15: The Buddha’s Visit to Rājagaha
When the Buddha had stayed at Gayāsīsa for as long as he desired, in order to liberate the 1,000 former recluses by making them attain Arahat fruition, he set out for Rājagaha, accompanied by those Arahats. The visit to Rājagaha was to comply with the request made by King Bimbisāra, whom he met as he started his going forth, saying: “Venerable Sir, may I make this request? When you have gained Awakening, let my country be the first you bless with a visit.” [See Chapter 4, section on The Bodhisatta’s Visit to Rājagaha.] Eventually, he arrived at the large Palmyra Sapling Grove near Rājagaha. He stayed at the foot of the Suppatiṭṭha Banyan tree which offered an expansive shade and which was regarded as a shrine by people who made their worship there.
After his Awakening, the Buddha spent his first Rains Retreat (Vassa) at the Deer Park at Isipatana; at the end of the Rains Retreat, after conducting the Invitation ceremony, in which monastics invite criticism from their brethren in respect of what has been seen, heard or suspected about their conduct, he went to Uruvelā forest. While he stayed there for fully three months, he instructed and taught the brothers and their 1,000 followers till they attained the Arahat fruition. Then on the full moon of January (Phussa), the Fortunate One, accompanied by the 1,000 Arahats, went to Rājagaha where he stayed for full two months. See the commentaries to the Birth Stories (Jātaka) and Chronicles of the Buddhas (Buddha-vaṁsa).
At that time, King Bimbisāra heard from the royal gardener the good news of the arrival of the Buddha at Rājagaha: “Friends, the Buddha Gotama, the prince of the uninterrupted Sakyan descendants, who went forth into homelessness from his Sakyan clan, has come to Rājagaha and is living at the foot of the Suppatiṭṭha banyan tree, in the Palmyra Sapling Grove.
The fame and good name of the Buddha Gotama has spread and arisen as far as the Highest Realm (Bhavagga): the Fortunate One is endowed with nine attributes beginning with that of being an Arahat and ending with that of possessing the six great glories (Gracious One); he makes known to the world of sentient beings with its Devas and Brahmas, the Dhamma which he has himself realised through his super knowledges (abhiññā).
The Buddha Gotama teaches the Dhamma which is good in the beginning, good in the middle and good in the end, complete with the spirit and the letter. He explains to Devas and humans the noble practice of morality, concentration and wisdom (sīla-samādhi-paññā) which is perfect and pure, being free from the defilement of wrong deeds. It is extremely good and beneficial to go and see such an accomplished one who is worthy of veneration.”
Then accompanied by 120,000 Magadhan Brahmin householders, King Bimbisāra went to the Fortunate One, and after paying homage to him, sat at a place which is free from the six faults of location, viz., not too far, not too near, not at the front, not at the back, not at a high site and not on the leeward side. Of the 120,000 householders who had accompanied the king:
1. Some paid homage to the Fortunate One and sat at a site free from the six faults.
2. Some exchanged greetings with him, entered into courteous and memorable talk with him and sat down at a site free from the six faults.
These two categories of Brahmins belonged to the group which held right view.
3. Some raised their palms together inclining them towards the Fortunate One and sat down at a faultless site.
They were sitting on the fence, not committing themselves to the side holding wrong views, nor with those holding right views. Their thinking was: Should those holding wrong view blame us for paying homage to the monk Gotama, we would say: “How could mere raising of hands with palms together amount to paying homage?” and should those holding right view find fault with us saying: “Why did you not pay homage to the Fortunate One?” we would reply: “How is that? Is worshipping made only when the head touches the ground? As a matter of fact raising of the palms joined together also constitutes formal worship.” With this thought of sitting on the fence, they took their respective seats.
4. Some pronounced their names in the Fortunate One’s presence: “Friend Gotama, I am Datta, son of so and so; I am Mitta, son of so and so,” and took their seats at a faultless place. Some pronounced their clan in the Fortunate One’s presence: “Friend Gotama, I am of the Vāseṭṭha clan; I am of the Kaccāyana clan,” etc. and sat down at a place which was free from the six faults.
These Brahmins were poor and undistinguished people. By announcing their names and clan amidst the assembly, they had hoped that they would become known and recognised.
5. Some wealthy Brahmins just sat down without a word. These Brahmins were the crafty and the fools. Their crafty thought: “A word or two with them will lead to friendliness, when one becomes friendly one will have to feed them once or twice.” Fear of friendliness with them and of having to feed them caused their silent, quiet sitting. Just because they were ignorant and foolish, they sat down where they were like big lumps of earth dumped on the ground.
The Brahmins’ Doubt
When thus seated, these 120,000 wealthy Brahmins felt uncertain and wondered: “Does the great monk lead the noble life under the great teacher Uruvelā Kassapa as a disciple; or does Uruvelā Kassapa lead the noble life under the great monk?” Knowing what was in the mind of these Brahmins, the Buddha questioned Ven. Uruvelā Kassapa in verse:
Kim-eva disvā Uruvela-vāsī,
pahāsi aggiṁ kisako vadāno,
pucchāmi taṁ Kassapa, etam-atthaṁ,
kathaṁ pahīnaṁ tava aggi-huttaṁ?
O dear son, Kassapa, a resident of Uruvelā forest, being a great teacher yourself, instructing the lean recluses, They were lean because of their austere practices. seeing what fault did you give up fire-worship? I ask you, Kassapa, what made you abandon fire-worship?
Ven. Uruvelā Kassapa replied to the Buddha in verse also:
Rūpe ca sadde ca atho rase ca,
kāmitthiyo cābhivadanti yaññā.
“Etaṁ malan”-ti upadhīsu ñatvā,
tasmā na yiṭṭhe na hute arañjiṁ.
Exalted Buddha, it is said by the teachers of the sacrifice that through sacrifice one can enjoy the five sense-pleasures: sight, sound, smell, taste and touch, as well as womenfolk, especially the kind of women who resemble the tiger preying and devouring by means of its sensuality-like claws. Seeing and knowing well that the sense-pleasures and women serve only as defilements of the five aggregates, I no longer enjoy offering sacrifices. I no longer take delight in the daily practice of fire-worship.
The Buddha then asked him again in verse:
Ettheva te mano na ramittha,
rūpesu saddesu atho rasesu,
atha ko carahi Deva-manussa-loke,
rato mano Kassapa, brūhi metaṁ.
Dear son Kassapa, if your heart finds no delight in the five sense pleasures of sight, sound, smell, taste and touch and in women, what sense object in this world of Devas and humans delights you? Answer me that, Kassapa.
Ven. Uruvelā Kassapa replied in verse:
Disvā padaṁ santam-anūpadhīkaṁ,
akiñcanaṁ kāma-bhave asattaṁ,
anaññathā-bhāvim-anañña-neyyaṁ,
tasmā na yiṭṭhe na hute arañjiṁ.
Exalted Buddha, because I have distinctly perceived Nibbāna which has the characteristic of peace, which is free from the four attachments (upadhi), Upadhi: wife and children, flocks and herds, silver and gold. which cannot be made known by others and which can be achieved only through the path (magga) developed by oneself, which is not subject to change, being free from birth, old age, and death, and which is forever free from lust of life and attachment to existence. I no longer enjoy offering sacrifices. I no longer take delight in the daily practice of fire-worship.
Having given this reply, in order to make it known that he himself was a disciple of the Buddha, Ven. Uruvelā Kassapa rose from his seat, arranged his robe on the shoulder, prostrated himself with his head at the feet of the Buddha, saying: “Exalted Buddha, you, the exalted Buddha, are my teacher. I am but a disciple of yours.” Then he rose into the sky, first up to the height of a palm tree. Descending from it, he made obeisance to the Buddha. Then he rose up to a height of two palm trees in his second display, and subsequently, to a height of three palm trees in his third attempt, and so on. In this way, he rose up, in his seventh display, to a height of seven palm trees. Then, descending from there, he made obeisance to the Buddha and sat at a place free from the six faults.
Having observed these miracles, many of the wealthy Brahmins acclaimed, speaking in praise of the qualities of the Buddha: “Oh, how mighty and powerful the Buddha is. Even the recluse teacher, Uruvelā Kassapa, whose wrong view was so strong and firm and who believed himself to be an Arahat, has been tamed by the Buddha, by destroying the net of his wrong views.”
Hearing the words of praise being spoken by the Brahmins, the Buddha addressed them: “Brahmins, taming this Uruvelā Kassapa when I have achieved omniscience (sabbaññutā-ñāṇa) is really not so wonderful. In a former existence as a Bodhisatta, not yet free from passion (rāga), when I was a Brahma named Nārada, I destroyed the net of wrong views of King Aṅgati, who later became Uruvelā Kassapa in the present time.” At the request of the Brahmins, the Buddha recounted to them the story of Mahā Nārada Kassapa (Ja 544).
Through the personal acknowledgement of Ven. Uruvelā Kassapa, the 120,000 Brahmins became convinced that: “It is the great teacher, Uruvelā Kassapa, who, having become a disciple, lives the holy life under the great monk Gotama!” When the Buddha became aware, through his knowedge of others’ minds (ceto-pariyāya-abhiññā), that their minds had now become free from doubt, he taught the audience of 120,000 monks and Brahmins, headed by King Bimbisāra, the course of moral practice leading to the realization the paths and fruitions: 1) The discourse on generosity (dāna-kathā); 2) the discourse on morality (sīla-kathā); 3) the discourse on a happy destination (sagga-kathā); and the discourse on the good path and the line of conduct for the
King Bimbisāra’s Five Aspirations
Bimbisāra, King of Magadha, who had now become a Stream-enterer (Sotāpanna), addressed the Buddha: “Lord, formerly when I was a young prince, I had five aspirations. Now they are fulfilled.
Lord, when I was a young prince, I wished: ‘If only the people of Magadha anointed me as king.’ Exalted Buddha, this was my first aspiration and it has now been fulfilled.
Lord, when I was a young prince, I wished: ‘If only the Arahat Buddha would come to this kingdom when I became king.’ Exalted Buddha, this was my second aspiration and it has now been fulfilled also.
Lord, when I was a young prince, I wished: ‘If only I could pay homage and do honour to that Buddha, when he visited my kingdom.’ Exalted Buddha, this was my third aspiration and it has now been fulfilled also.
Lord, when I was a young prince, I wished: ‘If only the Buddha, who visited my kingdom, taught me the Dhamma which would lead to Nibbāna.’ Exalted Buddha, this was my fourth aspiration and it has now been fulfilled also.
Lord, when I was a young prince, I wished: ‘If only I might thoroughly understand the Dhamma taught by the Buddha.’ Exalted Buddha, this was my fifth aspiration and that too has now been fulfilled also.
Exalted Buddha! It is indeed very wonderful! Exalted Buddha! It is indeed very wonderful! To cite worldly examples, just as one turns up what lies upside down, just as one holds up a lamp in the darkness for those with eyes to see various visible objects, even so has the Buddha revealed the Dhamma to me in many ways. Exalted Buddha! I take refuge in the Buddha, the Dhamma and the Saṅgha. Exalted Buddha! May you take me as a lay disciple established in the threefold refuge from now on till the end of my life. Exalted Buddha! In order that I may gain merit, may you kindly accept my invitation to a meal, together with the community of monks.” On thus being invited, the Buddha remained silent, signifying his acceptance of King Bimbisāra’s invitation to the morning meal. Thereupon, knowing quite well that the Buddha had accepted his invitation, King Bimbisāra rose from his seat and returned to his golden palace after paying respects to him with due respect and circumambulating him.
It is to be noted here that King Bimbisāra took the threefold refuge only after becoming established in the Stream-entry (Sotāpatti) path and fruit. Although taking refuge in the Three Treasures was accomplished on realizing Stream-entry, at that time he was only making up his mind that the Buddha, Dhamma, and Saṅgha are truly the refuge, shelter and support. Now he took the refuges by actually uttering the words accordingly by devoting himself to the refuges (atta-sanniyyātana-saraṇa-gamana).
There are various kinds of refuges: 1) The refuge taken by worldlings (puthujjana) by contemplating the attributes of the Buddha, Dhamma and Saṅgha, the Three Treasures (lokiya-saraṇa-gamana). It is insecure, impermanent and perishable; 2) the refuge in which the noble ones (ariya) are established simultaneously with their realisation of the path with Nibbāna as their object (lokuttara-saraṇa-gamana); 3) taking two refuges, like that taken by Tapussa and Bhallika uttering Buddhaṁ saraṇaṁ gacchāmi, Dhammaṁ saranaṁ gacchāmi, at the time when there was not yet the community of monastics (dve-vācika saraṇa-gamana); 4) taking three refuges, like that taken by Yasa’s father, mother, ex-wife, and others uttering: Buddhaṁ saraṇaṁ gacchāmi, Dhammaṁ saranaṁ gacchāmi, Saṅghaṁ saraṇaṁ gacchāmi after the formation of the order (te-vācika saraṇa-gamana).
There are four formulae for taking refuge. 1) Devoting oneself to the refuges (atta-sanniyyātana-saraṇa-gamana): in order to escape from the round of Saṁsāra, I entrust myself to the Buddha, Dhamma, and Saṅgha and take refuge in them, starting from today (ajjādiṁ katvā ahaṁ attānaṁ Buddhassa niyyātemi); 2) relying on that as refuge (tapparayāṇa-saraṇa-gamana): starting from today, I have only the Buddha, the Dhamma and the Saṅgha to rely on, to depend on (ajjādiṁ katvā ahaṁ, Buddhassa parayāṇo … Dhammassa parayāṇo … Saṅghassa parayāṇo); 3) the disciple for life refuge (sissa-bhāvūpagamana-saraṇa-gamana): starting from today, I am a disciple of the Buddha, the Dhamma and the Saṅgha (ajjādiṁ katvā ahaṁ Budhassa antevāsiko … Dhammassa antevāsiko … Saṅghassa antevāsiko); 4) The prostration refuge (paṇipāta-saraṇa-gamana): starting from today, kindly regard me as one who pays homage, who stands up in welcoming, who reveres the Buddha, the Dhamma and the Saṅgha (ajjādiṁ katvā ahaṁ, Buddhassa abhivadānaṁ paccuppaṭṭhānaṁ añjalī kammaṁ, samici-kammaṁ karomi … Dhammassa … Saṅghassa … karomi).
Through realisation of Stream-entry (Sotāpatti-magga) King Bimbisāra became one who was established in the fixed refuge (niyata-saraṇa-gamana). It was because he wanted to declare to others his establishment in the fixed refuge by word of mouth and also because he wanted to take upon himself the prostration refuge (paṇipāta-saraṇa-gamana) that he addressed the Buddha by actually uttering the words of refuge.
The Buddha Enters Rājagaha for the Meal
After the night had passed and the new day dawned, having sumptuous meals of hard and soft food prepared ready in his palace, King Bimbisāra sent messengers to inform the Buddha: “Exalted Buddha, it is time for the meal. The alms food is ready.”
As the time drew near for the Buddha to enter Rājagaha for alms food, the citizens of Rājagaha, those who had seen and those who had not seen the Buddha, numbering 180 million, left the city very early in the morning. Wishing to see the Buddha they made their way, in groups, to the grove of young palms. The road leading to it, which was three miles in length, was choked with people. The whole of the palm grove also was so densely crowded with people that there was hardly any space among them. People did not feel satisfied with watching and admiring the personality of the Buddha rendered so graceful by the 32 major marks, 80 minor characteristics and six-coloured radiance emanating from his body.
The entire Palm Grove and the whole length of the road were so jammed with people that even a single monastic would find it impossible to find a way out of the Palm Grove and it appeared as if the Buddha would miss his meal for the day. As if to intimate that this should not happen, the orange-coloured ornamented stone (paṇḍu-kambala) which served as Sakka’s throne, became warm. Pondering upon the cause of this manifestation, Sakka came to realise the difficult situation in the Palm Grove. Assuming the guise of a youth, Sakka instantly appeared in the presence of the Buddha, singing the praises of the Buddha, the Dhamma and the Saṅgha. Through his supernormal powers, he carved a way for the monastics headed by the Buddha and acted as usher for them, announcing the entry of the Buddha into the city in the following verses:
Danto dantehi saha purāṇa-jaṭilehi, vippamutto vippamuttehi,
siṅgī-nikkhasa-vaṇṇo, Rājagahaṁ pāvisi Bhagavā.
Countrymen, the exalted Buddha, possessing the yellow colour of the best refined gold, at the request of the King of Magadha, with his two feet moving like the sun and the moon has entered the city of Rājagaha together with 1,000 Arahats, former recluses whom the Buddha himself has tamed by giving the deathless elixir: whom the Buddha, the leading bull – himself released from the three states of existences and the three cycles of sufferings – has released from these states of existences and cycles of suffering by teaching the essence of Dhamma.
The three cycles of suffering (tivaṭṭa): 1) The cycle (round) of defilements comprising ignorance (avijjā), craving (taṇhā) and clinging (upadāna) (kilesa-vaṭṭa); 2) the productive deeds or rebirth producing volitions (saṅkhāra) and mental phcnomena associated therewith (kamma-vaṭṭa); 3) the resultant rebirth-process comprising consciousness (viññāṇa), mind and matter (nāma-rūpa), the sense spheres (āyatana), contact (phassa) and feeling (vedanā) (vipāka-vaṭṭa).
Mutto muttehi saha purāṇa-jaṭilehi, vippamutto vippamuttehi,
siṅgī-nikkhasa-vaṇṇo, Rājagahaṁ pāvisi Bhagavā.
The three states of existence (tibhava): 1) The sense world (kāma-bhava); 2) the form worlds (rūpa-bhava); and 3) the formless worlds (arūpa-bhava).
The three rounds of suffering (tivaṭṭa) are: 1) The rounds of defilements comprising ignorance, craving and clinging (kilesa-vaṭṭa); 2) comprising rebirth producing volitions and mental phenomena associated therewith (kamma-vaṭṭa); and 3) the resultant rebirth-process comprising consciousness), mind and matter, the sense spheres, contact and feeling (vipāka-vaṭṭa).
Countrymen, the exalted Buddha, possessing the yellow colour of the best refined gold, at the request of the King of Magadha, with his two feet moving like the sun and the moon, has entered the city of Rājagaha together with the 1,000 Arahats, former recluses whom the Buddha himself emancipated from Māra’s snare in the cycle of 1,500 defilements, has emancipated them from that snare of Māra by showing them the way-out; whom the Buddha, the leading bull – himself released from the three states of existences and the three cycles of suffering – has released from those states of existences and cycles of suffering by teaching the essence of Dhamma.
Tiṇṇo tiṇṇehi saha purāṇa-jaṭilehi, vippamutto vippamuttehi,
siṅgī-nikkhasu-vaṇṇo, Rājagahaṁ pāvisi Bhagavā.
Countrymen, the exalted Buddha, possessing the yellow colour of the best refined gold, at the request of the King of Magadha, with his two feet moving like the sun and the moon, has entered the city of Rājagaha together with the 1,000 Arahats, former recluses whom the Buddha, having himself crossed over the four violent floods and reached the other shore, has conveyed them also over the four violent floods to the other shore by giving them the beautiful eightfold mechanized vehicle; whom the Buddha, the leading bull – himself released from the three states of existences and the three cycles of suffering – has released from those states of existences and cycles of suffering by teaching the essence of Dhamma.
Santo santehi saha purāṇa-jaṭilehi, vippamutto vippamuttehi,
siṅgī-nikkhasa-vaṇṇo, Rājagahaṁ pāvisi Bhagavā.
Countrymen, the exalted Buddha, possessing the yellow colour of the best refined gold, at the request of the King of Magadha, with his two feet moving like the sun and the moon, has entered the city of Rājagaha together with the 1,000 Arahats, former recluses whom the Buddha himself calmed, are who are devoid of the heat of the defilements, calmed with the entire heat of defilements removed by sharing with them the waters of deathlessness; whom the Buddha, the leading bull – himself released from the three states of existences and the three cycles of suffering – has released from those states of existences and cycles of suffering by teaching the essence of Dhamma.
Dasa-vāso dasa-balo, dasa-dhamma-vidū dasabhi cupeto,
so dasa-sata-parivāro Rājagahaṁ pāvisi Bhagavā.
Countrymen, the exalted Buddha, who is endowed with the ten deportments of the noble ones, the ten-fold physical strength, and the ten-fold cognitive strength, who perfectly comprehends the ten ways of accomplishing deeds (kamma-patha), who is possessed of the ten characteristics of Arahats, at the request of the Magadha King, with his two feet moving like the sun and the moon, has entered the city of Rājagaha, being accompanied by the 1,000 Arahats, former recluses.
Singing these verses of praise melodiously, Sakka walked ahead of the monastics, led by the Buddha, announcing their approach to the crowd. The citizens of Rājagaha, on seeing Sakka in the guise of a youth, discussed among themselves: “Friends, this youthful person is extremely handsome; this youthful person is so good looking; this youthful person inspires deference,” and they wondered: “Whose personal attendant he happens to be?”
Overhearing their remarks about him, Sakka replied to them:
Yo dhīro sabbadhi danto, suddho appaṭipuggalo;
Arahaṁ Sugato loke, tassāhaṁ paricārako.
Countrymen, under the disguise of a youth, I am simply a servant and supporter to him, who is richly endowed with marvellous virtue; he is the one who in this world is a great wise personality having omniscience, who concerning the six sense-faculties and the six sense spheres has tamed himself so that he may be free of the blemishes of wrongdoings; who is pure and untainted by the dust of the 1,500 defilements; who is peerless throughout the entire three existences of the universe; who is worthy of unique homage and offering from humans, Devas and Brahmas; who speaks only two kinds of words whether people like them or not; words which are beneficial and lead one to the paths and fruitions, and words which are truthful and subject to no change at all.
King Bimbisāra’s Dedication of the Veḷuvana
The Buddha, accompanied by 1,000 monastics, entered the city of Rājagaha along the route cleared by Sakka, the Lord of the Devas. King Bimbisāra conducted the monastics, headed by the Buddha, to his palace, and served them hard and soft food of excellent quality with his own hands. After which, he sat down in an appropriate place, free from the six faults, and then this thought occurred to him: “At which place would the Buddha take up his residence? It should have the following five characteristics: 1) Being not too far from the city; 2) being not too near the city; 3) having roads for going to and coming from; 4) having easy access to it for everybody at any required time; 5) being devoid of the noise of the city, village and people clamouring for the five sense
The king’s Veḷuvana monastery was complete with these five characteristics. Having considered that it would be excellent to donate it to the community of monastics headed by the Buddha, the king addressed the Buddha: “Exalted Buddha, I cannot keep away from the Three Treasures, as I wish to come into the presence of the Buddha on all occasions, appropriate or not. The Palm Grove where you at present residing is too far from the city, our Veḷuvana is neither too far, nor too near the city. There are also great roads leading to and coming from it. It is an accommodation worthy of the blessed Buddha. May you therefore kindly accept my offering of this Veḷuvana.”
Having thus addressed the Buddha, and wishing to make a gift of the Veḷuvana, King Bimbisāra poured flower-scented clear water onto the hand of the Buddha from a golden pitcher while saying these words of presentation: “Exalted Buddha, I offer this Veḷuvana to the community of monastics headed by the Buddha” (etāhaṁ, bhante, Veḷuvanaṁ uyyānaṁ Buddhappamukhassa Bhikkhusaṅghassa dammī). When the Buddha accepted the Veḷuvana, the great earth quaked, swaying from side to side, and rocking to and fro, like a damsel who, being carried away by joyous emotions, breaks out into dancing.
According to the commentary to the Chronicles of the Buddhas (Buddha-vaṁsa) and others, in the whole of Jambudīpa there was no Park the acceptance of which by the Buddha occasioned a tremor of the earth except for the acceptance of the Veḷuvana.
The Ten Verses of Appreciation
Having accepted the gift of the Veḷuvana, the Buddha delivered a discourse to King Bimbisāra, King of Magadha, in appreciation of the gift of a dwelling as follows:
Āvāsa-dānassa panānisaṁsaṁ,
ko nāma vattuṁ, puriso samattho,
aññatra Buddhā pana loka-nāthā,
yutto mukhānaṁ nahutena cāpi.
Great King! Apart from the omniscient Buddha, lord of the world, what man, even if he is strangely equipped with 10,000 mouths, could fully reveal and explain completely the advantages that would accrue from giving a dwelling-place in generosity? Excepting the Buddha himself, no ordinary people of the world can in any way do so.
Āyuñ-ca vaṇṇañ-ca sukhaṁ balañ-ca,
varaṁ pasatthaṁ paṭibhānam-eva,
dadāti nāmāti pavuccate so,
yo deti Saṅghassa naro vihāraṁ.
Great King! A person, who builds and generously offers a monastery to the community of monastics as a dwelling place for them, may be said to have bestowed on them in joyous faith, the boon of longevity, beauty, happiness, strength and admirable higher intelligence.
Dātā nivāsassa nivāraṇassa,
sītādino jīvitupaddavassa,
pāleti āyuṁ pana tassa yasmā,
āyuppado hoti tam-āhu santo.
Great King! A person, who builds and generously offers a monastery as a dwelling place which wards off dangers, such as heat and cold, etc., that may cause harm to life, may be said to have given protection to the life of the
Accuṇha-sīte vasato nivāse,
balañ-ca vaṇṇo paṭibhāna hoti,
tasmā hi so deti vihāra-dātā,
balañ-ca vaṇṇaṁ paṭibhānam-eva.
Great King! A monastic, living in a place of extreme cold or extreme heat such as an open space, etc., is oppressed by the severity of the climate due to a lack of supporting conditions (upanissaya-paccaya), his strength, beauty, high intelligence cannot steadfastly exist. Such existence is possible only in a secure dwelling place. That supporter of monastic buildings may be said to be one who makes a gift, in joyous faith, of strength, beauty and intelligence.
Dukkhassa sītuṇha-sarīsapā ca,
vātātapādippabhavassa loke,
nivāraṇā nekavidhassa niccaṁ,
sukhappado hoti vihāra-dātā.
Great King! A person, who donates a dwelling place, may be said to be a giver of happiness and well-being, because the dwelling place wards off all the suffering in the world which are caused by the hostile elements of heat, cold, reptiles, scorpions, fleas and various kinds of troubles due to wild winds and extreme intensity of heat.
Sītuṇha-vātā-tapa-ḍaṁsa-vuṭṭhi,
sarīsapāvāḷa-migādi-dukkhaṁ,
yasmā nivāreti vihāra-dātā,
tasmā sukhaṁ vindati so parattha.
Great King! A person, who donates a dwelling place, wards off, through his dwelling place, the suffering caused by cold, heat, wind, sun, gnats, mosquitoes, unseasonal rain, poisonous snakes, scorpions, fleas, wild beasts, etc. Therefore, that residence supporter can, without any vestige of doubt, acquire happiness of both mind and body in his future existence.
Pasanna-citto bhava-bhoga-hetuṁ,
manobhirāmaṁ mudito vihāraṁ,
yo deti sīlādi-guṇoditānaṁ,
sabbaṁ dado nāma pavuccate so.
Great King! A person, having pious devotion caused by faith and with joy in his heart, builds and gives away, in generosity, a pleasant, delightful dwelling-place, which would cause the attainment of a happy existence and prosperity, to be used as a monastery by noble monastics who are possessed of the five virtuous qualities, such as morality (sīla), and so on. All the former Buddhas had successively spoken in praise of such a supporter as one who makes a gift of these four things: strength, beauty, happiness and intelligence. As it said: So ca sabba-dado hoti, yo dadāti upassayaṁ, “one who gives all of these is one who gives a residence.” (SN 1.42)
Pahāya macchera-malaṁ salobhaṁ,
guṇālayānaṁ nilayaṁ dadāti,
khitto va so tattha parehi sagge,
yathābhataṁ jāyati vīta-soko.
Great King! A person, having abandoned the defilements of stinginess together with greed which is craving and attachment, builds and gives away, in generosity, a monastery as a residence to noble monastics who are possessed of virtuous qualities, such as morality (sīla), etc. Just as labourers who transport and deliver goods to the desired destination, so the carrier of the volitions, convey that faithful supporter to a happy destination; consequently he is reborn in the realms of Devas where pleasant objects having five sensual pleasures abound and where no trouble arises for one’s food or shelter.
Vare cāru-rūpe vihāre uḷāre,
naro kāraye vāsaye tattha bhikkhū,
dadeyyanna-pānañ-ca vatthañ-ca nesaṁ,
pasannena cittena sakkacca niccaṁ.
Great King! A wise man, therefore, who cares for his own interest, should have a splendid monastery built which is praiseworthy, delightful and commodious. He should then request monastics who possess much knowledge and experience to take up residence in his monastery. He should always have devotional faith, regarding the resident monastics and deference and make joyous offerings to them of various kinds of food, drinks and robes.
Tasmā Mahā-rāja bhavesu bhoge,
manorame paccanubhuyya bhiyyo,
vihāra-dānassa phalena santaṁ,
sukhaṁ asokaṁ adhigaccha pacchā.
Great King! As a result of this donation of the monastery in pious faith, you will, therefore, repeatedly enjoy in various happy existences more and more delightful wealth. After which, you will, through realisation of the four paths and fruitions, attain the bliss and peace of Nibbāna and be entirely free of sorrow.
Having thus blessed King Bimbisāra with the discourse appreciating the dedication of the monastery, the Buddha rose from his seat and, accompanied by 1,000 monastics moved to the Veḷuvana monastery to take up residence.
This narrative of King Bimbisāra’s donation of the Veḷuvana to the community of monastics, headed by the Buddha, mentions his offering by way of naming what is most essential and what is most important, which, in this case, was the Park. As a matter of fact, the king’s donation included dwellings with tiers and other buildings for the monastics to dwell in. The Chronicles of the Buddhas (Buddha-vaṁsa) commentary describes the Veḷuvana as a site adorned with pleasant spired buildings (pasāda), flat-roofed buildings (hammiya), mansions (vimāna), abodes with roofs on four sides (vihāra), those with roofs on two sides (aḍḍha-yoga), pandals (maṇḍapa) and the like.
Having given the Dhamma talk on the offer of the Veḷuvana by King Bimbisāra, the Buddha addressed the monastics thus: Anujānāmi bhikkhave ārāmaṁ, “I allow you, monastics, to accept an offer of a Park.”
The Beyond the Walls Discourse
The day after accepting the Veḷuvana, the Buddha delivered the Beyond the Walls Discourse (Khp 7, Tiro-kuṭṭa-sutta). The following is the detailed account of it from the commentary.
Counting back from this world, 92 aeons ago, King Jayasena ruled over the
King Jayasena, saying: “My elder son has become a Buddha after renouncing the world and leading an ascetic life,” developed adoration and became obsessed with such an idea, as: “My Buddha,” “My Dhamma,” “My Saṅgha,” so much so that he made attendance upon the community of monastics, headed by the Buddha, his exclusive privilege and denied all others any opportunity to serve. He had bamboo walls set up on both sides of the road, all the way from the gate of the monastery to his golden palace; canopied ceilings fixed overhead and adorned with stars of gold; and festoons of flowers hung from them; underneath, silvery white sand was spread out and all kinds of flowers were scattered over so that the Buddha might come along this route.
Buddha Phussa re-arranged his robe at the monastery and accompanied by his community of monastics had to take this walled and covered way to the palace. After finishing the meal, they had to take the same screened-off route back to the monastery. Not a single inhabitant of the city was given an opportunity to offer alms food.
Many of the citizens expressed their reproach saying: “Although a Buddha has appeared in the world, we get no opportunity to gain merit by honouring him. As the moon and the sun make their appearance to confer light on all people; so, Buddhas emerge for the happiness, and well-being of all sentient beings. But this king has monopolized for himself the great field of merit meant for all.”
Then three princes who were Buddha Phussa’s half-brothers, also thought: “Buddhas appear for the well-being of all sentient beings, not for the benefit of any individual alone. Our royal father has denied others the right to attend upon the Buddha and honour him. How could we gain an opportunity to do so?”
The citizens who had the same thought as the princes discussed the situation with them and they agreed to adopt a ruse. They decided therefore to arrange the arising of a sham insurgency in the border areas of the kingdom. Hearing that administration had broken down in the remote provinces, the king despatched his three sons to subdue the rebellion. On their return from the disturbed regions, after a successful campaign against the insurgents, their royal father, King Jayasena, was so pleased with them that he offered to reward them, saying: “Dear sons, you may ask for any reward you wish.” Thereupon, the princes replied: “Royal father, we wish no other reward. We want only royal permission to attend upon the Buddha and honour him.”
“Dear sons,” said the king, “you may ask any reward other than this.” The princes replied: “Royal father, we do not wish to get any other reward.” – “In that case you may do so for a certain portion of time.”
Thereupon, the princes requested permission for a period of seven years. The king refused to grant it, saying it was too long a time. In this way, the princes made their request reducing the duration to six years, five, four, three, two years, one year and to seven months, six, five and four months. When the king turned down all these requests, the princes finally asked for three months’ permission to attend upon the Buddha. To this the king assented, saying: “All right, you may have it.”
When they received the king’s approval to attend upon the Buddha and pay homage to him for three months, they joyously approached Buddha Phussa and after paying respects to him, addressed him: “Exalted Buddha, we wish to wait on and serve you for the whole three months of the Rains Retreat. May you accept our invitation to stay in our rural district for the whole three months of the Rains Retreat.” By remaining silent, the Buddha signified his acceptance.
When they knew that the Buddha had accepted their request, the three princes sent a
The chief minister, having accomplished the construction of monasteries as commanded by the princes, reported the matter, saying: “The construction of the required monasteries, etc., has been completed as requested.”
Then the three princes, together with 1,000 soldiers, wearing bark-dyed clothes, conveyed the community of monastics, headed by the Buddha, to their rural district. 2,500 attendants were organised to serve the Saṅgha with the four requisites and to render service for their comfort and convenience. Then the princes presented the Buddha and his monastics with monastic buildings to take up their residence in.
The Treasurer and His Wife Endowed with Faith
The princes’ wealthy treasurer and his wife had profound faith in the Three Treasures. On behalf of the princes he took out things for the monastics, headed by the Buddha, from the princely store-houses in turn and faithfully handed them to the minister. The minister took them and with 11,000 people, residents of the district, managed to turn them into choice food which they offered daily to the Buddha and his Saṅgha.
The three princes and their 1,000 soldiers, all in bark-dyed garments, stayed at the monastery, observing the precepts, listening to the sermons and fulfilling their major duties to the Saṅgha led by the Buddha.
Out of the 11,000 people doing sundry jobs at the minister’s command, some of his relatives were wicked and ill-natured. So they created various disturbances to the alms giving; they personally plundered and devoured the food prepared for the Buddha and his Saṅgha and fed it to their children; they also set fire to the alms distribution pavilions.
When the rains-residence was over and the monastics had attended the Invitation (Pavāraṇā) ceremony, the three princes held a huge ceremony in honour of the Buddha. And, in fulfilment of the original agreement made with their royal father, they conveyed the Buddha in a procession headed by him to the king’s country. Soon after the arrival in the capital city of Kāsi where King Jayasena resided, Buddha Phussa passed into Parinibbāna. According to the Collection of the Thematic Discourses (Saṁyutta-nikāya) commentary, Buddha Phussa passed away while he was still staying with the princes.
The royal father, Jayasena, as well as the three princes, their chief minister, and the royal treasurer passed away one after another. They were reborn together with their respective attendants in the Deva realms. The wicked and ill-natured relatives of the chief minister were reborn in the Niraya realms of intense suffering.
At the Time of Buddha Kassapa
For the duration of 92 aeons, the first group which reached the Deva realm passed on from one Deva realm to another in the cycle of rebirths, whereas the second group was reborn in one realm of misery after another. Then in the present Fortunate Aeon (Bhadda), when Buddha Kassapa made his appearance in the world, the wicked and ill-natured relatives of the chief minister were reborn in the Peta realm. At that time, people shared their merits after performing deeds of generosity, with their old relatives who happened to be reborn in the Peta realm, saying: Idaṁ amhākaṁ ñātinaṁ hotu, “let this deed of merit be for the benefit of our relatives.” Thereby the Petas who were their former relatives attained happiness and well-being.
Seeing other Petas having happiness and well-being, they approached Buddha Kassapa and enquired of him: “Exalted Buddha, is it likely that we will ever enjoy such prosperity?” – “Petas,” said Buddha Kassapa, “it is not yet time for you to enjoy such prosperity. After
The hopeful words of Buddha Kassapa filled the Petas with intense joy as if he had told them: “You will gain happiness tomorrow.”
At the Time of Buddha Gotama
Then, when the long duration of time between the appearance of one Buddha and another had elapsed, our Buddha Gotama appeared in the world. The three princes, together with their 1,000 attendants, passed away from the Deva realm and took rebirth in a Brahmin clan of Magadha country. In due time, they renounced the household life and became the three recluse brothers at Gayāsīsa with their 1,000 recluse disciples.
The former chief minister of the three princes had now become King Bimbisāra, ruler of Magadha. The treasurer of the three princes had become now the rich man Visākha, his wife then had now become Dhammadinnā, the daughter of another rich man. The rest of the former assemblage formed now the royal attendants of King Bimbisāra.
As has been stated above, when our Buddha Gotama of unimaginable majesty (acinteyya), Lord of the Three Worlds, arrived at Rājagaha, he caused King Bimbisāra and his retinue of 110,000 rich Brahmins to be established in Stream-entry (Sotāpatti-phala). On the next day, with Sakka acting as his usher, he went to the golden palace to accept the great generosity made by King Bimbisāra.
All the Petas who were the old relatives of King Bimbisāra went too and stood surrounding him, hoping: “Our former relative, King Bimbisāra will share his merits with us. He will presently make the announcement of his merit-sharing.” But, having performed the great meritorious deed, King Bimbisāra was only thinking: “Where would the blessed Buddha reside?” and failed to share the merits. They expressed their indignation by making a terrible outcry of groans in the king’s palace at the dead of night.
Thoroughly shaken, frightened and alarmed by the uproar, King Bimbisāra went to the Buddha in the morning and paying respectful homage to him asked: “Exalted Buddha, last night I heard such a frightful noise. What would be their effect upon me?” – “Have no fear, your majesty,” replied the Buddha, “those noises will have no ill effects upon you at all. As a matter of fact, your former relatives have been reborn in the realm of Petas and are roaming about and waiting for you, your majesty, throughout the innumerable aeons that intervened between the appearance of one Buddha and another with the hope of receiving the fruits of merits shared by you. You failed to share your merits with your former relatives after your meritorious deeds yesterday. Deprived of any hope of receiving a share of your merits, they caused that frightful din.”
On hearing the Buddha’s reply, the king addressed the Buddha again: “Exalted Buddha, if I perform a deed of generosity again and share my merits gained thereby, will they be able to receive them?” – “Yes, your majesty, they will be able to receive them.” – “This being so,” the king requested the Buddha, “may you accept the great alms meal (dāna) to be performed by me today? I will announce my sharing of my merits with my old relatives.” The Buddha signified his acceptance by remaining silent.
The king went back to the palace and caused arrangements to be made for the performance of a magnificent alms meal and when all the arrangements had been made, he had information sent to the Buddha that it was time for him to come and accept the king’s offering. The Buddha went to the palace and sat down at the prepared seat together with his community of monastics. All the Petas, who were the king’s former relatives, also went to the palace, saying: “Today, we are surely going to receive the share of merits,” and stood waiting from outside the walls.
The Buddha exercised his supernormal powers in such a way that the king saw all the Petas who were his former relatives. The king, pouring water on the hands of the Buddha, said: Idaṁ me ñātinaṁ hotu, “may this alms meal given by a pouring of clear water be for the
At that very moment, his former relatives received their share of merits and there appeared suddenly ponds with five kinds of lotus for their enjoyment. All his relatives drank the water of the ponds, and took a bath in them; freed from miseries, worries, weariness and thirst; they acquired a golden complexion.
Again, the king offered various edibles in succession such as rice gruel, hard food and soft food, to the community of monastics headed by the Buddha, and announced a distribution of merits to his old relatives. At that very moment, various kinds of celestial food appeared for their consumption. Partaking of these divine meals voraciously, which more than made up for the ravenous hunger they felt before, they assumed a fresh, healthy physical appearance, complete with all the sense faculties of eye, ear, nose, tongue, and body.
Then the king proceeded to offer robes, sleeping and dwelling places to the community of monastics headed by the Buddha and as before made known the distribution of his merits; and at that moment too, there appeared for use by the Petas, divine garments, divine carriages and celestial mansions complete with beds, beddings, bed spreads and various kinds of ornamental clothing. The Buddha made the resolution wishing that King Bimbisāra could see the happiness and prosperity being enjoyed by his old relatives. On seeing them thus enjoying King Bimbisāra was overjoyed.
According to the Dhamma Verses (Dhammapada) commentary on the story of Ven. Sāriputta, those Peta relatives of the king abandoned their Peta appearance and assumed divine appearances.
Having finished his meal, the Buddha, in order to bless the king with an appreciation of all his good deeds, gave the discourse entitled Beyond the Walls (Khp 7, Pv 1.5, Tiro-kuṭṭa-sutta) made up of twelve verses:
[The original translation had only the first verse in Pāḷi, here I give the whole discourse in my own translation.]
Tiro-kuḍḍesu tiṭṭhanti, sandhi-siṅghāṭakesu ca,
dvāra-bāhāsu tiṭṭhanti, āgantvāna sakaṁ gharaṁ.
They stand beyond the walls, and at the junctions and crossroads, they stand at the door-posts, having come to their former homes.
Pahūte anna-pānamhi, khajja-bhojje upaṭṭhite,
na tesaṁ koci sarati sattānaṁ kamma-paccayā.
But when abundant food and drink, both staple and non-staple, is prepared, no one remembers these beings, because of their past unwholesome deeds,
Evaṁ dadanti ñātīnaṁ ye honti anukampakā,
suciṁ paṇītaṁ kālena, kappiyaṁ pāna-bhojanaṁ.
“Idaṁ vo ñātinaṁ hotu, sukhitā hontu ñātayo!”
Thus those who are compassionate give to their departed relatives, at the right time, pure, excellent, suitable drink and food, thinking: “May this go to our relatives, may our relatives be happy!”
Te ca tattha samāgantvā, ñāti-petā samāgatā
pahute anna-pānamhi, sakkaccaṁ anumodare:
Those who have gathered, the departed relatives who have assembled around the food and drink, respectfully offer their thanks, saying:
“Ciraṁ jīvantu no ñātī! Yesaṁ hetu labhāmase,
amhākañ-ca katā pūjā, dāyakā ca anipphalā!”
“May our relatives live long! Those to whom we owe this gain, for we have been honoured, those who give are not without reward!”
Na hi tattha kasī atthi, gorakkh’ ettha na vijjati,
vaṇijjā tādisī natthi, hiraññena kayakkayaṁ.
For in that place there is no ploughing, and cattle-rearing is not found there, similarly there is no trading, or buying and selling of gold.
Ito dinnena yāpenti, petā kālakatā tahiṁ.
Unname udakaṁ vaṭṭaṁ, yathā ninnaṁ pavattati,
evam-eva ito dinnaṁ, petānaṁ upakappati.
The departed in that place, who have died, have to subsist on gifts. Just as water that rains on the highlands, flows down to the lowlands, so too what has been given here is of benefit to the departed.
Yathā vāri-vahā pūrā paripūrenti sāgaraṁ,
evam-eva ito dinnaṁ, petānaṁ upakappati.
Just as rivers that are full flow and fill up the ocean, so too what has been given here is of benefit to the departed, thinking:
“Adāsi me, akāsi me, ñāti-mittā sakhā ca me,”
petānaṁ dakkhiṇaṁ dajjā, pubbe katam-anussaraṁ.
“He gave to me, he worked for me, he was my relative, my friend, my companion,” he should give gifts for the departed, remembering what they have done before.
Na hi ruṇṇaṁ va, soko vā, yā caññā paridevanā,
na taṁ petānam-atthāya, evaṁ tiṭṭhanti ñātayo.
For no tears, or grief, or any other lamentations, are of any use to the departed, as long as their relatives continue grieving in this way.
Ayaṁ kho dakkhiṇā dinnā, Saṅghamhi suppatiṭṭhitā,
dīgha-rattaṁ hitāyassa, ṭhānaso upakappati.
But that gift that has been given, and well placed in the Sangha, is of benefit to them for a long time, immediately it is of benefit.
So ñāti-dhammo ca ayaṁ nidassito -
petāna’ pūjā ca katā uḷārā,
balañ-ca bhikkhūnam-anuppadinnaṁ,
tumhehi puññaṁ pasutaṁ anappakaṁ!
This then is the definition of a relative’s duties - and by this great honour has been done to the departed, strength has also been given to the monks, and no little merit has been produced by you!
At the end of this Beyond the Walls discourse, 84,000 sentient beings became aware of the frightful disadvantages of rebirth in the Peta realm through the vivid descriptions by the Buddha, which generated in them a sense of spiritual urgency (saṁvega). Thereupon they readily practised the Dhamma and, perceiving the noble truths, achieved emancipation.
On the second day also, the Buddha repeated the same discourse to Devas and humans. He continued to give the same discourse for seven days and on each occasion, 84,000 beings perceived the four noble truths and achieved emancipation.