alms from every house.
Before long the message that his Son was begging for alms reached the king. Disturbed, he questioned the Buddha as to why He was insulting His father, the king, by begging for alms. The Buddha gently informed King Shuddhodana that He was following the custom of His ancestors. The king replied, "How could that be? You are a Sakyan Prince of the Solar Dynasty, with royal blood. None of our ancestors begged for their food." The Buddha corrected the king by saying, "O King, you are referring to your lineage. I am of the Buddha lineage. The Buddhas of the past, when visiting their home city for the first time, went from house to house seeking alms if they were not invited."
The humility of the Great Buddha is observed in this simple action. Not only did the Buddha when in doubt seek counsel from the traditions of past Buddhas, but He also did not see any need for arrogance just because He came from a royal caste. He was an ascetic, a Buddha, and as such even in His home city, followed the customs of His ancestors.
King Shuddhodana attained Arahantship in stages. He attained the first two stages of sainthood, Sotápanna and Sakadagami, on the Buddha’s first visit after hearing a few lines on righteousness. The Buddha advised the king to lead a righteous, uncorrupted life, and that the righteous live happily in both this life and the next.
He attained the third stage of sainthood, Anagami, on hearing the Dhammapala Jataka. When the Buddha was practicing self-mortification, He had reduced His food intake to such an extent that His body was wasted and He often fainted from lack of nourishment. An erroneous message was sent to King Shuddhodana that his son had passed away. The king, however, refused to believe the message, saying his son would not pass away before attaining His goal of enlightenment. The Buddha, on hearing this, dispensed the Dhammapala Jataka, a previous life story of another instance when they had been father and son. At that time, bones had been brought back by a messenger with the claim that his son had died. In that birth also, King Shuddhodana had refused to believe that his son had died.
King Shuddhodana attained the various stages of sainthood without renunciation. He chose to perform his royal duties and remain as the King of Kapilavatthu. Many years later, on hearing of His father’s imminent death, the Buddha visited Kapilavatthu to give His last discourse to His father. On hearing the Dhamma, King Shuddhodana attained Arahantship. Seven days later he passed away. The Buddha was about forty years old at the time of His father’s death.
==Queen Maha Maya ==
Queen Maha Maya was the daughter of King Anjana and Queen Yashodhara of the Koliya caste. She was the chief consort of King Shuddhodana and the mother of Prince Siddhartha.
One night Queen Maha Maya had a strange dream. She dreamt that the Devas from the four directions of the earth took her to Lake Anotatta on top of the Himalayan Mountains. She was bathed in the lake and dressed in heavenly clothes and ornaments. A white baby elephant carrying a white lotus flower in its trunk trumpeted, and after circling around her three times, entered her body.
The next morning she told King Shuddhodana of her dream. He consulted sages who, on hearing of the dream, predicted that the Queen would have a wise and noble baby boy. The king and queen were very happy for they had no children and were longing for a child.
According to the custom of that time, Queen Maha Maya decided to visit her mother so that she could be with her at the time of the birth of her baby. On the way, she stopped at the Lumbini Pleasure Garden to rest. Under a sweet-scented Sala tree, on a full-moon day in the month of May, in the year 623 BC, the Prince Siddhartha was born.
Seven days later Queen Maha Maya passed away. Her Sister, Maha Pajapati Gotami, who was the second consort of King Shuddhodana, nursed and took care of the baby Prince. Queen Maha Maya was reborn as a male Deva by the name of Matu Deva Putta in the Tushita heaven. Later she passed away from the Tushita heaven to the Tavatimsa Heaven to hear the Abhidhamma, the Higher Teachings. The Buddha dispensed the Higher Teachings for three months in the Tavatimsa heaven to a multitude of Devas presided over by his former mother.
It is said that Prince Siddhartha’s mother, Matu Deva Putta, had appeared before Him and encouraged Him to persevere when he had fainted, weak from the practice of self- mortification. The Ascetic Gotama had practiced self-mortification to its fullest degree and reduced His meals to just one mustard seed a day. His flesh and muscle had withered and His skin had clung to His protruding bones. Weak with hunger, the Bodhisattva had fainted momentarily. His former mother had appeared before Him and encouraged Him in His Noble Quest.
The role of the mother of the Buddha is a sacred role that requires great effort. Queen Maha Maya aspired to be a mother of a Buddha one hundred thousand world cycles ago at the time of the Padumuttara Buddha, the fifteenth Buddha preceding our Gotama Buddha. She then performed meritorious deeds and kept the precepts for one hundred thousand world cycles to fulfill her aspiration.
==Maha Pajapati Gotami ==
Pajapati Gotami was the younger sister of Queen Maha Maya and the second consort of King Shuddhodana. She was called Maha (great) Pajapati as sages had predicted that she would be the leader of a large following. When her beloved sister passed away seven days after giving birth to Prince Siddhartha, she was desolated. They had been very close as sisters. She decided that she would bring up her sister's baby as her own.
Delegating the care of her own son, Nanda, to nurses, Maha Pajapati nursed the newborn babe. Both King Shuddhodana and Maha Pajapati adored the gentle Prince. Prince Siddhartha grew up in luxury with His stepbrother and stepsister, Nanda and Nanda, Maha Pajapati two children.
When the Buddha visited Kapilavatthu and dispensed the Dhammapala Jataka to King Shuddhodana, Maha Pajapati attained the first stage of sainthood, Sotápanna. After King Shuddhodana passed away, Maha Pajapati decided that she too would enter the Noble Order and lead the holy life under the Buddha. Her son, Nanda, and grandson, little Rahula, had entered the Order under the great sage. Pajapati no longer had any desire for worldly pleasures.
The Buddha was visiting Kapilavatthu to settle a dispute that had arisen between the Sakyans and the Koliyas regarding the waters of the Rohini River when Maha Pajapati first approached Him with the request to permit women to enter the Noble Order. Without stating the reason the Buddha refused, saying, "O Gotami let it not please you that women should be allowed to do so". Maha Pajapati, however, did not give up. A second and a third time she requested ordination for women. In each instance the Buddha gave the same reply.
The Buddha then proceeded to Vesali to reside at the Mahavana in the Kutagara Hall. The determined Maha Pajapati was not discouraged. Cutting off her hair, she donned the yellow robes of a monk, and with a large retinue of Sakyan ladies, walked the 150 miles to Vesali. Covered in dust, her feet swollen and bleeding, she stood outside the hall, weeping. When Ánanda, the Buddha’s personal attendant, saw her and heard the cause of her grief, he decided to approach the Buddha on her behalf.
The compassionate Ánanda pleaded on behalf of the ladies. When the Buddha refused, Ánanda asked Him if He felt that women were incapable of reaching spiritual heights and Arahantship. The Buddha replied that women were as capable as men of attaining spiritual development. He then looked back into Maha Pajapati’s past lives. Seeing that Maha Pajapati had made an aspiration many aeons ago to initiate the order of the nuns, the fulfillment of which was to occur during His dispensation, the Buddha relented, granted Ánanda’s request, and formed the order of the nuns.
The Buddha did not give the reason for His initial refusal to Maha Pajapati. All the Buddhas of the past had had the order of the nuns. The Gotama Buddha would have seen this and realized that the female order was a part of every Buddha’s retinue. As such, some speculate that He was testing Pajapati's determination and resolution, as the holy life for women, especially women of royal birth, would be difficult and entail many hardships. Some speculate that the initial refusal was also because of the society and its treatment of women at that time, and the Buddha's fear for the safety of the female order. In general, it is felt that the initial refusal was to strengthen the determination and resolve of the noble ladies and to prepare them better for the hardships they would have to face.
In India at the time of the Buddha, women were thought to be inferior to men. They did not have much freedom and were often not treated with respect. Women from noble families were carefully secluded and shielded from abuse. The men ensured the safety of the women. The Buddha's disciples often meditated in forests and walked alone from city to city on lonely roads, preaching the Dhamma. How was He to ensure the safety and protection of the nuns? How was He to ensure they would be treated with respect and fairness? How was He to entrust the safety of the nuns to monks who had taken the vows of celibacy? Would it not then be harder for the monks to be disciplined?
The Buddha dispensed eight extra disciplinary (Vinaya) rules for the nuns, mostly regarding the manner in which they would have to respect and honor the monks who through necessity, would have to protect them. He also prophesied that ordination of nuns would result in the shortening of the time span in which His teachings would remain on Earth.
While some women in the modern world may find it difficult to accept some of these rules, we should place them in the context of the role and position of women at the time of the Buddha, to fully appreciate the bold radical change that the Buddha instigated.
The Eight Monastic Regulations applicable to women were:
1. A Bhikkhuní (nun) should always respect a Bhikkhu (monk) even if the monk were junior to her in the order. Among the Bhikkhus the junior monks in the order respected the senior monks just as the junior nuns respected the senior nuns.
2. A Bhikkhuní shall not spend the rainy season in a place where there are no monks. (The attitude prevalent in India towards women at the time of the Buddha necessitated this precaution for the safety of the nuns).
3. Twice a month the Bhikkhuní shall ask the Bhikkhus the time when the monastic discipline (Uposatha) is recited and request for a monk to come to advise and admonish the Bhikkhunis (who have deviated from monastic rules).
4. At the termination of the rainy season retreat, the final ceremony shall be held in an assembly of both monks and nuns.
5. Certain offences committed by Bhikkhunis should be dealt with by assemblies of both Bhikkhus and Bhikkhunis. The assembly of Bhikkhunis deals with only minor transgressions and some of a personal nature to women.
6. A novice Bhikkhuní shall receive higher ordination after a training period of two years. There are instances when monks were given higher ordination immediately after ordination.
7. A Bhikkhuní should not rebuke a Bhikkhu under any circumstances.
8. Even though Bhikkhunis cannot admonish Bhikkhus, a Bhikkhu can admonish a Bhikkhuní who has transgressed the monastic discipline.
Maha Pajapati and her retinue of Sakyan ladies accepted the eight extra discipline rules and received ordination from the Buddha. The Buddha was the first religious teacher to form the order of the Bhikkhunis (nuns). The nuns were then guided under similar monastic rules as the monks. The Buddha appointed two chief female disciples (as he had appointed two chief male disciples) to help with His growing congregation of nuns. Subsequent to this, new rules were added to the discipline as and when required by circumstance. For example, Bhikkhunis were not allowed to meditate and reside on their own in forests after an incident that occurred regarding the Bhikkhuní Uppalavanna.
The Buddha’s monastic discipline (five books) for Bhikkhus and Bhikkhunis is an exemplary democratic system from which we can still learn. The exceptionally high moral standards of the Sangha and the unsurpassed administrative system the Buddha instituted were well thought out and futuristic. Lord Zetland, a former viceroy of India, writes, "And it may come as a surprise to many to learn that in the assemblies of the Buddhists in India, two thousand years and more ago, are to be found the rudiments of our own parliamentary practice of the present day."
Before long, Maha Pajapati attained Arahantship, as well as intuitive and analytical knowledge. Her retinue of Sakyan ladies too attained Arahantship. Maha Pajapati was assigned the foremost place in seniority and experience.
In gratitude, Pajapati paid reverence to the Buddha and to her beloved sister, Maya, who had brought the Noble Baby into the world, as follows:
"Buddha,
Hero, homage to you,
O best of all beings
Who released me and many other beings from pain.
All pain is known: craving as the cause is dried up;
The Noble Eightfold way has been developed,
Cessation has been attained by me.
Formerly I was mother, son, father, brother and grandmother;
Not having proper knowledge
I journeyed on (in samsara) without expiation.
I have indeed seen the Blessed One;
This is the last body.
Journeying on from rebirth to rebirth has been eliminated;
There is now no renewed existence (for me).
I see the disciples all together,
Putting forth energy, resolute, always with strong effort.
This is homage to the Buddhas.
Truly for the sake of many,
Maya bore Gotama.
She thrust away the mass of pain
Of those struck by sickness and death."
-- (Therigatha 157-162)
Maha Pajapati aspired to institute the Order of the Nuns at the time of the Padumuttara Buddha. She had observed the Buddha Padumuttara confer a similar title on another nun. Inspired by that nun, she had wanted to hold a similar position at the time of a future Buddha. With this in mind she had given alms to the Padumuttara Buddha and His retinue and made an aspiration. The Buddha, foreseeing that her aspiration would be fulfilled, had prophesied that she would, at the time of the Gotama Buddha, be foremost among the nuns in seniority and experience and would start the Order of the Nuns. From this point onwards, Maha Pajapati had performed meritorious deeds and strived with effort to practice the Dhamma.
The next documented birth story takes place at a time when there was no Supreme Buddha. Pajapati was born to a wealthy family and was attended on by 500 maidservants. She had observed five Pacceka Buddhas come to the city in search of shelter for the rainy season. Together with her maidservants, she had built five shelters for the Buddhas and furnished them. She had then invited the five Pacceka Buddhas, and together with her servants, had provided them with meals for the entire three months of the rainy season. At the end of the season, together with her maids, she had sewn the Kathina robes to be gifted to the Buddhas. At death Pajapati and her five hundred maids were reborn in a heavenly realm and enjoyed the pleasures of heavenly bliss for a long time.
Her next documented birth is as Maha Pajapati, foster mother and aunt to Prince Siddhartha. With determination and tireless effort she had practiced the Dhamma over countless aeons to fulfill the aspiration made one hundred thousand world cycles ago.
The Licchavi Kings of Vesali built a large nunnery for Maha Pajapati and her retinue of five hundred Sakyan princesses. Pajapati was a role model for all the nuns but specifically so to other ladies of noble birth. She encouraged and helped them to adjust to the solitary austere life of a nun. She also assisted in the teaching and administration of novice nuns. As she approached her 120th year, Maha Pajapati realized that she had not long to live. It was time for her to pay homage for the last time to the Buddha, who had taught her the nectar of the Dhamma and helped her attain Nibbána. Approaching the Buddha she said:
"O
Lord! I brought up your physical body but
You brought up my spiritual body.
I fed you with breast-milk but
You fed me with the milk of the Dhamma,
To destroy suffering and Samsara.
It is a rare opportunity to see a Buddha.
I would like to view and pay homage
to your lotus-like feet.
Please stretch forward your feet."
The Buddha with compassion stretched out His feet, which resembled the pink lotus flower. Falling at His feet and revering the Great Markings that signified an Enlightened Being, Pajapati worshipped Him and begged forgiveness for any shortcomings she may have had. Then she requested permission to pass away.
The news of the imminent passing away of Pajapati spread far and wide. Monks and nuns gathered to pay respect and homage to her. Shariputra, Moggallana, Nanda, Rahula, Ánanda, Khema, Uppalavanna, and many others gathered at Vesali. Ánanda, who was as yet only Sotápanna, started to weep. Pajapati then consoled him by reminding him of the great service he had performed to her by speaking on her behalf to the Buddha to form the Order of Nuns. She then gently advised Ánanda not to weep, as it was not appropriate that the monk foremost in retentive memory should weep.
Despite the Buddha’s acknowledgement of the intellectual capabilities of women, there were many men who were not willing to change the views that had been ingrained in them for years. The Buddha called Pajapati and said, "O Gotami, it is very rare to see a lady like you (a former queen) attain enlightenment. Perform a miracle to dispel the wrong views of those foolish men who are in doubt with regard to the spiritual potentialities of women."
Pajapati then rose in the air and came down and worshipped the Buddha. Three times she paid homage to Him thus, then she disappeared and reappeared before the crowd. Finally accepting permission from the Buddha to attain Parinibbána, she walked backwards with her eyes on the Buddha towards the nunnery. The Buddha then instructed all to join Him to follow her for her last send-off. Pajapati entered the nunnery and, seated in the lotus position, entered into deep meditation, attained the Jhanas, and passed away to the Bliss of Parinibbána.
The Licchavi kings placed the remains of Pajapati in a golden casket and carried it through the city in a grand procession. The respect that the Buddha had for His foster mother and mothers in general was seen at Maha Pajapati’s funeral. The Buddha, who never walked behind anyone, walked behind the carriage that carried her body. In this way, by example, the Buddha showed us that we should respect and honor our mothers for the care and love that they have given us when we were too young to take care of ourselves. Hundreds of monks and nuns followed the carriage to the cremation ground. The casket was then placed on a sandalwood pyre and sprinkled with jasmine and other fragrant oils. The Licchavi kings then lighted the pyre.
The relics of Maha Pajapati are said to have turned white like glowing pearls. Ánanda collected the relics and handed them over to the Buddha and later to the Licchavi kings. A Stupa was built by the kings to enshrine Maha Pajapati’s relics. Women from all over the world pay respect and homage to Maha Pajapati in gratitude for initiating the Order of Nuns.
==Yashodhara ==
Yashodhara was the daughter of King Suppabuddha and Queen Pamita. As King Suppabuddha was one of King Shuddhodana younger brothers, she was one of Prince Siddhartha’s cousins. Yashodhara was born on the same day as Prince Siddhartha. She was exquisitely beautiful, with golden skin and blue-back hair that cascaded down to her feet.
Prince Siddhartha was sixteen when His parents decided that it was a suitable time for Him to marry. As was the custom at that time, a great celebration was held and princesses from all over the country were brought in procession for the Prince to choose from. None of them attracted His attention. The Prince treated them with gifts but refused them all. The procession was almost finished when Yashodhara came rushing in, to inquire if there were any gifts left for her. The Prince then arose from His throne, and taking the pearl necklace that adorned His person, gently placed it around her neck. Prince Siddhartha chose His cousin, Yashodhara, to be His bride.
At first King Suppabuddha was against the marriage. He knew that the wise men had foretold that Siddhartha would leave the palace and His crown to become a Buddha. He also felt that the gentle, compassionate Prince might not be skilled in warfare, and as such, not be suitable for his daughter. The princess, however, wanted to marry no one else but Siddhartha.
King Suppabuddha, wishing to test Prince Siddhartha, arranged a tournament for Him to display His skills in archery, riding and swordsmanship. Sportsmen from all over the country gathered to challenge the Prince. Siddhartha, however, was an excellent sportsman. He excelled in all the events and ousted the best men in the country. King Suppabuddha therefore relented and gave his daughter in marriage to Prince Siddhartha.
The relationship between Yashodhara and Prince Siddhartha was long and deep-rooted. It had started many, many years ago at the time of the Dîpankara Buddha. At that time, the Prince (Bodhisattva) was born as an ascetic by the name of Sumedha. After an exceedingly long period of practicing the ten virtues, the Bodhisattva Sumedha had finally completed the eight requirements to receive the definite proclamation of Buddhahood from the Dîpankara Buddha. Yashodhara, at that time, was born as a noble lady by the name of Sumitra. She saw the Buddha Dîpankara give the Bodhisattva eight handfuls of white jasmine flowers and the definite proclamation that He would be a Buddha by the name of Gotama, of the Sakyan caste, in the distant future. Cutting off her hair, she aspired to be His consort and helpmate and to support Him actively in His quest for Buddhahood. This strong aspiration and the meritorious deeds that she performed over a long period of time resulted in her being the Bodhisattva’s consort and supporter throughout many births. During this very long period in which the Bodhisattva completed the virtues she actively supported His quest for perfection.
In fact, her dying words reflected this devotion. She referred to the fact that she had been the wife of no other but Him during the entire period and had helped Him to achieve in 100,000 world cycles and four infinite periods what other Buddhas take eight and sixteen infinite periods to achieve.
When the Buddha visited the palace in Kapilavatthu for the first time, all but Princess Yashodhara came to pay homage to Him. She held back, thinking, "Certainly if there is any virtue in me, the Noble Lord Himself will come to my presence." After the meal the Buddha, accompanied by His two male chief disciples, entered her chamber and sat down on the seat prepared for Him. He then said, "Let the king’s daughter reverence me as she likes." On seeing the Buddha, Yashodhara came forward quickly, and clasping His ankles, placed her head on His feet and paid reverence to Him as she wished.
Yashodhara devotion to the Buddha was heralded by her father-in-law, King Shuddhodana. He informed the Buddha of her devotion by saying, "When my daughter heard that you had taken to wearing simple yellow robes, she too gave up her jewels and wore yellow robes. When she heard that you had only one meal a day, she too had only one meal a day. When she heard that you slept on low, hard beds, she too gave up the luxurious palace couches and beds. And when she heard that you had given up garlands and perfume, she too gave up garlands and perfume. When her relatives sent messages of young men who wanted to support her she did not even look at a single one."
The Buddha acknowledged this devotion by saying that it was not only in this birth that she had been devoted to him. He then dispensed the Candakinnara Jataka, where Yashodhara had given her life to save His by jumping in front of a hunter’s arrow.
However, her love and devotion are best seen in the poem "The Lion of Men". Pointing out the Buddha and His retinue of monks to their son from the palace balcony, with adoration she described the Buddha and introduced Him to little Rahula. The following are the words she used to describe the Buddha:
===The Lion of Men ===
His
red, sacred feet are marked with an excellent wheel;
His long heels are decked with characteristic marks;
His feet are adorned with the chowrie (camara) and parasol;
That indeed, is your father, lion of men.
He is a delicate and noble Sakya Prince;
His body is full of characteristic marks;
Intent on the welfare of the world;
That indeed, is your father, lion of men.
Like the full moon is His face;
He is dear to gods and men;
His gait is as graceful as that of an elephant of noble breed;
That indeed, is your father, lion of men.
He is of noble lineage, sprung from the warrior caste;
His feet have been honored by gods and men;
His mind is well established in morality and concentration;
That, indeed, is your father, lion of men.
Long and prominent is His well-formed nose;
His eyelashes are long like those of a heifer;
His eyes are exceedingly blue and like a rainbow are His blue-black brows;
That indeed, is your father, lion of men.
Round and smooth is His well-formed neck;
His jaws are strong like that of a lion;
His body is golden like that of the king of beasts;
That indeed, is your father, lion of men.
Soft and deep is His sweet voice;
His tongue is as red as vermilion;
His white teeth like pearls are twenty, each row;
That indeed, is your father, lion of men.
Like the color of collyrium is His blue-black hair;
Like a polished golden plate is His smooth forehead;
White as the morning star is His beautiful tuft of hair (between the brows);
That, indeed, is your father, lion of men.
Just as the moon, surrounded by the multitude of stars;
Follows the sky’s path;
Even so goes the Lord, accompanied by His monks;
That, indeed, is your father, lion of men.
Yashodhara gave up the household life and entered the order of nuns at the same time as Maha Pajapati Gotami . She attained Arahantship and was declared the chief disciple among the nuns who attained supernormal powers (Maha Abhiaaa) to recall infinite eras of the past. Only four of the Buddha’s disciples had such powers. In general, the Buddha’s disciples could only recall up to 100,000 world cycles. Yashodhara, the Buddha’s two chief male disciples and the Elder Bakkula, however, had supernormal powers and could recall incalculable eras. The nun Yashodhara passed away at the age of 78, prior to the Lord Buddha.
==Rahula ==
Rahula was the only son of Prince Siddhartha and Princess Yashodhara. He was named Rahula by his grandfather because the first word Prince Siddhartha said on hearing about the birth of His son was Rahu, which means obstacle. An obstacle to His renunciation had arisen. It was on the day that Prince Rahula was born that Prince Siddhartha made the Great Renunciation. With a heavy heart Prince Siddhartha left His beloved wife and newborn son to seek the path to end suffering for the benefit of mankind and Devas (divine beings).
Prince Rahula saw His father for the first time at the age of seven. Princess Yashodhara pointed out the majestic Buddha with His retinue of monks to Rahula from the balcony of the palace. She then described his father, the Buddha, to her son in the Sutta known as "The Lion of Men". After praising and describing the Buddha, the Princess requested her son to approach his father and ask for his inheritance.
As instructed, Rahula approached his father and asked for his inheritance. He then looked at his father and said, "Lord, even your shadow is pleasing to me." Rahula then followed the Buddha back to the Nigrodharama monastery where He was residing. The Buddha thought, "Little Rahula asks for his inheritance. But worldly treasures and wealth cause suffering. I shall give him the most valuable treasure in the world. I will give him the Dhamma." Calling Venerable Shariputra, His chief male disciple, He asked him to ordain little Rahula.
King Shuddhodana was very sad when he heard of the ordination of his beloved grandson. He said: "When the Lord renounced the world it was a cause of great pain to me. It was with deep sadness that I watched Nanda renounce the world. But it is especially painful when little Rahula renounces. The love of a father to a son is deep and cuts through the skin, flesh, sinew, bone and marrow. Grant, Lord, that Noble Ones will not ordain sons without permission of their parents." The Buddha readily agreed to this request and made it a discipline (Vinaya) of the Noble Order.
Shariputra and Moggallana were little Rahula’s teachers. While Shariputra taught Rahula knowledge of the Dhamma, Moggallana concentrated on his conduct. Even though Rahula was only seven when he became a novice monk, he was very eager to accept instruction and was exceptionally cultured and obedient. Each morning he would rise and, taking a handful of sand, throw it up in the air saying, "Today may I receive from my teachers as much advice and instruction as these grains of sand."
Shortly after Rahula’s ordination the Buddha taught him the importance of telling the truth. This discourse is known as the Rahulovada Sutta. The Buddha placed truth as the highest of all virtues. The seekers of Truth (those who have as their goal Nibbána) should not break the precept of Truth. The Buddha explained this in a way a young child would understand by using the following example.
Rahula had just washed the feet of the Lord and prepared a seat for Him. Taking the vessel which now contained a little bit of water at the bottom, the Buddha showed it to Rahula and said: "Rahula, do you see the small (insignificant) amount of water left in this vessel? Similarly, Rahula, insignificant (of little value) is the character of those who are not ashamed of telling lies."
The Buddha then discarded this little bit of water and said; "Rahula, do you see how I discarded the little bit of water in this vessel? Similarly discarded (set aside and not recognized) is the character of those who are not ashamed of telling lies."
He then overturned the pot that had contained the water and said, "Rahula, do you see how easily I overturn this vessel? Similarly easily overturned (easily influenced and changed) is the character of those who are not ashamed of telling lies."
Finally, the Buddha placed the pot upright, showed it to Rahula and said, "Rahula, do you see this empty vessel that is void of any water? Similarly empty and void is the character of those who are not ashamed of telling lies."
The Buddha said that the precept of truth was the most important of all the precepts, as a person who tells lies would very easily then break the other precepts and cover up his misbehavior by telling lies. A person who always told the truth would not perform an act he would be ashamed to own up to later.
The Buddha also instructed Rahula on reflecting and thinking before he acted to ensure that his actions were moral and conducive to the well being of others and himself, by using examples and language a young child would understand.
Showing him a mirror, the Buddha asked Rahula what a mirror was used for. Rahula replied that it was for the purpose of reflecting. The Buddha then said: "Similarly, Rahula, before you say or do anything, reflect. Reflect if this speech or action would be beneficial to others and yourself. If, when you reflect, you feel that it is not beneficial to others and to yourself, then refrain from saying and doing it. If you feel when you reflect that it is for the benefit of yourself and others, that such an action will not bring harm to another, that it is beneficial to others, then and only then should you perform this action. You should then perform this action again and again."
With this simple but easily understood example the Buddha introduced little Rahula to mindfulness and the discipline of the mind before action so that his thoughts, speech and actions would be moral and wholesome.
Rahula was well known for his obedience and truthfulness. As the son of the Buddha and because of his pleasing nature and young age he was well-liked by all. When Rahula was eighteen, the Buddha preached to him a very deep discourse on sense desire. He helped Rahula, who was pleased with his very handsome appearance understand the dangers of vanity.
The Buddha, accompanied by Rahula, was seeking alms. They both looked exceedingly handsome, like a majestic royal elephant and his calf, a beautiful swan with his cygnet. Rahula, seeing the extremely handsome appearance of the Buddha, thought, "I too am like my parent, the Exalted One. Beautiful is the Buddha’s form and mine is similar."
The Buddha instantly read his thoughts and said, "Rahula whatever form there is should be looked at as follows: "This is not mine; this am I not; this is not my soul." Rahula then inquired if it was only form that should be regarded thus. The Buddha then said that all five aggregates should be regarded thus. In this way the Buddha introduced the very deep and difficult concept of no permanent soul (anattá) to Rahula.
Rahula then chose not to seek alms and instead went back and sat in meditation reflecting on the words of the Buddha, trying to understand and penetrate the Truth of the Buddha’s words. Shortly after, on hearing the Cula Rahulavada Sutta, he attained Arahantship. The following words were uttered by Rahula on attaining Arahantship:
Being
fortunate from both sides,
They call me "Lucky Rahula",
I was the son of the Buddha,
The son of the Seer of Truth.
Blinded by sense desires spread over like a net,
Covered by a cloak of craving,
Bound by the kinsmen of heedlessness,
I was like a fish caught in the mouth of a funnel-net.
That sense desire I have burnt,
The bond of Mara (death) I have cut.
Eradicating craving from its root,
Cool am I, peaceful am I.
Destroyed are all my corruptions,
There is no more rebirth for me,
An Arahant am I, worthy of offering,
Possessed of threefold knowledge and a seer of the deathless.
-- (Theragatha 295-298)
Rahula passed away before the Buddha, Shariputra and Moggallana. The Buddha declared that Rahula was foremost among the monks for his high standard of discipline and obedience. Rahula, who had entered the order at the tender age of seven, was a role model for the younger members of the Noble Order through his obedience and pleasing nature.
Great Male Disciples
==Upatissa (Shariputra) and Kolita (Moggallana) ==
At the time of the Buddha, in a village called Upatissa, there lived a well-known Brahmin family. The father, Vanganta, and mother, who was named Rupasari, had a beautiful baby boy whom they named Upatissa, after the village in which they lived. On the very same day, in the village known as Kolita, a Brahmin woman named Moggali gave birth to a son whom they named Kolita, after the village in which they lived. The two families were well known to each other and the two boys, Upatissa and Kolita, were best friends.
Both families were wealthy and well respected. As was the custom at the time, each of the young men had a retinue of 500 companions. Upatissa traveled in luxury by palanquin while Kolita traveled by carriage. Both youths led a life of pleasure and luxury.
One day Upatissa and Kolita, together with their companions, decided to attend a festival known as the Hilltop Festival, which included dance, music and drama. At first they enjoyed the festivities and joined in the merrymaking. However, on the third day, reflecting on the fleeting nature of sense pleasures, Upatissa and Kolita decided to give up their wealth and luxuries and take to the holy life of ascetics. At about the same time that Upatissa and Kolita gave up sense pleasures, Prince Siddhartha married Princess Yashodhara.
On hearing of their renunciation some of their companions joined them. Upatissa and Kolita decided to study under the well-known Ascetic Sañjaya. Before long they had learned everything that Sañjaya could teach. Realizing that they had not found the truth they were seeking, Upatissa and Kolita decided to seek other teachers and learn their doctrine in search of the Truth. The friends parted after deciding that they would come back and teach the other, if either of them realized the enlightenment they were seeking.
Upatissa was still searching for a teacher when he saw a monk seeking alms for his noonday meal. The serenity and bearing of the monk impressed Upatissa. Thinking that he should not disturb the monk until after his meal, Upatissa followed him back to the forest grove where he dwelled. He then asked the monk under whom he had studied and if he could teach the doctrine of his master. The monk who impressed Upatissa was none other than Assaji, one of the first five disciples of the Buddha. Assaji informed Upatissa that he was himself a new disciple of the fully enlightened Buddha. He said that he would teach the Master’s doctrine, but that being new to the doctrine he would have to be brief.
Upatissa requested that he teach whatever he knew. Assaji then said:
"Of
those things that arise from a cause
The Tathágata (Buddha) has told the cause
And also what their cessation is.
This is the Doctrine of the Buddha."
On hearing the first two lines of these four lines the spiritually advanced Upatissa attained the first stage of sainthood, Sotápanna. After inquiring as to where the Buddha dwelt he then went back to inform Kolita that he had found the Master who would show them the path to deliverance.
The moment that Kolita saw his friend he knew that Upatissa had found the path to deliverance. There was a radiance in his friend that had not been there before. Upatissa confirmed that a Fully Enlightened Being had been born on earth for the benefit of men and Devas. He then explained about His meeting with Assaji and repeated the four lines he had heard. On hearing the four lines Kolita too attained Sotápanna.
Kolita was now anxious to meet the Master. However, Upatissa suggested that they should first go back and inform Sañjaya that a Fully Enlightened Being had appeared so that he too could benefit by the Doctrine. The two friends went back and informed Sañjaya.
Sañjaya, however, did not want to go back to being a student. He had a large retinue and was a respected teacher. Blinded by vanity and ignorance he disregarded the pleas of his former students. Sañjaya realized the wisdom of the Buddha and he acknowledged the supremacy of the Buddha. He asked, "Are there more wise men or fools on this earth?" When Upatissa replied that there were more fools than the wise Sañjaya said, "Then let the wise go to the Buddha. Let the fools come to me."
Upatissa and Kolita left Sañjaya and set off towards Rajagaha, where the Buddha was residing in the bamboo grove. About half of Sañjaya pupils decided that they would join Upatissa and Kolita and follow the Doctrine of the Buddha. The text says that Sañjaya was so upset at seeing his retinue dwindle that he was stricken with illness and vomited hot blood.
Upatissa and Kolita approached the Buddha and requested permission to be ordained. The Buddha ordained the two and preached the Dhamma. On hearing the Dhamma all of their retinue attained Arahantship and joined the order. It took Kolita a week with further instruction from the Buddha and Upatissa two weeks of concentrated effort to realize the Truth. After ordination Upatissa was known as Shariputra and Kolita as Moggallana.
The Buddha then appointed Shariputra as His first chief disciple and Moggallana as His second chief disciple. The roles of the chief disciples are very important. They helped the Buddha with His growing congregation and had three main functions to perform as follows:
- To help the Buddha in the consolidation and teaching of the Dhamma for the benefit of men and Divine beings.
- To be a role model for the Sangha (monks and nuns).
- To supervise the training and administration of the Sangha.
When Shariputra and Moggallana were appointed as the chief disciples there arose a dispute among the Sangha. Even though the Noble Order was young, the Buddha had many Arahants in His retinue of monks. The five monks who were His first pupils – Kondanna, Bhadhiya, Vappa, Mahanama and Assaji, Yasa and his fifty-four friends, the three Kassapa brothers, and many others who were senior to Shariputra and Moggallana. Why had the Buddha not selected one of them? The Buddha then explained that He had not selected His chief disciples. All that He had done was to appoint the persons who had many aeons ago aspired to these positions and worked tirelessly, performing meritorious deeds, to fulfill their aspiration. The fruits of their labor were being fulfilled under His order.
And so we go back 100,000 world cycles and one incalculable period in time to the era of the Buddha Anomadassi, the 18th Buddha prior to the Gotama Buddha. Shariputra at that time was known as Sarada, and Moggallana as Sirivaddhana. Sarada, unsatisfied with his luxurious life of wealth and pleasures, had adopted the life of an ascetic. Inspired by the radiance of the Anomadassi Buddha, he had prepared a canopy of fragrant flowers, which he held above the Buddha to form a fragrant arbor. The Anomadassi Buddha, accompanied by His chief disciples, Nisabha and Anoma, attained a higher meditative stage, which He retained for a week. Sarada was so inspired by the Anomadassi Buddha that he remained thus, holding the fragrant canopy, so as not to disturb the Buddha. The Buddha Anomadassi, seeing the merit of Sarada and desiring to inspire Sarada to further heights, instructed Nisabha to dispense the Dhamma to Sarada and the devotees who were present. So inspiring were the Dhamma and the deportment of the chief disciple that Sarada paid homage to the Buddha Anomadassi and aspired to be the first chief disciple of a future Buddha. The Buddha Anomadassi looked into the future and seeing that his aspiration would be fulfilled, prophesied that 100,000 world cycles and one infinite period into the future, Sarada would be the first chief disciple, by the name of Shariputra, of the Gotama Buddha.
Sarada then urged his friend to perform meritorious deeds and to aspire to be the second chief disciple of the Gotama Buddha. Inspired by his friend, Sirivaddhana built an alms hall, provided meals and robes to the Anomadassi Buddha and His retinue of 100,000 monks and aspired to be the second chief disciple of the Gotama Buddha. The Anomadassi Buddha, seeing that Sirivaddhana’s aspiration would be fulfilled, prophesied that he would be the second chief disciple, named Moggallana, of the Gotama Buddha.
The knowledge, wisdom and abilities of the Buddha were incomparable. There was no one in the Sangha who could take His place or substitute for the Teacher. However, the combined qualities of the two chief disciples complemented those of the Buddha. Shariputra, who was foremost in wisdom, was steady and focused his energies on leading as many persons as possible to the first stage of sainthood, Sotápanna (also known as stream enterer). This was because once they had entered this stage they would move forward and reach the other stages within seven more births. There was no longer the danger of their falling back or obtaining birth in an unhappy realm. Shariputra felt that he should place as many persons as possible in the Path. Moggallana, the more aggressive of the two, was foremost in psychic powers. Feeling that even one more rebirth was one too many, Moggallana concentrated his efforts on taking the devotees from Sotápanna to Arahantship. The two friends continued to work together as one, each drawing on the strengths of the other, for the betterment of men and gods.
The Buddha had the deepest respect and regard for His chief disciples and used them as an example for His monks. He encouraged His monks to associate with and emulate the chief disciples by saying:
"Associate,
O monks, Shariputra and Moggallana
and keep company with them.
They are wise Bhikkhus
and helpers of their fellow monks..."
==Shariputra ==
Shariputra was the first (right) chief disciple of the Buddha and foremost in wisdom. His special task was the detailed analysis and systematization of the doctrine. Because of his deep insight of the ultimate Truth he was responsible for drawing out the subtle implications of the Dhamma and for explaining the meaning of complex teachings.
In addition to his wisdom, Shariputra was well known for his patience, compassion, humility and helpfulness to others. Not only did he help the community and the monks in the Dhamma, but he also provided material help and comfort. When the monks left for their alms round early in the morning Shariputra did not join them. Instead, he stayed in the monastery and made sure that everything was in order. If one of the novice monks had forgotten to sweep out a room or if any item was disarranged Shariputra put it in place and swept the premises. He wanted to ensure that the monastery should at all times be in order so that visiting devotees would not have a negative impression of the Order.
===Shariputra’s Caring
=
He then visited the sick hall and provided comfort and medicine for the monks who were sick. Tending a sick monk named Tissa that everyone had rejected, the Buddha had said, "Those that tend the sick tend me (follow my teachings)." Shariputra, reminding the monks of this, encouraged the novice monks to help with the caring and comforting of the sick. If any of them required medicine that was not available on site, he arranged for it to be obtained. It was only after such duties were taken care of that Shariputra went on his alms round.
There are many documented instances of Shariputra’s ministering to the sick. His instruction and comfort to Anathapindika are noteworthy. Shariputra helped Anathapindika on two occasions. The first was when he was sick and in excruciating pain. Shariputra had reminded Anathapindika that he was a Sotápanna and as such on the path to enlightenment. He could not fall away from the Dhamma or obtain rebirth in one of the unhappy plains. These words relaxed Anathapindika’s mind and gave him great happiness. The excruciating pain disappeared. So grateful was Anathapindika to Shariputra that he offered him the rich meal that had been prepared by his servants to tempt him to eat.
The second instance was at Anathapindika’s deathbed. Anathapindika, who had a lot of confidence in Shariputra and respect for him had requested his presence ‘out of compassion for him’. Shariputra, accompanied by Ánanda, had come and given an inspiring sermon on non-attachment. Anathapindika was moved to tears by the profound discourse, the likes of which he had never heard before. Shortly after, Anathapindika died and was reborn in the Tushita heaven as a Deva. That night he came in splendor to Jetavana to praise the glory of the chief disciple. Saluting the Buddha, he said:
"Shariputra
truly is endowed with wisdom
With virtue and with inner peace,
Even a monk that has gone beyond
At best can only equal him."
The next morning the Buddha told His monks of His visitor and what he had said, without identifying the Deva. Ánanda immediately identified Anathapindika correctly by saying that the Deva must be Anathapindika, reborn as a Deva, as he had great respect for and confidence in Shariputra.
===Shariputra’s Humility
=
Shariputra’s humility is also documented in the text. When traveling with the Buddha he did not feel that as the first chief disciple his place should be next to the Buddha. Instead, he trailed behind, helping the sick and infirm monks who usually lagged behind. In fact, because of his immense compassion and caring, on one such instance Shariputra was the last to arrive. As all the good accommodation had been taken, Shariputra slept in a tent made of robes. When this was brought to the Buddha’s attention He said that accommodation should be arranged based on seniority in the order and dispensed the Tittira Jataka, where in a previous birth the Buddha and His chief disciples had similarly decided that the three of them would pay homage and obeisance to the most senior member.
On another occasion a seven-year-old novice monk brought to Shariputra’s attention the fact that his inner robe dragged below his outer robe. Moving aside, Shariputra adjusted his robe, then saluted the young monk and asked, "Now is it correct, teacher?" The Milindapanha documents Shariputra’s account of this incident as follows:
"If
one who has gone forth this day, at age seven
Should teach me, I accept it with lowered head;
At sight of him I show my zeal and respect:
May I always set him in the teacher’s place."
Shariputra’s respect for his teacher Assaji who first taught him the Dhamma is an example that all should follow. Each night before sleeping Shariputra would pay obeisance to the Buddha. Then he would look around, prostrate himself and worship a direction. Observing this, the monks informed the Buddha that Shariputra had taken to worshiping the different directions (north, south, east and west). The Buddha corrected their assumption by saying that each night Shariputra looked with his divine eye to see in which direction his first teacher, Assaji, was residing. Then, after paying obeisance to him, he slept placing his head in that direction, careful to ensure that his feet were not in the direction in which Assaji was residing.
The honoring of one’s teachers is an integral part of the Buddha’s teaching. The Nava Sutta instructs that one should honor one’s teacher, especially those who teach the nectar of the Dhamma. The Sutta starts as follows:
"As
the Devas pay devout homage to Indra1,
So should one revere the person
Through whom one has learnt the Dhamma."
=
Shariputra’s Patience
=
Shariputra’s patience and forbearance are also legendary. A group of men were praising the noble qualities of the elder when a young Brahmin challenged them saying that the reason Shariputra had never shown anger was because he had never been provoked. To prove that Shariputra, like others, would resort to anger, he walked up behind the elder and dealt him a resounding blow. Shariputra said ‘What was that?’ and then, without even turning around to find out who had hit him, continued walking. The Brahmin was overcome with guilt and shame at his conduct. Falling on his knees he begged pardon and told Shariputra how he had hit him to provoke anger. Shariputra then forgave the Brahmin. The Brahmin, not satisfied with a verbal pardon, asked Shariputra to come to his home for the noonday meal to show that he bore no malice towards him. Shariputra accepted the invitation.
After the meal, as Shariputra was leaving, he saw that a mob of angry supporters had gathered with sticks and stones to punish the Brahmin. They had witnessed the Brahmin’s treatment of the elder whom they loved and respected. Shariputra asked them what the commotion was about. When informed he asked, ‘Whom did the Brahmin strike, you or me?" On being told that it was the Elder whom the Brahmin had struck he dispersed the angry crowd by saying, "I have pardoned him. What cause is there for anger when I whom he struck feel none."
Shariputra’s caring, compassion and humility won him many friends. He was the chief disciple of the Buddha, second in wisdom to the Buddha. But he was humble, caring and compassionate. He also did not in any way use his position for special treatment. In addition to his close friendship with Moggallana, his childhood friend, he had a close relationship with Ánanda, the Buddha’s personal attendant.
Shariputra, who felt that as Chief disciple he should be attending to the needs of the Buddha, was deeply grateful for the respect, care and attention that Ánanda lavished on the Buddha. In turn, Ánanda was deeply respectful of the chief disciple of the Buddha who helped to administer and train the Buddha’s large following. When Ánanda gave ordination to novice monks he took them to Shariputra for higher ordination. Similarly when Shariputra gave ordination to novice monks he took them to Ánanda for higher ordination. In this way the two great elders shared a large congregation of monks.
Ánanda also, with the Buddha’s permission, often kept choice robes that he received for Shariputra. In the same manner, Shariputra passed on to Ánanda choice offerings that had been made to him. Once Ánanda received a very expensive robe from a wealthy Brahmin and, with the Buddha’s permission, kept it for ten days for Shariputra’s return. The other monks commented on this deep friendship, saying, "We can understand Ánanda, who has not as yet attained Arahantship, feeling such deep affection for Shariputra, but how is it that Shariputra, who is free of taints, should reciprocate?" The answer, of course, was that Shariputra’s attachment was not a worldly attachment but a love and respect for Ánanda’s virtues. It is also because Arahants have not eradicated samsaric virtues (vasana gune). It is only the Buddha who has eradicated vasana gune.
Shariputra must have been a stimulating companion for he was sought after by many. What attracted people to him was his deep caring for others, his enormous patience and his exemplary behavior. When Shariputra entered the meditative stage on the void, even the Devas came to pay homage to him. The following is Maha Kassapa’s praise of the elder:
"These
many Devas, powerful and glorious,
Ten thousand (Devas), from Brahma’s company,
Stand with joined hands worshipping him,
Shariputra, wise marshal of the Dhamma,
The great meditator in concentration.
"Homage to you, O thoroughbred man,
Homage to you, O supreme man..."
-- (Theragatha 1082-1084)
Despite the fact that he had a large following and was well-respected, Shariputra had difficulties convincing his mother, Rupasari, of the Truth, as she had been taught from birth the doctrine of the Brahmins. Shariputra had three brothers, Cunda, Upasena and Revata, and three sisters, Cala, Upacala and Sisupacala. All six took ordination under the Buddha and attained Arahantship. Cunda was in later years Shariputra’s attendant. Despite the fact that Rupasari had such distinguished children in the Order, she herself was a non-believer, deeply set in Brahmin rites and rituals. In fact, she had not wanted her youngest son, Revata, to be ordained, and had planned a marriage for him at a very young age to prevent him from entering the order. However, on his wedding day, when Revata viewed the very old grandmother of his bride-to-be, he became disillusioned and, realizing the impermanence of all things, ran away from the wedding to the monastery to be ordained. His three sisters married, but gave up the household life and became nuns. Their children too entered the order.
None of her children or grandchildren, however, could influence Rupasari. When Shariputra visited the city of his birth with a large gathering of monks, he came to his mother’s house for alms. His mother, whilst offering them food, insulted him in front of all the monks by berating him. She said, "O you, eater of others’ leavings. When you fail to get food you go from house to house among strangers, licking the leavings from the back of their ladles. And so it was for this that you gave up eighty crores of wealth. You have ruined me. Now go on and eat." She then went on to berate the monks for having her younger son as an attendant by saying, "So you are the men who have made my younger son your page boy". Shariputra, however, did not say a word. He took his food in silence and returned to the monastery.
Rahula, who had been among the retinue of monks, related this incident to the Buddha. Thereupon the Buddha praised Shariputra in front of the assembly of monks by saying:
"He
that is free from anger,
Who performs his duties faithfully,
He that guards the precepts and is free from lust,
He that has subdued himself,
He that wears his last body -
He it is I call a Brahmin (Arahant).
-- (Dhammapada 400)
We can all learn from Shariputra’s great patience, forbearance and humility. The Buddha has instructed us on the respect we should have for our mothers. Shariputra’s exemplary behavior is one that we should all follow.
=
Shariputra’s Enlightenment
=
Shariputra attained supreme knowledge whilst listening to a discourse that the Buddha was addressing to Dighanakha, Shariputra’s nephew. The Buddha was teaching the comprehension of feeling and began by explaining the nature of the body. He then asked Dighanakha to contemplate the body so that desire and concern for the body should be abandoned. He then went on to explain the impermanence of all feeling and the doctrine of dependent arising. Shariputra, who was fanning the Buddha, listened to the discourse and describes his attainment of Arahantship as follows:
"The
Blessed One, The Buddha, The One with Vision,
Was teaching the Dhamma to another.
Whilst the Dhamma was being taught,
I lent an ear keen on the goal.
That listening of mine was not in vain,
For I am released free from cankers."
-- (Theragatha 995-996)
The Buddha repeatedly praised and reinforced Shariputra’s administration and handling of the monks. There is, however, one occasion on which the Buddha mildly admonished Shariputra. Shariputra had taught the Brahmin Dhananjani at his deathbed and ensured rebirth in a Brahma realm by teaching him about the four Brahma Vihara: Mettá (loving-kindness), Karuna (compassion), Mudita (sympathetic joy) and Upekkha (equanimity). The Buddha questioned him as to why he had not taught Dhananjani further and helped him to destroy all cankers and attain Nibbána. Shariputra, unlike the Buddha, did not have the ability to know the spiritual capabilities of a person. As Dhananjani was a Brahmin he had ensured that his goal, which was birth in the Brahma realm, was met. The Buddha explained that as a result Dhananjani would need to obtain birth again in the human realm to achieve Arahantship. This shows that rebirth, even in a Brahma realm, is not desirable, as one who has not attained Sotápanna could in a subsequent birth perform an unwholesome deed that could lead to rebirth in an unhappy realm. The Buddha had seen that Dhananjani would have been capable of attaining Arahantship with some well-directed instruction.
=
Shariputra’s Last Days
=
When Shariputra’s life was nearing its end he decided that it was time to convince his mother of the Truth and place her on the Buddha’s Path. Shariputra knew that he had to first open her mind so that she would be receptive to the Buddha’s Teaching. He also knew that the only way that could be done was by shaking the confidence she had in Maha Brahma. Knowing that the Brahmas, including Maha Brahma, had great regard for him, he decided to go to his birthplace to pass away on the same bed in which he had been born. But first he had to take leave of the Buddha. With his retinue of monks he visited the Buddha and saluted Him respectfully. He then said:
"Lord
of the world, O Great Sage,
I soon shall be released from life,
Going and coming shall be no more.
This is the last time I worship you,
Short is the life that now remains in me
But seven days from now I shall lay
This body down, throwing the burden off.
Grant it, O Master! Give permission, Lord!
At last the time has come for my Nibbána
Now I have relinquished the will to live.
The Buddha then asked Shariputra where he would attain final Nibbána. Shariputra replied that it would be in the Magadha country, in the village named Nalaka (Upatissa). The Buddha then asked Shariputra to dispense the Dhamma to his younger and elder brothers, as they would no longer have the opportunity to see a Bhikkhu like him.
The great elder then gave a discourse in which he displayed all his wondrous powers. Rising to the loftiest height of truth descending to mundane truth, rising again and again, he expounded the Dhamma directly and with similes.
He then worshipped the feet of the Buddha, embraced them and said: "So that I may worship at these feet I fulfilled the perfections throughout an incalculable period and one hundred thousand world cycles. My heart’s wish has found fulfillment. From now on there will be no more contact and feeling. Soon I will enter the City of Nibbána the un-aging, peaceful, blissful and secure, which has been attained by many hundreds of thousands of Buddhas. If any deed or words of mine did not please you, O Lord, may the Blessed One forgive me. It is now time for me to go."
The Buddha then forgave Shariputra by saying, "There is nothing either by deed or words that I have to reproach you, Shariputra, for you are learned, of great wisdom, of broad and bright wisdom, of quick, keen and penetrative wisdom."
Immediately after the Buddha gave permission for Shariputra to attain Nibbána the great Earth shook and the skies tore open with a deluge of rain as if the very heavens were crying for the passing away of the great elder. The Buddha then rose and went to His perfumed chamber. Three times Shariputra circumambulated the chamber and paid reverence, and said: "It was one incalculable period and one hundred thousand world cycles ago that I prostrated myself at the feet of the Anomadassi Buddha and made the aspiration to see you. This aspiration has now been fulfilled and I have seen you. At the first meeting it was my first sighting of you. This is my last. There will be none in the future." And with raised hands joined in salutation, he reverenced the Buddha and walked backwards until the Blessed One was out of sight.
The Blessed One then addressed the Bhikkhus who surrounded Him and asked them to accompany Shariputra on his last journey. At His words all four assemblies at Jetavana left the Master alone and accompanied the great elder. The citizens of Savatthi also joined in with incense and fragrant flowers. A multitude of weeping and lamenting devotees followed the elder. Shariputra then addressed the devotees and reminded them of the impermanence of all things. "Have I not, he said, taught you of the impermanence of all near and dear to us"? He then asked everyone to go back to Savatthi, as the Master was alone and should not be left unattended.
Accompanied by a retinue of five hundred monks whom he himself had ordained, Shariputra set off for his birthplace. It took them a week to travel to Nalaka and on the way he spent one night in each of the different cities, teaching the Dhamma with compassion to the devotees for the last time. Upon entering the city of his birth he sent a message through his nephew informing his mother that he and his retinue would be staying with her for a day, and asking her to prepare his birth chamber and residence for his 500 monks.
He then walked slowly to his childhood home. Rupasari was perplexed at her son’s appearance. "I wonder," she thought, "if he has realized the error of his thinking in leaving all his wealth. Perhaps in his old age he has grown wiser and has come back to reclaim his wealth." She then went about preparing for her son and his retinue.
Shariputra approached his mother’s house and entered the bedchamber where he had been born. But he was now in great pain and very sick with dysentery. He lay down to rest whilst his brother, the novice Cunda, attended to his needs.
The four leading Devas of the Catumaharajika Heaven, seeing that the Marshall of the Dhamma was about to pass away, descended in all Their radiance to pay obeisance to the Venerable elder. Shortly after, Sakka, the king of the Tavatimsa Heaven, illuminated the whole area and descended to earth, and kneeling before the elder, paid obeisance to the Venerable One. Finally, Maha Bahama, in His full radiance, descended to earth to pay His last respects and catch a last glimpse of the elder.
Rupasari approached her son and questioned him on his visitors. "Who were the four radiant beings", she asked, "who paid obeisance to you?" Shariputra replied, "The four great divine kings, Upasika." "Are you then greater than them?" asked his mother. "They are like temple attendants", replied Shariputra. "Ever since our Master took rebirth they have been standing guard over Him, swords in hand."
His mother then questioned him on his next visitor who surpassed the four kings in radiance. "That", said Shariputra, "is Sakka, the king of the Devas." "Are you then greater than the king of the Devas, dear?" asked his mother. "He is like a novice who carries a Bhikkhus belongings," replied Shariputra. "When our Master returns from the Tavatimasa Heaven, Sakka takes His bowl and extra robe and descends to earth with Him."
"And when Sakka had gone" asked his mother, "who was it who descended to your room, filling the room with his radiance?" "That," replied Shariputra, "is your Maha Brahma. The lord and master to whom you have been paying obeisance." "Are you then greater than my lord Maha Brahma?" asked his mother.
"Yes, Upasika," replied Shariputra, "on the day our master was born it is said that Maha Brahma received the Great Being in a golden net."
Upon hearing this the Brahmin woman thought, "How great must be the power and goodness of my son’s Master," and she was suffused with happiness, joy and confidence in the Exalted One.
Shariputra, seeing that his mother was now ready to receive the teachings of the Buddha, explained to her the Dhamma based on the virtues of the Buddha. At the end of the discourse his mother attained the first stage of sainthood, Sotápanna. Enjoying the bliss of Sotápanna, she then asked him why during all these years he had not bestowed the ambrosia of the knowledge of the deathless on her. Shariputra realized that his end was imminent. Seeing that his mother was now on the Path to Emancipation, and that she would not fall away from the Path, Shariputra requested the presence of his retinue of monks.
When the monks had assembled he asked Cunda to help him to a sitting position. And addressing the monks, he said, "For forty-five years I have lived and traveled with you. If by deed or word I caused you pain, forgive me, brethren."
And the monks replied that he had never given any cause for displeasure or pain and in turn asked Shariputra for forgiveness for any wrong they may have done. Then the elder, pulling his robe around him, lay on his right side and entered into the nine successive attainments of meditation in forward and reverse order, then passed through the four absorptions, and just as the crest of the sun was rising, at early dawn passed away to final Nibbána.
Next morning when his mother found that he had passed away she lamented at the missed opportunity to perform meritorious deeds for her son. And thus lamenting and crying at her own former folly spent the morning, for even as a Sotápanna she still had not eradicated all attachments.
After a week of ceremonies and homage a funeral pyre was built of sandalwood with rich arches of gold to cremate the elder. News of the elder’s death spread and people from all over came to pay homage and their last respects to the Marshal of the Dhamma. Throughout the night the devotees listened to discourses of the Dhamma until finally Venerable Anuruddha extinguished the glowing embers with scented water and, using a filter cloth, sifted the relics of the elder.
When Cunda, Shariputra’s attendant, informed Ánanda that Shariputra had passed away and handed him his master’s robe and bowl, Ánanda became weak and pale with grief over his friend. He addressed the Buddha and said, "Lord, the novice Cunda has told me that Shariputra has passed away. Then, Lord, my own body became weak as a creeper; everything around me became dim and things were no longer clear to me..."
The Buddha then questioned Ánanda as to how this could be, as Shariputra had not taken any of Ánanda’s knowledge or virtue with him when he passed away. The Buddha then reminded Ánanda of impermanence and of the fact that He had taught him that all near and dear to us would eventually pass away.
=
Shariputra’s Contribution
=
Shariputra’s enormous contribution as the Marshal of the Dhamma can be understood by his description of his attainment of the supreme knowledge and the Buddha’s praise of the elder. Shariputra said:
"It
was half a month after my ordination, friends, that I realized in all their
parts and details,
the analytical knowledge of meaning,
the analytical knowledge of the doctrine,
the analytical knowledge of language,
the analytical knowledge of perspicacity.
These I expound in many ways, teach them and make them known, establish and reveal them, explain and clarify them. If anyone has any doubt or uncertainty, he may ask me and I shall explain the matter." (Anguttara Nikáya)
Shariputra, with this fourfold analytical knowledge, not only excelled in understanding the Dhamma, but also in teaching it so that others could understand. Because of his excellence in the Anupada Sutta, the Buddha declared him to be a true spiritual son and His chief assistant in "turning the Wheel of the Dhamma". The Buddha said:
"If one could ever say rightly of one that he has come to mastery and perfection in noble virtue, noble concentration, noble wisdom and noble liberation, it is of Shariputra that one could thus rightly declare.
If one could ever say rightly of one that he is the Blessed One’s true son, born of His speech, born of the Dhamma, formed of the Dhamma, heir to the Dhamma (not heir to worldly benefit), it is of Shariputra that one could thus rightly declare.
After me, O monks, Shariputra rightly turns the Supreme Wheel of the Dhamma even as I have turned it."
There are many discourses and books attributed to Shariputra, which form a comprehensive body of the Buddha’s teaching. Shariputra understood in a unique way how to organize and present the rich and deep Dhamma in a lucid manner that was intellectually stimulating and inspirational. He was also responsible for the codification of the Abhidhamma that the Buddha taught in the Tavatimsa heaven to the Devas. Each day the Buddha would come back to earth to partake of His alms food and then would transmit this knowledge to Shariputra. Thus the giving of the method of the Higher Teachings was to the chief disciple who was endowed with the analytical knowledge, who then passed it on to the monks.
The Buddha’s high regard for Shariputra is seen again and again. In one instance the Buddha compared Shariputra to a crown prince as follows:
"If he is endowed with five qualities, O monks, the eldest son of a world monarch righteously turns the wheel of sovereignty that has been turned by his father. And the wheel of sovereignty cannot be overturned by any hostile human being. What are the five qualities? The eldest son of a world monarch knows what is beneficial, knows the law, knows the right measure, knows the right time and knows the society (with which he has to deal).
Similarly, O monks, is Shariputra endowed with five qualities and rightly turns the Supreme Wheel of the Dhamma, even as I have turned it. And the Wheel of the Dhamma cannot be overturned by ascetics or priests, by deities or Brahma, nor by anyone else in the world. What are those five qualities? Shariputra, O monks, knows what is beneficial, knows the Dhamma, knows the right measures, knows the right time and knows the assembly (he is to address)."
Shariputra encouraged those in the Noble Order by his wisdom and gentle ways. He said:
"Of
restrained conduct, full of mindfulness,
Like a mindful one meditating with restrained intentions,
Vigilant, delighting in inward things,
With self well-concentrated,
Alone, content, him they call a Bhikkhu.
Whether eating moist or dried food,
He should be satisfied;
A Bhikkhu should wander with unfilled belly,
Eating in moderation, mindful.
Leaving four or five mouthfuls,
He should drink water;
This is sufficient for the abiding in comfort
Of a resolute Bhikkhu.
If he covers himself in the proper robe,
Which is for this purpose,
This is sufficient for the abiding in comfort
Of a resolute Bhikkhu.
Just as a rocky mountain is unmoving,
Well-founded, so a Bhikkhu,
Like a mountain does not tremble,
After the annihilation of delusion.
To a man who is without sin,
Always seeking purity,
A hair’s tip measure of evil seems
As if the size of a cloud.
I do not long for death,
I do not long for life,
I shall lay down this body attentive
And mindful.
As a frontier city is guarded inside and out
So you should guard yourselves.
Let not the opportunity pass you by,
For those who have missed the opportunity
Grieve when consigned to hell.
Calm, quiet, speaking in moderation, Calm, quiet, speaking in moderation,
Calm, quiet, speaking in moderation, Calm, quiet, speaking in moderation,
Calm, quiet, speaking in moderation, Calm, quiet, speaking in moderation,
Calm, quiet, speaking in moderation, Calm, quiet, speaking in moderation,
Not conceited, he shakes off evil characteristics,
As the wind shakes off the leaves of a tree.
Calm, quiet, speaking in moderation, Calm, quiet, speaking in moderation,
Calm, quiet, speaking in moderation, Calm, quiet, speaking in moderation,
Calm, quiet, speaking in moderation, Calm, quiet, speaking in moderation,
Calm, quiet, speaking in moderation, Calm, quiet, speaking in moderation,
Not conceited, he plucks off evil characteristics
As the wind plucks off the leaves of a tree.
Calm, without grief, settled and undisturbed,
Of good virtue, He should put
An end to pain.
Desire for sensual pleasure,
Malevolence, sloth and torpor,
Conceit and uncertainty,
These are the five defilements of the mind for a Bhikkhu.
Meditating, persevering,
Having subtle insight into views,
Having delight in the annihilation of grasping,
Him they call a good man.
Even the great sea, the earth, a mountain and wind,
Are not applicable in simile,
To the Teacher’s excellent release.
Keeping the wheel rolling,
Having great knowledge,
Concentrated, being like earth, water, fire,
The elder is not attached,
Is not opposed.
Having attained the perfection of wisdom,
Having great discernment and great thought,
Not dull (but) as though dull,
He always wanders, quenched.
The Teacher has been waited on by me,
The Buddha’s Teaching has been done,
The heavy load has been put down,
That which leads to renewed existence has been rooted out.
-- (Theragatha 981-984, 1000 – 1002, 1005-1008, 1010, 1012-1016)
Shariputra’s great reputation long survived him. His great work still remains today, preserved and enshrined in some of the oldest books of Buddhism alongside the words of the Buddha.
==Moggallana ==
Moggallana, who was the second (left) chief disciple of the Buddha, was instrumental in preserving, cultivating and enriching the Dhamma for future generations. He was also foremost in supernormal powers. Before long he came to be known as Maha Moggallana or "Moggallana the great", so as to distinguish him from other contemporaries with the same name.
There were many monks who were highly skilled in various supernormal powers. But they each mastered only one or two of the powers. Anuruddha and the nun Sakula possessed supernormal vision or the divine eye. The monk Sobhita and the nun Bhadda Kapilani could recollect many past births. Cula Panthaka was skilled in astral travel, while the monk Sagala mastered the element of fire and Pilindi Vaccha excelled in communications with divine beings. Maha Moggallana, however, mastered all of these supernormal powers in a comprehensive manner and as such surpassed in excellence these other monks and nuns. His powers were also stronger than those possessed by the nun Uppalavanna, who was foremost among the nuns in supernormal powers.
In general we limit our knowledge to that which we can experience with the five senses. Since we are limited by the capabilities of our sense organs, we tend to perceive our limited experiences as absolute. Therefore, with confidence we look into an empty room and say that there is nothing in the room though in fact the room is teeming with life forms so small that they cannot be seen with the naked eye. Similarly, there are many sounds that we cannot hear and smells we cannot detect. In fact, it is proven that the hearing and olfactory senses of a dog are far superior to those of a human being. Despite this fact, we restrict our experience and view the truth that is perceived as absolute due to the limitations of our sense organs. The universe as experienced by the wise is much larger, as they can tap into other sources of energy with their developed mind.
Through development of the four ways of power (iddhipada), Maha Moggallana was capable of a much wider experience in space and time. His knowledge transcended the limitations and boundaries of the normal mind. By developing his mind over an infinite period of time, Moggallana achieved supernormal powers that may seem like make-believe to modern man. Some of his powers and feats have been carefully documented and preserved to help future generations understand the full potential of the mind. There were six types of supernormal powers that Maha Moggallana had developed. They have been outlined briefly with some examples as documented in the texts.
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(1) Penetration of others’ minds and thought reading
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Moggallana, like the Buddha, had the ability to penetrate and read the minds of others and often helped the Buddha by using this trait. One night the Buddha sat in silence in front of an assembly of monks, observing each of the monks gathered in turn, without uttering a word. When morning dawned the Buddha addressed the assembly and said that this assembly was impure, as there was among them a monk who was corrupt.
Moggallana surveyed the minds of each of the monks gathered and saw that one of the monks was corrupt. Approaching him he asked the monk to leave. The monk refused. Three times Moggallana requested that the monk leave the assembly. Each time the monk refused. Moggallana then led him out of the assembly and closed the door. Moggallana then asked the Buddha to recite the rules of monastic discipline (Patimokkha) as the assembly was now pure. The Buddha, observing that the assembly was pure, addressed the monks with a sermon on the Monastic Discipline.
The text also refers to an incident where Moggallana had penetrated the minds of 500 of his disciples and determined that they were all Arahants. The monk Vangisa, who was well-known for his poetic language, had immediately realized what had happened and praised Moggallana’s ability to the Buddha as follows:
"While
the sage is seated on the mountain slope,
Gone beyond to the far shore of suffering,
His disciples sit in attendance on him,
Triple knowledge men who have left death behind.
Moggallana, great in spiritual powers,
Encompassed their minds with his own
And searching (he came to see) their minds.
Fully released, without attachment."
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(2) Ability to hear sounds that cannot be heard by persons - Divine Ear
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One evening when Shariputra came to visit Moggallana, he observed such a serene and calm expression on his friend’s face that he questioned Moggallana if he had dwelt in one of the peaceful abodes of mind. Moggallana informed Shariputra that this was not the case, that he had been engaged in a deep talk with the Exalted One. Shariputra then remarked that the Buddha was living in Savatthi while they themselves were many miles away in Rajagaha. He then asked if Moggallana had gone to the Buddha or if the Buddha had come to him. Moggallana said that neither had happened. They had, by using the divine eye and ear, engaged in a Dhamma talk on the mental faculty of energy. Shariputra, observing the supernatural powers of his friend, then proclaimed that so powerful were Moggallana’s supernatural powers that if he so wished, like the Buddha, he might be able to live through an entire aeon.
Moggallana also had the ability to hear the voices of divine beings and spirits. For example, a spirit had warned him of the impending danger to the Buddha by Devadatta, who was plotting to kill him. Moggallana also often visited the heavens and lower worlds and asked the beings that dwelt there about the actions that they had performed to obtain such birth. He then conveyed this information to his disciples to encourage them to perform wholesome deeds and refrain from unwholesome deeds.
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(3) Ability to see things that cannot usually be seen by persons - Divine Eye
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Moggallana often used his divine eye to perceive the whereabouts of the Buddha. He also used it to observe other beings. Once when Shariputra was seated deep in meditation Moggallana observed a demon pound his head. He then questioned his friend on how he was feeling. Shariputra replied that he had a slight headache resulting from the blow. Moggallana then praised his friend on his powers of concentration while Shariputra praised his friend on his ability to view the demon which he had not seen.
One such recorded incident occurred when Moggallana and the monk Lakkhana were descending Vulture’s Peak. Moggallana, who had observed a peta (unhappy spirit) had smiled. Lakkhana, realizing that Moggallana had viewed something that he had not, questioned him. Moggallana agreed to give his answer when they were in the presence of the Buddha.
As they approached the Buddha, Lakkhana again questioned Moggallana as to why he had smiled. Moggallana replied that he had seen a spirit shaped like a huge snake engulfed in flames, screaming whilst being chased and pecked at by vultures. Moggallana had felt compassion for the suffering being and then relief in the knowledge that he himself would never in the future have such a birth, as this was his last birth. This relief had caused him to smile. Moggallana did not think that anyone would believe what he saw unless it was confirmed by the Buddha. He then went on to explain the kammic cause for such a birth. He said that in a former birth th