13: The Buddha Sends Out the 60 Arahats

The Buddha observed the first rains-residence after his becoming a Buddha at the Deer Park at Isipatana. While staying there till the full moon of the month of October (Assayuja), the Buddha, one day, sent for the 60 venerables and asked them to go on missionary work thus: “Monastics I have achieved complete freedom from all the snares of impurities such as craving (taṇhā) and greed (lobha), namely, the snare of craving and greed for the sensual pleasure of Devas and the snare of craving and greed for the sensual pleasure of humans. Monastics, you also have achieved complete freedom from all the snares of impurities such as craving and greed, namely, the snare of craving and greed for the sensual pleasure of Devas and the snare of craving and greed for the sensual pleasure of humans.

Monastics, go out in all eight directions for the mundane and supermundane welfare, prosperity and happiness of many beings, such as humans, Devas and Brahmas covering a distance of one league a day at the most. Let not two of you travel together on each journey, for if two take the same route, while one is teaching, the other will remain idle, just sitting in silence.

Monastics, teach the Dhamma that is full of virtuous qualities in all its three phases: the beginning, the middle and the end; and endowed with the spirit and the letter. Give the Devas and humans, the threefold training of morality (sīla), concentration (samādhi) and wisdom (paññā), which is perfect in all aspects and free from the stain of wrong conduct (duccarita).

Monastics, there are many beings, such as humans, Devas and Brahmas, who have but a little dust of impurity in their wisdom-eyes. Through not hearing the Dhamma, they will suffer a great loss of the extraordinary Dhamma which gains the paths and the fruitions. There will appear clearly some Devas and humans who will realize the nature and meaning of the Dhamma perfectly and thoroughly.

Monastics I too will not remain in this Deer Park, which has excellent dwellings built for me, and receiving the treatment and comfort with the four requisites given by my attending supporters, but will proceed to Uruvelā forest of Senānigama to teach the Dhamma and to convert the reclusive brothers and their 1,000 ascetics.”

In the above paragraph of the Buddha’s speech, the words: “The Dhamma that is full of virtuous qualities in all its three phases: the beginning, the middle and the end,” refers to two good qualities (kalyāṇa), the good quality of the Dispensation (Sāsana) and the good quality of the teaching (desanā).

Of the two categories of good qualities, morality (sīla) forms the quality at the beginning of the Dispensation (Sāsana); concentration (samatha), insight (vipassanā) and fourfold path (magga) form the quality at the middle of the Dispensation (Sāsana); the fourfold fruition and Nibbāna form the quality at the end of the Dispensation (Sāsana).

Alternately, we can take morality and concentration as the beginning, insight-knowledge (vipassanā-ñāṇa) and path-knowledge (magga-ñāṇa) as the middle and fruition (phala) and Nibbāna as the end qualities.

Another alternative is morality, concentration and the path-knowledges are the beginning, the fourfold paths are the middle and the fourfold fruitions and Nibbāna are the end qualities.

As regards the good qualities of the teaching (desanā), in a four line verse, the first foot is the beginning, the second and the third feet are the middle and the fourth foot at the end are the qualities. If a verse has five or six feet, the first foot as the beginning, the second, third and fourth foot are the middle and the final fifth or the sixth feet are the end. [401]

In a discourse with only one contextual connective (anusandhi), the introduction (nidāna) of the discourse is the beginning, the group of words, Idaṁ avoca… and so on, are the end and the remaining group of words are the middle qualities.

In a discourse with many contextual connectives, the introduction is the beginning, the group of words, Idaṁ avoca… and so on are the end, and the group of words with many contextual connectives are the middle. By discourse (sutta) is meant that which shows one or two or three of the good qualities of the teaching.

Māra’s Visit and Deterrence

When the Buddha was thus addressing and sending out the 60 Arahats as missionaries, Māra thought to himself: “As if planning to wage a big war, this monk Gotama is sending out 60 Arahats, the military commanders of the Dispensation (Sāsana), by saying: “Do not travel in twos on each journey. Disseminate the Dhamma.” I feel uneasy even if anyone of these 60 messengers preaches the Dhamma. How will I be if all 60 Arahats preach the Dhamma as planned by the monk Gotama? I shall now deter the monk Gotama from doing so!” So he approached the Buddha and tried to discourage him by saying thus:

Baddhosi sabba-pāsehi, ye dibbā ye ca mānusā,
mahā-bandhana-baddhosi, na me samaṇa mokkhasi.

O Monk Gotama! You are bound and caught in all the snares of impurities such as craving (taṇhā) and greed (lobha), namely, the snare of craving and greed for the sensual pleasure of Devas and the snare of craving and greed for the sensual pleasure of humans. You are tied down in the bondage of defilements (kilesa) in the prison of the three existences. O Monk Gotama! For that reason you will not be able to escape, in any way, from my domain in the three existences.

Māra said this with the hope: “On my speaking thus, the great monk will not endeavour to emancipate other beings from Saṁsāra.”

Thereupon, the Buddha, in order to show that what Māra had spoken and the actual reality were far apart, as is the sky and the earth and that they were directly opposed to each other as fire and water, addressed Māra in these bold words:

Muttāhaṁ sabba-pāsehi, ye dibbā ye ca mānusā,
mahā-bandhana-muttomhi, nihato tvam-asi antaka.

You evil Māra, heretic and murderer! I am one who has been completely freed from all the snares of such impurities as craving (taṇhā) and greed (lobha), namely, the snare of craving and greed for the sensual pleasure of Devas and the snare of craving and greed for the sensual pleasure of humans. I am also truly one who has escaped, once and for all, from the bondage of the defilements (kilesa) in the prison of the three existences. I have totally vanquished you in this battle with the defilements. You have, in fact, suffered total defeat.

Thereupon, Māra again repeated prohibitory words thus:

Antalikkha-caro pāso, yvāyaṁ carati mānaso,
tena taṁ bādhayissāmi, na me samaṇa mokkhasi.

O monk Gotama! Such a snare as passion (rāga) is generated in the minds of beings and is capable of inescapably binding down even the individuals [402] who possess the supernormal powers (abhiññā) and can fly through the air. I shall bind you and kill you by means of that snare of passion. O monk Gotama! In no way will you escape from my domain in the three existences.”

Thereupon, the Buddha addressed Māra in these bold words:

Rūpā saddā rasā gandhā, phoṭṭhabbā ca manoramā;

ettha me vigato chando, nihato tvam-asi antaka.

You, evil Māra, heretic and murderer! In this world, there are clearly evident the five objects of sensual pleasure: various sights, sounds, tastes, odours and contacts, which can delight and give pleasure to Devas and humans. Your snare of passion will be able to bind down only those who are not free from craving and greed for attachment and enjoyment of the said five objects of sensual pleasure. I am entirely free from craving, greed, desire and passion for attachment and enjoyment of these five objects of sensual pleasure. In this battle of the defilements therefore, I have totally vanquished you. You have, in fact, suffered total defeat.

Māra was at first trying to dissuade the Buddha and hoping: “Maybe he will give up thinking that a powerful Deva has come and dissuaded him,” but since the Buddha had addressed him saying: “Māra! I have totally vanquished you.” He became sad and dejected, and saying: “The exalted Buddha has known me for what I am! The Gracious One has known me for what I am,” and he disappeared from that very place.

The Buddha’s Permission to Ordain

At the time of the first rainy season (Vassa) when the Buddha sent the monks on missionary work, he had not yet enjoined the monks to observe the Rains Retreat. And so the monks brought to his presence persons who were eager to be admitted as novices and ordained as monks from various places and various districts with the thought that: “These prospective persons will be admitted as novices and ordained as monks by the Buddha himself,” when they were brought, the monks as well as these prospective candidates suffered much trouble and fatigue.

When the missionary monastics taught the Dhamma, not only those who were endowed with past meritorious deeds to become summoned monastics (ehi-bhikkhu) but also those who were not so endowed with such deeds, would aspire after admission and ordination. The Buddhas usually did not confer monkhood on those of the latter kind. But when there were mixed crowds of aspirants, both deserving or not deserving the summoned monastic proclamation, the Buddha, being desirous of laying down the procedure for ordination of those persons not deserving of the summoned monastic ordination, considered thus: “At the present moment, the monks are bringing to my presence prospective persons wishing for admission, wishing for ordination, from various places and various districts as they are under the impression that these candidates will be admitted and ordained by the Buddha himself and thereby the monks, as well as the prospective persons, suffer much trouble and fatigue.” It would be good if I give permission to the monastics thus: “Monks! You yourselves may now admit, may now ordain prospective persons at any place and in any district.”

Thereafter, the Buddha emerged from seclusion and gave the monks a Dhamma talk, introductory to his consideration. He related fully what had occurred to him while he was remaining alone in the day time: “Monastics! You yourselves may now admit, may now ordain prospective persons willing to become novices and monastics at any place and in any district. I allow admission and ordination yourselves, my dear sons, at any place and in any district.

Monastics! You should admit, and ordain a candidate in this manner: First his hair and beard should be shaved. Then he should don the monk’s robe. And then let him cover one [403] shoulder with the robe and make obeisance at the senior monk’s feet; let him squat down and raise his hands joined together, and ask him to repeat after you the three refuges:

Buddhaṁ saraṇaṁ gacchāmi,
Dhammaṁ saraṇaṁ gacchāmi,
Saṅghaṁ saraṇaṁ gacchāmi.

Dutiyam-pi Buddhaṁ saraṇaṁ gacchāmi,
Dutiyam-pi Dhammaṁ saraṇaṁ gacchāmi,
Dutiyam-pi Saṅghaṁ saraṇaṁ gacchcāmi.

Tatiyam-pi Buddhaṁ saraṇaṁ gacchāmi,
Tatiyam-pi Dhammaṁ saraṇaṁ gacchāmi,
Tatiyam-pi Saṅghaṁ saraṇaṁ gacchāmi.

I go for refuge to the Buddha,
I go for refuge to the Dhamma,
I go for refuge to the Saṅgha.

For a second time …

For a third time …

Monastics! I, allow you to confer admission and ordination by the three refuges.”

Here, conferment of admission and ordination consists in these three: 1) The shaving of the candidate’s hair and beard (kesacchedana); 2) the donning of the monk’s robe on him (kāsāyacchādana); and 3) the taking of the three refuges.

Māra’s Second Visit

After the Buddha had taken residence for four months of the rainy season until the full moon of the month of November (Kattikā), in the Deer Park at Isipatana, he assembled the monks and addressed them thus: “Monastics, my dear sons! I have attained the incomparable and supreme Arahat fruition (Arahatta-phala) through right and proper mindfulness, as well as through right and proper effort. I have been absorbed in the attainment of the Arahat fruition without interruption. Monastics! You also endeavour to gain and achieve the incomparable and supreme Arahat fruition through right and proper mindfulness, as well as through right and proper effort. Realise the incomparable and supreme Arahat fruition. Be absorbed in the attainment of the Arahat fruition without interruption.”

The Buddha gave this advice with these objects in view: Not to let them falter on account of the underlying tendency (vāsanā) which had taken root ever since the time of their existence as worldlings (puthujjana-bhāva) thinking: “We are now Arahats with the pollutants dried up. What benefit will accrue to us by the practice of meditation? There will be none!” And to make them spend their time developing the attainment of fruition (phala-samāpatti) in forest-dwellings on the outskirts of towns and villages; and thus to make other monastics see and follow their example (diṭṭhānugati) of being absorbed in the attainment of fruition.

Thereupon, Māra came to where the Buddha was and spoke to deter him:

Baddhosi Māra-pāsehi, ye dibbā ye ca mānusā,
mahā-bandhana-baddhosi, na me samaṇa mokkhasi.

Monk Gotama! You are bound and caught in all the snares of impurities such as craving (taṇhā) and greed (lobha), namely, the snare of craving and greed for the sensual pleasure of Devas and the snare of craving and greed for the sensual pleasure of humans. You are tied down in the bondage of the defilements (kilesa) in the prison of the three existences. Monk Gotama! You will not for that reason be able to escape in any way from my domain in the three existences.

Thereupon, the Buddha, in order to show that what he had spoken and the actual reality [404] were quite far apart, as the sky and the earth and that they were directly opposed to each other, as fire and water, addressed Māra in these defiant words:

Muttāhaṁ Māra-pāsehi, ye dibbā ye ca mānusā,
mahā-bandhana-muttomhi, nihato tvam-asi antaka.

You, Wicked Māra! I am one who is completely freed from all the snares of impurities such as craving (taṇhā) and greed (lobha), namely, the snare of craving and greed for the sensual pleasure of Devas and the snare of craving and greed for the sensual pleasure of humans. I am also truly one who has escaped once and for all from the bondage of the defilements (kilesa) in the prison of the three existences. I have totally vanquished you in this battle with the defilements. You have, in fact, suffered total defeat.

Whereupon, Māra became sad and dejected, saying: “The Exalted Buddha knows me for what I am. The Fortunate One knows me for what I am,” and he disappeared from that very place.

The Auspicious Group-of-Thirty

Buddhas dwelling in any one place never felt uneasy and unhappy because of it being devoid of shady spots and water, of its miserable living conditions, and of the people there having little or no virtues such as faith and so on. When they have stayed in a place for a long time, it was not because there were enough shelters and water and the inhabitants had faith, so that they found joy and comfort there, thinking: “We can live in this place happily!”

The Buddhas stay at a certain place because they would like to have beings established in the welfare and prosperity of the refuges, morality, the monastic life and the paths and fruitions, provided they were prepared to take the refuges, to observe the eight and ten precepts, to enter the monastic life, and provided they had past acts of special merit to serve as supporting conditions (upanissaya-paccaya) for their realization of the paths and fruitions. It was the usual way of Buddhas to emancipate beings worthy of emancipation and, if there were no more to emancipate, they make the departure for another place.

The Buddha remained at the Deer Park at Isipatana, near Bārāṇasī, until his desire to emancipate the Group-of-Five monks and others had been fulfilled, he then set out all alone, carrying his alms bowl, to Uruvelā forest. On the way he entered a wood by the name of Kappāsika and remained seated at the foot of a certain tree.

At that time, the 30 princely brothers known as the Auspicious Group (Bhadda-vaggiya), who were so-called because they possessed grace and beauty, and good temperament, and habitually went on tours in a group, happened to be indulging in love-making in the Kappāsika woodland, accompanied by their respective spouses. One of the princes, however, brought a prostitute as he had no wife. While the princes were carelessly enjoying themselves with drinks, etc., the prostitute stole their belongings and ran away.

Then the princes, in order to help their companion, wandered about the woodland in search of the prostitute and came upon the Buddha sitting under a tree. They went up to him and without being yet able to make obeisance to the Buddha, addressed him thus: “Exalted Buddha! Has the blessed Buddha seen a woman?”

The Buddha asked them: “Princes! What do you want with this woman?” They replied: “Exalted Buddha! We, the 30 princely companions, happen to be amusing ourselves inside this Kappāsika woodland in company with our respective spouses. One of our companions has no wife and so he has brought a prostitute. But while we were carelessly enjoying ourselves, the prostitute stole our belongings and ran away. In order to help him out, we are going about this Kappāsika woodland looking for this woman.” [405]

Thereupon, the Buddha asked: “Princes! What, in your opinion, is better for you, seeking a missing woman or seeking your own self?” They replied: “Exalted Buddha! It is better for us that we seek ourselves.” The Buddha then said: “Princes! Then sit down. I will teach you the Dhamma,” and the princes replied: “Yes, exalted Buddha!” And then, after paying respects to the Buddha with due respect and devotion, the Auspicious Group-of-Thirty companions remained seated at an appropriate distance which was free from the six faults.

The Buddha taught them the course of moral practice leading to the paths and fruitions: 1) Generosity (dāna-kathā); 2) morality (sīla-kathā); 3) the way to heaven (sagga-kathā); and 4) the path (magga-kathā), as well as the dangers of sensuality and the advantages of renunciation in succession. Thereafter, knowing that the 30 princes’ minds had become adaptable, soft and free from hindrances, eager, gladdened, purified and pellucid, the Buddha taught the Dhamma which was originally discovered by him (sāmukkaṁsikā Dhamma-desanā) of the four truths, and, as a result, the Auspicious Group-of-Thirty princely companions became established, some in Stream-entry (Sotāpatti-phala), some in Once-returning (Sakadāgāmi-phala) and others in Non-returning (Anāgāmi-phala). Not a single one of them remained worldlings (puthujjana).

After the Auspicious Group-of-Thirty princely companions had been established severally in Stream-entry, Once-returning and in Non-returning they requested the Buddha that they be ordained as monastics: “Exalted Buddha! May we receive the going forth (pabbajjā) and higher ordination (upasampadā) in your presence?” And the Buddha stretched out his golden hand and called out in the same way as before thus: Etha bhikkhave, and so on, meaning: “Come, monks! Receive the admission and ordination you have asked for. The Dhamma has been well taught by me. You must strive to engage in the practice of the higher paths in order to bring about the end of the round of suffering.”

Instantly the Auspicious Group-of-Thirty princes turned into fully fledged monastics like senior monks of 60 years’ standing, readily dressed and equipped with the eight supernaturally created requisites each in its proper place, paying homage to the Buddha with due respect. Their signs of being laymen disappeared miraculously, and they were transformed into monastics.

The very utterance by the Buddha: Etha bhikkhave, meant a process for the 30 princes to become accomplished summoned monastics. There was no need to be ordained in an ordination hall (sīma).

Here, the 30 princes had been the 30 drunkards in the Tuṇḍila-jātaka (Ja 388). At that time, they properly observed the five precepts after hearing the words of admonition given by Mahā Tuṇḍila the Boar King, who was the Bodhisatta. Their observance of the five precepts was the cause in the past of their simultaneous discernment of the four noble truths in the present existence.

Besides, having observed the five precepts together in unison, they had obviously done many meritorious deeds with a view to be free from dependence on the round of rebirths (vivaṭṭa-nissita) by listening to the Good Dhamma, taking the three refuges, performing deeds of generosity, observing the precepts and practising concentration and insight meditation severally during the Dispensations of the former Buddhas. For these reasons, they had such good fortune as the realization of the lower paths and the lower fruitions and of becoming summoned monastics on the very day they met the Buddha.

The Auspicious Group-of-Thirty monastics were the half brothers of King Kosala, having the same father but different mothers. As they usually lived in Pāveyya city, in the western part of Kosala country, they were known by the name of the Pāveyyaka monks in the texts. It is in connection with these monks that the Buddha, at a future date, permitted the making and offering of the Cloth (Kaṭhina). The 30 Pāveyyaka monks became established in the Arahat fruition (Arahatta-phala) after hearing the Discourse on the Round of Existences which have no Beginning while the Buddha was dwelling in Veḷuvana monastery in Rājagaha (see SN 15.13, Anamatagga-saṁyutta). [407]