20c: The Wealthy Man Anāthapiṇḍika
How Anāthapiṇḍika Met the Buddha
The Buddha granted permission to monastics to make use of the monastery as a requisite, in compliance with the request by the wealthy man of Rājagaha, [His name is not given in the sources]. who made it through the monastics while he was residing there during the second Rains Retreat.
The wealthy man of Rājagaha and the wealthy man, Anāthapiṇḍika of Sāvatthī, were brothers-in-law because they married each other’s sister. On the occasions when the wealthy man of Rājagaha found the prices of goods in Rājagaha were far below those currently at Sāvatthī, he would buy the goods and go to Sāvatthī with 500 carts loaded with such goods for sale. One league before his arrival at Sāvatthī, he would send intimation of his arrival to Anāthapiṇḍika who would then arrange a grand reception for his brother-in-law, and the two would enter the city together in the same carriage. If the goods found a ready market in Sāvatthī, the rich man of Rājagaha disposed of them at once. In case they did not find a ready market, he left them in the house of his sister and went back. The wealthy man, Anāthapiṇḍika, also did likewise at Rājagaha.
At the time when the Buddha was observing his second Rains Retreat (Vassa) in Rājagaha, the wealthy man, Anāthapiṇḍika of Sāvatthī, had 500 carts loaded with products at Sāvatthī and left for Rājagaha. He sent a written intimation of his arrival to the wealthy man of Rājagaha from a distance of one league, as on the many previous occasions.
The wealthy man of Rājagaha could not, however, give any heed to his intimation for he had just returned from the remote monastery of Sītavana where he had listened to a discourse by the Buddha and having invited him and his Saṅgha to partake of alms food the following day, he was busily engaged with the work, making the necessary arrangements for the reception and provision of food.
Anāthapiṇḍika approached the city thinking all the way that a grand reception would await his arrival as on previous occasions, but he found no reception, even on his reaching the door of the house of the rich man of Rājagaha. On entering the house, there was not much of an effusive speech of welcome on the part of his host, but only: “Wealthy man of Sāvatthī, how are your children? Are they in good health? I hope you have had an easy and comfortable journey.” And he kept himself busy with the work in hand.
As stated above, the wealthy man of Rājagaha could only extend these few words of welcome to Anāthapiṇḍika. He was giving priority to the ceremonial functions and he went on giving instructions to his men: “Mind that you get up early on the morrow and get busy with boiling the broth, cooking rice and curry, and preparing mixed salad dishes, all replete and in time for the Buddha and his Saṅgha.”
It crossed the mind of Anāthapiṇḍika: “The wealthy man of Rājagaha used to leave aside all other business and talk with me enthusiastically on previous occasions, but now he is full of anxiety about holding a grand feast for one reason or the other. Is he doing all this with his servants to bring someone’s daughter here to get married to his son (āvāha) or
When everything had been arranged, the wealthy man of Rājagaha came to Anāthapiṇḍika and engaged himself in conversation with him enthusiastically as ever before. Whereupon, Anāthapiṇḍika asked him: “Wealthy man, you used to leave aside cares of business and speak with me joyfully on all previous occasions. But now you seem to be anxious about holding a food-offering ceremony, giving priority to making arrangements with your men in preparation for the ceremony to be held tomorrow. Is it for a ceremony to bring someone’s daughter to your house for marriage to your son, or a ceremony to give away your daughter in marriage to someone else’s son? Are you preparing for a great alms giving ceremony, or have you invited King Bimbisāra and his retinue of soldiers to a feast tomorrow?”
The wealthy man of Rājagaha replied: “Wealthy man, I will not be holding ceremonies to give or take in marriage. Nor have I invited King Bimbisāra and his retinue to a feast. I have been making the necessary arrangements for a grand alms giving ceremony. I have invited the Buddha and his Saṅgha so I can do a meritorious deed tomorrow.”
When Anāthapiṇḍika heard the word ‘Buddha’ uttered enthusiastically by the wealthy man of Rājagaha, his entire body was pervaded throughout with the five grades of joyful satisfaction (pīti): a slight sense of interest (khuddaka-pīti), momentary joy (khaṇika-pīti), an absorbing interest with a flood of joy (okkantika-pīti), interest amounting to a thrilling point (ubbega-pīti) and fully developed, intensive rapture or zest suffusing the whole body and mind (pharaṇa-pīti).
Anāthapiṇḍika experienced this fivefold rapturous joy which overwhelmed him from head to toe and again from toe to head; they spread from the side of his body to the middle and from the middle to the sides. Feeling these five kinds of ecstasy without intermission, he asked the wealthy man of Rājagaha: “Wealthy man, did you say ‘Buddha’?” Thrice he asked and thrice he received the same reply: “Yes, I did say ‘Buddha’.”
Anāthapiṇḍika then inquired about the Buddha: “In this world, it is rare indeed even to hear the word ‘Buddha’. Would it be possible for me now to go and pay homage to the Buddha, the Arahat, the Perfectly-Self Awakened?”
The wealthy man of Rājagaha deliberated: “It is as difficult to approach the Buddha as it is to get close to a venomous snake. The Buddha’s remote monastery where he is residing is close to the cemetery and it would be impossible for him to go there late in the evening.”
He therefore made this reply: “Wealthy man, there is no time now for you to go and pay homage to the Realised One, the Arahat, the Perfectly Self-Awakened. You will be able to go and pay homage to the Realised One only early tomorrow morning.”
Upon hearing this, Anāthapiṇḍika thought to himself: “I shall be able to pay homage to the Buddha only early in the following morning,” and he went to sleep with no other thought or object in mind except that of the Buddha. Anāthapiṇḍika was no longer interested in the merchandise that he had brought and the attendants at his service from the moment he heard the word ‘Buddha’. Forgoing his dinner, he went up to the topmost chamber of the seven-storey mansion and laid himself down on a well-laid out and decorated bed and fell asleep, muttering: ‘Buddha, Buddha.’
When the first watch of the night was over, Anāthapiṇḍika got up to contemplate the attributes of the Buddha time and again. His sense of deep devotion towards him became exceedingly great (balava-saddhā), so much so that his body emitted a radiance through joy (pīti). It was as if 1,000 oil lamps were lit or the sun or the full moon rose in the sky, thereby dispelling the darkness of the night. He then thought to himself: “I have been so forgetful of the passing of time. Even the sun has risen,” thus he murmured and got up. But
Thus he passed the two watches of the night, getting up at the end of each watch. At the close of the last watch, immediately before dawn, he walked along the balcony till he reached the main entrance door. He found the entrance door of the seven storey mansion already open. He went down the seven storeys and walked along the main street in the city.
As he went near the city gate, the guardian Devas, who were noble ones (ariya), kept the gate open in advance. They considered: “This wealthy man has come with the intention of paying homage to the Buddha and serving him. This rich man on his worshipping the Buddha for the first time will be established in Stream-entry (Sotāpatti-phala), and surpassing all others will become the noblest of disciples in rendering service to the Three Treasures of the Buddha, the Dhamma and the Saṅgha. He will build a magnificent, matchless monastery, the doors of which he will keep open to all the noble Saṅgha from the four directions of the world. It would not be proper to close the door against him.”
As Anāthapiṇḍika went out of the city, the radiance emitting from his body disappeared and darkness reigned, with the result was that fear and trembling arose in him and the hair of his body stood on end. Therefore, he felt like retreating even from that very spot.
Rājagaha was a cosmopolitan city with a population of 180 million: 90 million within the city and 90 million without. The city gates were closed after dusk and the bodies of those who died at unearthly hours during the night were thrown over the walls around the gate. Blinded by the darkness, Anāthapiṇḍika accidentally trod on a freshly discarded corpse and tripped against another corpse with his insteps. This caused the flies on the decomposed bodies to rise with a roar and buzz about him and the foul smell from the dead bodies rushed into his nose. As a result, his devotional faith towards the Buddha began to weaken which resulted in the disappearance of the radiance from his body which was emitted because of the rapturous joy he felt within. Darkness fell. Fear and trembling arose and his hairs stood on end. Therefore he felt like retreating from that place.
A celestial Yakkha, intending to make the wealthy man exert himself to continue his journey, approached Anāthapiṇḍika without making himself visible and addressed him with a voice as sweet as the tinkle of a small golden bell.
Sataṁ hatthī sataṁ assā, sataṁ assatarī-rathā,
sataṁ kaññā-sahassāni, āmukka-maṇi-kuṇḍalā,
ekassa pada-vīti-hārassa, kalaṁ nāgghanti soḷasiṁ.
O wealthy man of great fame, 100,000 royal elephants worthy of kings, 100,000 royal horses worthy of kings, 100,000 royal chariots drawn by mules (assatara), and 100,000 royal maidens bedecked with priceless jewels are not worth a 256th part of the good volition (cetanā) behind each step that takes you on your way to the monastery to pay homage to the Realised One, to listen to a discourse, and to render service to the Saṅgha. Wealthy man, Anāthapiṇḍika, go forward. Proceed on your way. Only your going ahead will be noble and worthy of praise. Your retreat will be ignoble and not worthy of praise.
On hearing this Anāthapiṇḍika considered: “I thought I was all alone, but I now find there are some companions with me. Why should I be afraid?” He became bold and courageous. His powerful devotional faith in Buddha began to strengthen once again. Therefore darkness disappeared, and there was light, and fear and trembling were dispelled.
He was on the road once again, on the fearful journey through the cemetery, with dead bodies in varying states of decomposition scattered all over. The voices of domestic dogs and jackals disturbed his mind with the result that light disappeared and darkness fell as on the previous occasion. Here again, the celestial Yakkha, Sīvaka, came to his aid and he went along the road again.
When for the third time, as on the previous occasions, he encountered the disheartening circumstances of the disappearance of light, Sīvaka, by making him nurture his devotional faith in the Buddha again and again, helped him overcome all danger. Continuing on his journey, he eventually arrived at the forest grove of Sītavana. It was about daybreak and the Buddha was walking up and down the passage in the open space.
As Anāthapiṇḍika was walking, an idea crossed his mind: “In this world, Purāṇa Kassapa and the other sectarian teachers have declared themselves Awakened Buddhas. This being so, how can I know whether the Buddha is truly a Self-Awakened One?” Then again in his mind the thought occurred: “All the people know me as Anāthapiṇḍika for my generosity in feeding the destitute. But the name given to me by my parents is Sudatta, which no one knows except myself. If the Buddha is truly a Self-Awakened One, he will call me by the name given by my parents, Sudatta.”
On seeing Anāthapiṇḍika from a distance, the Buddha came down from the passageway and sat on the seat reserved for him. As Anāthapiṇḍika came nearer to him, having read his mind, he addressed him: “Come, dear Sudatta.” Anāthapiṇḍika was rejoiced when he heard the Buddha calling him by the name given by his parents.
He approached him and paid homage, prostrating himself at the feet of the Buddha and addressed the Fortunate One: “Most exalted Fortunate One, have you enjoyed a sound sleep?” the Buddha said in reply (SN 10.8):
Sabbadā ve sukhaṁ seti, brāhmaṇo parinibbuto,
yo na limpati kāmesu, sīti-bhūto nirūpadhi.
Wealthy man Anāthapiṇḍika, the Arahat, who is not besmeared with desire for sensual pleasures, being free from burning passions, is calm and serene. He is also free from the three grounds for rebirth (upadhi): defilements (kilesa), accumulated deeds (abhisaṅkhāra) and sensual passion (kāma-guṇa). Having expelled all evil, and all defilements having been eradicated, all sorrow has ended and as such that Arahat, at all times, night and day, truly sleeps and lives in ease of mind and body.
Sabbā āsattiyo chetvā, vineyya hadaye daraṁ,
upasanto sukhaṁ seti, santiṁ pappuyya cetasā.
Wealthy man Anāthapiṇḍika the Arahat, who has cut off the five sensual pleasures by means of the four-fold Arahat path (Arahatta-magga), and extinguished the flames of the defilements, has frequently entered the tranquil state of Nibbāna by way of the attainment of the Arahat fruition (Arahatta-phala-samāpatti). Having extinguished the blazing fire of the defilements, he sleeps and lives with ease and tranquillity.
Having thus explained how he lives with ease and comfort in all the four postures of the body, the Buddha taught Anāthapiṇḍika the course of moral practice leading to the paths and fruitions: 1) Generosity (dāna-kathā), 2) morality (sīla-kathā), 3) heaven (sagga-kathā), 4) path (magga-kathā), the disadvantages of senuality (kamānaṁ ādinavaṁ), and the advantages of renunication (nekkhamma-ānisaṁsa-kathā) in the correct sequence. When he knew that the mind of Anāthapiṇḍika had become adaptable, soft, and free from hindrances, eager, gladdened, purified and pellucid, he taught the Dhamma which was originally discovered by him (sāmukkaṁsikā Dhamma-desanā), the four noble truths. Eventually, Anāthapiṇḍika became established in Stream-entry (Sotāpatti-phala).
Then Anāthapiṇḍika addressed the Buddha thus: “So delightful is it! Exalted Buddha! So delightful is it! Exalted Buddha! As though what is placed downwards has been turned up, so goes a worldly simile, as though what is covered has been disclosed, as a man losing his way has been guided in the right direction, as a lamp that has been lighted in the dark with the thought: ‘Those who have eyes may see the various shapes of things,’ so the Buddha has clearly taught me the Dhamma in manifold ways. Exalted Buddha! I recognize and approach the Buddha, the Dhamma and the Saṅgha for refuge and shelter. May the exalted Buddha, take me as a devotee with the three-fold refuge from today onwards, until the end of my life.
Having thus taken refuge in the Three Treasures, the wealthy man Anāthapiṇḍika extended an invitation to partake of a meal, saying: “Exalted Buddha, in order that I may gain merit and have delight, may you accept my offering of a meal together with the Saṅgha tomorrow morning.”
The Buddha remained silent, signifying his acceptance of the invitation to the next morning meal. Whereupon, Anāthapiṇḍika joyously rose from his seat and, after paying respects to the Buddha by circumambulating him clockwise, he left for the residence of his host, the wealthy man of Rājagaha.
The news of the Buddha’s acceptance of Anāthapiṇḍika’s invitation to a meal instantly spread all over the city. The wealthy man of Rājagaha, on hearing the news, offered to render service, saying: “I have heard the news that you have invited the Saṅgha headed by the Buddha to a meal tomorrow in order to gain merit. You happen to be a visitor here; may I offer you assistance with provisions and payment for services?” Anāthapiṇḍika refused the offer saying that he would be able to manage the affair with what was in his own possession.
Members of the merchants’ association of Rājagaha also came forward to help by way of supplying provision and payment of services in the same way as the wealthy man of Rājagaha. Their offer was also not accepted in like manner.
King Bimbisāra also offered to render help in the same way as the others, and his request was also refused in the same way: “Your majesty, I need no such help. I should be able to hold the feast with what I have.”
On the following day, Anāthapiṇḍika held the food-offering ceremony at the residence of his brother-in-law, the wealthy man of Rājagaha, serving food of great worth with delicacies. He then sat at a suitable spot and respectfully presented an invitation to come to his home town of Sāvatthī: “Most exalted Buddha, may I humbly request you? Please keep the Rains Retreat (Vassa) in our town of Sāvatthī, together with all your monastics.” The Buddha gave the reply: “Devotee Anāthapiṇḍika, Fully Self-Awakened Buddhas are pleased to reside in secluded places.” Anāthapiṇḍika replied: “Exalted Buddha who always speaks good words (Gracious One), your devotee understands that full well, your devotee understands that full well.” Then after speaking words of Dhamma to Anāthapiṇḍika, the Buddha returned to the monastery.
At that time, Anāthapiṇḍika was a person who had a great many friends, and his word was respected by many. He disposed of his merchandise and hastily returned to Sāvatthī. On his way home, he urged the inhabitants at the intermediate stations: “Plant gardens, build shelters for rest and lodging. Build monasteries and keep reserves of provisions for alms giving. A Buddha has blossomed forth in the world. That Buddha will be coming to your place at my request.”
In response to Anāthapiṇḍika’s exhortation, all his wealthy associates and childhood friends, at the intermediate stations, built shelters, parks and gardens, kept provisions for alms giving at their own expense without accepting any assistance from him, while the
Anāthapiṇḍika contributed 100,000 in cash and in kind, such as timber and construction materials, to the value of 100,000 to accomplish the project of constructing a shelter and a garden at each league along the route between Rājagaha and Sāvatthī, a distance of 45 leagues. He returned to his home town of Sāvatthī after completion of the work.
The Purchase of the Jetavana
On arrival at Sāvatthī, Anāthapiṇḍika searched the surrounding localities for a suitable site for a monastery; a site which must meet the following five conditions: 1) not too far from the city; 2) not too near the city; 3) communicable by roads; 4) of easy access for everybody at any required time; and 5) free from noise of the city, village and people clamouring for the five sense objects. He found that Prince Jeta’s garden land met the said conditions and so he went to the prince and offered to buy it: “Your Highness, I wish you would sell me your garden at a certain agreed price.” Prince Jeta replied: “Wealthy man, I cannot give you my garden even if you were to lay gold coins edge to edge over it.”
Note that if Prince Jeta had said: “I cannot sell my garden,” it would not be tantamount to fixation of a price. But he happened to say: “I cannot give you my garden even if you were to lay gold coins edge to edge over it.” That was tantamount not only to a fixation of a price but also to quoting an exorbitant price for it.
Anāthapiṇḍika took advantage of Prince Jeta’s commitment in his speech and said: “Your highness, you have quoted terms for the sale of your garden.” Prince Jeta’s denied it saying: “I have not said a word about the sale of my garden.”
Anāthapiṇḍika contended that the prince had to sell his garden while the prince argued that he had never said a word about the sale of the garden and the two finally agreed to secure the judgment of a court of law. The ministers who were judges passed the judgment: “Your highness, because your highness happened to have quoted an exorbitant price with the words: ‘Even if gold coins were laid edge to edge’ you have committed yourself to negotiations for the sale of your garden.”
Having thus won the case at the court of law, Anāthapiṇḍika ordered cartloads of gold coins taken out and transported and laid them edge to edge over the surface of Prince Jeta’s garden. For the spaces which could not be laid over with gold coins such as those occupied by trees and ponds, he had the dimensions of their girth or areas measured and placed the gold coins, edge to edge, over equivalent areas at other places. In this way, the rich man, Anāthapiṇḍika, spent 180 million gold coins, which he had put aside for emergency use, in buying the site for the monastery.
With the first batch of cartloads of gold coins, it was found that there were enough gold coins to cover much of the garden-land when placed edge to edge except for a small area earmarked for the construction of an archway. Anāthapiṇḍika ordered his men: “Men, go and bring more cartloads of gold to cover this space for the archway constructions.”
On seeing that Anāthapiṇḍika’s face grew brighter and brighter as he went on giving away his enormous amount of wealth, the prince reflected: “The abandoning of immense wealth in gold coins by the wealthy man for a good cause such as this must be a noble act of generosity.” With this thought, he requested Anāthapiṇḍika: “Enough, enough! Please do not lay any more coins on that plot. Please be so good as to leave it for me to donate an archway for the monastery.” Anāthapiṇḍika thought to himself: “This Prince Jeta is a famous person, well known to all. Showing devotional faith in the teaching of the Buddha by such a famous personage will be greatly beneficial.” So he left the required plot to the
The Construction of Jetavana
Having bought the garden of Prince Jeta at a cost of 180 million gold coins, Anāthapiṇḍika spent another 180 million to create a magnificent monastery on it. First he had unwanted trees felled, leaving the desirable ones for the sake of shade and natural beauty. The perfumed chamber (gandha-kuṭi) for the accommodation of the Buddha was surrounded by dwellings for monastics with stately seven-tiered archways constructed at a selected place. Assembly halls with terraced roofs for the Saṅgha, small buildings to store allowable articles, lavatories, passage ways with roofing, water wells complete with roofs over them, bath rooms for both cold and sweat baths in separate buildings, square water tanks and pavilions were constructed within the sacred precincts of the monastery, leaving nothing which would be needed.
The location of the Jetavana monastery was not only the site of the monastery of this Gotama Buddha alone; it was also the location of the monasteries of the preceding Buddhas, such as Buddha Kassapa, Koṇāgamana, etc., as related below:
1. During the time of Buddha Vipassī, a wealthy man, named Punabbasumitta, bought a piece of land at the very site of this Jetavana monastery, then measuring one league, by paying with golden bricks placed edge to edge on it. Constructing a huge monastery on it, he donated it to the Saṅgha.
2. During the time of Buddha Sikhī, a wealthy man, Sirivaḍḍha, bought a piece of land at the same site by paying, according to the Birth Stories (Jātaka) commentary, with the golden teeth of ploughs placed tip to tip; or with golden staffs placed end to end according to the Vinaya commentary, and donated it, measuring three miles, after constructing monasteries on it, to the Saṅgha.
3. During the time of Buddha Vessabhū, a wealthy man, Sotthika, bought a piece of land at the same site by paying with golden blocks moulded into the shape of elephant legs according to the Birth Stories (Jātaka) commentary; or the golden teeth of ploughs according to the Vinaya commentary, placed end to end and donated it together with all the buildings on it, to the Saṅgha. The plot measured half a league or two miles.
4. During the time of Buddha Kakusandha, a wealthy man, Accuta, bought a piece of land in the same site, then measuring one mile, by paying with gold bricks according to the Birth Stories (Jātaka) commentary; or gold blocks made into the shape of elephant legs according to the Vinaya commentary, placed end to end all over the land and donated it to the Saṅgha together with all the buildings on it.
5. During the time of Buddha Koṇāgamuna, a wealthy man, Ugga, bought a piece of land in the same site by paying with golden tortoises according to the Birth Stories (Jātaka) commentary; or golden bricks according to the Vinaya commentary, placed end to end on the land measuring half a mile and donated it together with all the buildings constructed on it, to the Saṅgha.
6. During the time of Buddha Kassapa, a wealthy man, Sumaṅgala, bought a piece of land in the same site by paying with gold blocks according to the Birth Stories (Jātaka) commentary; or golden tortoises according to the Vinaya commentary, placed edge to edge all over the land, then measuring two units of land measure, and donated it together with the monasteries constructed on it, to the Saṅgha.
7. Now in the time of our Buddha Gotama, the wealthy man Sudatta, also known as Anāthapiṇḍika, bought a piece of land in the same site, measuring eight units by paying with gold coins placed edge to edge on it and after building the Jetavana monastery donated it to the Saṅgha.
Reflecting seriously on the varying extent of land and the price paid for the site of the
Buddha’s Journey to Sāvatthī
When the delightful and pleasant Jetavana monastery had been constructed at a cost of 180 million gold coins, on an enchanted plot costing another 180 million gold coins, Anāthapiṇḍika sent a special messenger to the Buddha with his respectful invitation. The Buddha, upon receipt of the invitation through the messenger, decided to proceed to Sāvatthī, partly because he foresaw that Sāvatthī would become one of his residences for the greater part of his life, and partly because it would also serve as a favourable “victory ground” for him to save humans, Devas and Brahmas by the millions from the slough of suffering. With that end in view, he left Veḷuvana monastery in Rājagaha for Sāvatthī, accompanied by his Saṅgha, stopping one night at the shelters at each station, located at intervals of one league along the route, as arranged by Anāthapiṇḍika in advance.
When the Buddha arrived at Vesālī on the way to Sāvatthī, he resided at the Kūṭāgāra monastery with terraced roofing in the Great Wood. At that time, he laid down the rule for the appointment of a monk, with the consent of the community (kamma-vācā) to take charge of the repairs (navakamma) necessary for monastic dwellings donated by the public.
Then, after leaving Vesālī and proceeding towards Sāvatthī, pupils of the Group-of-Six monks (Chabbaggī), having gone along ahead of the Saṅgha with the Buddha at its head, took possession of the good dwelling places, the good sleeping places, saying: “This will be for our preceptors, this will be for our teachers.”
Whenever the Buddha went on a journey accompanied by the Saṅgha, Ven. Sāriputta, though he could selfishly claim the privilege of staying close to the Buddha as the chief disciple at the right-hand, he would never do so and leave other monks to look after themselves, but would follow at the tail end of the procession, personally caring and seeing to the comfort of the aged and sick monks.
Such being the case, on this occasion also, having followed at the very end of the procession, he arrived late and all beds and places being taken up by the Group-of-Six monks. Having nowhere to sleep, he had to spend the night at the foot of a tree. The Buddha, coming to know of this incident, considered: “If, while I am still living, monks behave without respect for and showing deference towards one another, what would they do when I attain Parinibbāna?”
Being filled with great urgency for the Dhamma (Dhamma-saṁvega), he caused an assembly of monks to be held in the morning and asked: “Monks, is it true that monks of the Group-of-Six monks, having gone along ahead of others, took possession of the good dwelling places for themselves, denying suitable resting places for the elder monastics?”
On being told that it was true, the Buddha rebuked the Group-of-Six monks and, after having given a reasoned Dhamma talk, asked the monastics: “Who, monastics, is worthy of priority concerning place, water for washing, and food?”
Some monastics replied: “Monastics of the royal blood have prior claim to a place, washing water and food;” some said: “Monastics of the Brahmin class have the priority concerning a place, washing water and food;” others again said: “It is monastics of the wealthy householder class who are worthy of being offered first a place, washing water and food;” while others maintained: “One well versed in the Discipline, or a Dhamma teacher (Dhamma-kathikā), one possessed of the first absorption (jhāna) … the second absorption … the third absorption … the fourth absorption … are worthy of the first offer of a place, washing water and food.”
Finally, there were those who opined that: “One who is a Stream-Enterer (Sotāpanna) … Once-Returner (Sakadāgāmī) … Non-returner (Anāgāmī) … an Arahat with simple insight (sukka-vipassanā) … an Arahat without super knowledge (abhiññā) … an Arahat with the three knowledges (tevijja) … an Arahat with the six-fold super knowledges (chaḷ-ābhiññā) is worthy of the best seat, the best water for washing, the best alms.”
Then the Buddha addressed the monks: “Monastics, in dealing with the matter of priority to a place, water for washing or alms food, in my Dispensation, consideration of birth, blood, caste and social status is of no importance, nor of being a bearer of Vinaya, Dhamma or Abhidhamma; nor of being possessed of the first absorption, and so on, nor of being a Stream-enterer, and so on.
In reality, dear monks, those within my Dispensation should live paying due respect, rising up and greeting with both palms together in salutation, giving proper homage according to seniority; the best seat, the best water for washing, the best alms should be accorded in order of seniority. In the matter of receiving the best seat, and so on, only seniority in age, seniority with regard to the duration of monkhood is of consequence. Thus the monastic with such seniority is worthy of such priority.
At the present time, monastics, Sāriputta is the chief disciple on my right. He keeps the Dhamma Wheel taught by me in motion; he is one worthy of my place when I am no more. Sāriputta had to spend the whole of the previous night walking or sitting under a tree for want of a place to rest. Monks, when there are such deeds of disrespect and lack of consideration on the part of monks even during my life time, how will the members of the Saṅgha behave in the time to come after I attain Parinibbāna?”
Then the Buddha, in order to exhort the monks, told them the story of three friends: a partridge, a monkey and an elephant (Tittira-jātaka, Ja 37): “Monastics, in ancient times, even animals came to an understanding: ‘It is not proper to be disrespectful and disobedient to one another; we will determine first who is the oldest amongst us and then we will show due respect and pay homage to him.’ Then having chosen the oldest of them, they honoured him and obeyed him, thus cultivating the practice of paying respect to the elder (vuḍḍha-pacāyana) which led them to rebirth in the Deva realm.
Ye vuḍḍha mapacāyanti, narā Dhammassa kovidā,
diṭṭheva dhamme pāsaṁsā, samparāye ca suggati.
Those who are wise in the practice of paying respect to the illustrious and the aged, choose among the three categories of birth, virtue and age, those who are both virtuous and senior in age they honour and show respect to. Such people are worthy of praise, even in this life and have prospects of becoming celestial beings in future existences.
Monks, even these three animals, a monkey, an elephant and a partridge could live together for mutual benefit, courteous, deferential and polite to one another. If you, who have gone forth and received ordination through faith (saddhā-pabbajita) in my Dispensation (Sāsana), which dispenses righteous instructions, live without mutual benefit, without courtesy, without regard for one another, can such behaviour be seemly or proper? Indeed, it cannot be. Such conduct, lacking due respect and humility also cannot arouse respect and esteem for this Dispensation (Sāsana) in those who are still outside it … and so on.”
After teaching the discourses extensively on the importance of mutual respect and reverence, by way of rebuking the Group-of-Six monks, the Buddha proclaimed the following rule of discipline: “I allow monastics, paying due respect, rising up and greeting with both palms together in salutation, giving proper homage according to seniority; the best seat, the best water for washing, the best alms should be accorded in order of seniority. Monastics, in the matter of monastic dwellings and sleeping places belonging to the whole Saṅgha one should not hinder their occupation according to seniority. For whoever should do so there is an offence
Unworthy and Worthy Monastics
Having thus laid down the two rules, one concerning what was allowable (anuññāta), and the other concerning what is not allowable (paṭikkhitta), the Buddha continued to address the monks saying: There are these ten individuals enumerated here, who should not be worshipped:
1. A monastic ordained earlier should not worship another who received ordination later.
2. A monastic should not worship anyone who is not a monastic.
3. A monastic should not worship anyone belonging to a different communion (saṁvāsa), who speaks what is not Dhamma (adhamma-vādī), even if he is more senior.
4. A monastic should not worship a woman.
5. A monastic should not worship a eunuch.
6. A fault-free monastic (pakaṭa) should not worship a monastic under suspension from association with the rest of the Saṅgha (parivāsika).
7. A fault-free monastic (pakaṭa) should not worship a monastic who has been judged to undergo the stages of penance again, starting from the first stage of probation (parivāsa) for having transgressed one of the offences Requiring a Meeting of the Saṅgha (Saṅghādisesa) which are expiable while observing the probation penance; while undergoing a further period of penance (mānatta), for six days to gain approbation of the Saṅgha; while having undergone penance, and is about to be reinstated (abbhāna).
8. A fault-free monastic should not worship a monastic, who, having observed the probation, has been judged to undergo penance.
9. A fault-free monastic should not worship a monastic who is undergoing the penance.
10. A fault-free monastic should not worship a monastic who, having undergone penance, is about to be reinstated (abbhāna).”
Having thus explained the ten kinds of person not worthy of homage, the Buddha continued to give an enumeration of the three types of individuals who deserve to be venerated.
“Monastics, these three types of individual are worthy of veneration:
1. A monastic ordained earlier is worthy of veneration by one ordained later.
2. A senior monastic belonging to a different communion if he speaks what is Dhamma (Dhamma-vādī) is worthy of veneration.
3. In the world of sentient beings with its humans, Devas and Brahmas, the Arahat, Perfectly Self-Awakened, exalted Buddha is worthy of veneration by all beings.”
Rules concerning Buildings and Furnishings
All along the route by which the Buddha travelled to Sāvatthī in the company of the Saṅgha, local people built pavilions, temporary sheds furnished with mattings and Assembly Halls in anticipation of their visit. Here again, disciples of the Group-of-Six monks went ahead and occupied the dwelling places as on the previous occasion and, as a result, Ven. Sāriputta was obliged to spend the night under a tree as he arrived with the group at the end of the procession.
The Buddha investigated into the truth of the matter and rebuked the Group-of-Six monks and prescribed a set of additional rules for observance by the Saṅgha:
Concerning the Group-of-Six monks (cha-vaggiya), the sub-commentary Diamond Intelligence (Vajira-buddhi) says that the Group-of-Six monks made their appearance only when the Buddha had completed the first 20 years of his Buddhahood. And there is the statement in the Discourse giving the Simile of the Saw (Kakacūpamasutta, MN 21): Ārādhayiṁsu vata me, bhikkhave, bhikkhū ekaṁ samayaṁ cittaṁ … “during the first period after Awakening of 20 years, the monastics had behaved so well as to give much delight to the Realised One.” It is a matter for consideration here that the account given above of the Group-of-Six monks can be reconciled with those given in the sub-commentary Diamond Intelligence (Vajira-buddhi) and the Discourse giving the Simile of the Saw only by assuming that the story given here of the Group-of-Six monks’ behaviour was taken from the account of the journey to Sāvatthī on a later occasion. This is included just to highlight the rulings made by the Buddha on some types of offences.
Now at that time, village people appointed elevated places (uccā-sayana), and exalted places (mahā-sayana) in the alms house of the village and furnished them with a 1ong-tufted carpet, a many-coloured wool coverlet, a white wool coverlet, a wool coverlet with floral designs, a cotton quilt, a woollen carpet decorated with animal forms, a carpet with fur on both sides, a carpet with fur on one side, a coverlet with gold embroidery, a silken coverlet, a large size woollen carpet, an elephant rug, a horse rug, a chariot rug, rugs of antelope hide, a coverlet of bear skin, a fancy red ceiling, a couch with red cushions at either end. Monastics, not being certain whether they are allowable did not sit on them.
When the matter was related to the Buddha, he made the following ruling concerning them: Anujānāmi, bhikkhave, ṭhapetvā tīṇi: āsandiṁ, pallaṅkaṁ, tūlikaṁ, etc., “monastics, with the exception of three things: a couch with very long legs, a divan, a cotton quilt, I allow you to sit on what is appointed by the people as elevated places, exalted places, but not to sleep on it.”
In the village, in the same alms house, people provided a low bedstead quilted with silk cotton on both upper and lower sides; monastics, being meticulous, did not use it. The Buddha made a ruling also in this matter: Anujānāmi, bhikkhave, gihivikataṁ abhinisīdituṁ, natveva abhinipajjituṁ, “I allow you, monastics, to sit on the bedstead quilted on both sides, provided by the people, but not to sleep on it.”
As stated above, the Buddha, accompanied by many monastics, set out on his journey from Rājagaha towards Sāvatthī and in due time arrived at the boundary of the Sāvatthī region. The wealthy man, Anāthapiṇḍika, having attended to preparations for a grand ceremony to make the formal offering and dedication of the monastery to the Buddha with the symbolical pouring of water, made arrangements to conduct the Buddha to the monastery on a grand scale as described below.
Princess Sumanā
King Pasenadi Kosala had a daughter, named Sumanā, who, during the time of Buddha Vipassī, was the daughter of a wealthy man and was known as Saddhā Sumanā. Being quick-witted and intelligent, she took the opportunity of offering thick milk rice, which was prepared with pure unadulterated milk to Buddha Vipassī before anyone else did. Having made her offering to the Saṅgha headed by the Buddha, she made this wish: “Exalted Buddha, wherever I am reborn throughout the long journey in Saṁsāra, may I never have to
At the time of her birth, there was a shower of jasmine flowers, spreading nearly knee-high all over the palace. She was, therefore named Sumanā by her royal father. There were also 500 girls who were born simultaneously with Princess Sumanā. The princess and her 500 coeval s were brought up in luxury. As insignia of office and trappings of rank, the princess was provided with 500 coaches; and whenever she moved out from the palace, she was accompanied by her 500 birth mates each in her own coach.
Throughout the whole of Jambudīpa, one of the four great continents, there were only three young women who were provided, as symbols of rank and office, by their fathers with 500 attendants, each with a coach. They were: 1) Princess Cundī, daughter of King Bimbisāra; 2) Visākhā, who later became the supporter of the Pubbārāma monastery, daughter of a wealthy man, Dhanañjaya; and 3) Sumanā, daughter of King Pasenadi Kosala.
Princess Sumanā was seven years old when the Buddha went to Sāvatthī to accept the Jetavana monastery. Anāthapiṇḍika went to King Pasenadi Kosala and made the request: “Your majesty, the coming of the Buddha to our town of Sāvatthī is a blessing for us and, as well as a blessing for your majesty. I would like to request you to send your daughter, Princess Sumanā, together with her 500 attendants, each carrying a pot filled with water and scents and flowers, for the reception of the Buddha. The king agreed saying: “Very well, wealthy man,” and made the necessary arrangements to comply with Anāthapiṇḍika’s request.
As ordered by her father, Princess Sumanā set out together with her attendants, in full insignia befitting a princess, to take part in receiving the Buddha. They offered scents and flowers to the Buddha and then took seats at appropriate places. The Buddha taught Dhamma to Sumanā with the result that she and her 500 attendants attained the fruition of Stream-entry (Sotāpatti-phala). At the same time, 500 other young women, 500 elderly women, and 500 laymen devotees also attained Stream-entry. Thus 2,000 persons achieved the stage of Stream-entry while the Buddha was still on his way to the Jetavana monastery that day.
Anāthapiṇḍika’s Own Arrangements
Anāthapiṇḍika had not only arranged for Princess Sumanā’s participation in conducting the Buddha to the monastery, but also for his son and 500 attendants, who were sons of wealthy men of Sāvatthī. In compliance with his father’s wishes, Anāthapiṇḍika’s son and his 500 attendants in their five-hued ceremonial dress, each holding a bright streamer, took their positions in front of the Buddha and led the procession right up to the monastery.
Next to their brothers, came the two daughters of Anāthapiṇḍika, Cūḷā Subhaddā and Mahā Subhaddā, with their 500 female attendants, who were daughters of wealthy men of Sāvatthī, and each carrying a pot full of water.
Then came the wife of Anāthapiṇḍika, Puṇṇā Lakkhaṇā, in full ceremonial dress and bedecked with jewellery, accompanied by the wives of 500 wealthy men, each holding a gold or silver cup full of sweet scents and other offerings.
At the end of the procession to welcome and receive the Buddha came Anāthapiṇḍika himself in a newly made dress of a wealthy man, accompanied by his party of 500
Led by the long procession, the Buddha proceeded, attended by many monastics, causing the surrounding forest to glow golden, as liquid golden yellow orpiment, with the aura of his presence. Then with the infinite grace and glory of an omniscient Buddha, he entered the precincts of the Jetavana monastery.
Formal Donation of Jetavana
At the conclusion of the reception ceremony, Anāthapiṇḍika approached the Buddha and respectfully invited him and his monastics to a meal offering ceremony at his residence, the following day. Having made all arrangements for a sumptuous meal of hard and soft food at his house the next morning, Anāthapiṇḍika sent a messenger to the monastery, informing him: “Most exalted Buddha, it is time to partake of the meal; the food offering is ready.” The Buddha, accompanied by his Saṅgha, went to his house and took seats at the places reserved for them. Anāthapiṇḍika personally attended to the Buddha and his monastics by offering delicious food to them with zealous devotion and sat at a suitable distance. He then addressed the Buddha: “Most Exalted Buddha, may I know how the Jetavana monastery should be dedicated.”
The Buddha then gave this instruction to Anāthapiṇḍika: “It would be proper for you to dedicate the monastery to all of the monastics who have arrived, are still arriving and may arrive from the four directions.” Guided by the instructions of the Buddha, Anāthapiṇḍika dedicated the Jetavana monastery to the Saṅgha who have already arrived, are still arriving and may arrive from the four directions (āgatānāgata-catuddisa-saṅgha), by pouring ceremonial water as a token thereof.
Five Verses of Appreciation
Having accepted the formal offer of Jetavana monastery, the Buddha delivered a discourse in five verses to express appreciation for the donation of the monastery (Vinaya Cūḷa-vagga, PTS 2.148):
Sītaṁ uṇhaṁ paṭihanti, tato vāḷa-migāni ca,
sarīsape ca makase, sisire cāpi vuṭṭhiyo.
The monastery which you have donated provides sufficient conditions for protection from the dangers of extreme cold caused by internal disturbances of elements or external inclemency of weather; the danger of heat caused by wild forest fires; the danger of wild beasts, such as lions, leopards, tigers; the danger of reptiles and creeping creatures, such as snakes and scorpions; the danger of gnats, mosquitoes and flies whose bites harm concentration; the danger of biting cold from week long unseasonal rains during the period of two months from the 1st waning moon of January (Phussa) to the full moon of March (Phagguṇa) (sisira-utu); and the danger of torrential rains during the rainy season.
Tato vātā-tapo ghore, sañjāto paṭihaññati,
leṇatthañ-ca sukhatthañ-ca, jhāyituñ-ca vipassituṁ,
vihāra-dānaṁ Saṅghassa, aggaṁ Buddhena vaṇṇitaṁ.
The monastery which you have donated provides sufficient conditions for protection from violent and fearful seasonal winds of great velocity and intense heat: it enables monastics to live in solitary seclusion without mental distraction; it enables them to live without danger, and with happiness; it enables them to cultivate meditation (jhāna) practices; it enables them to practice insight meditation (vipassanā).
Those who donate monasteries should make it a
Tasmā hi paṇḍito poso, sampassaṁ attham-attano,
vihāre kāraye ramme, vāsayettha bahussute.
Therefore, a wise man of good birth, who considers well and perceives the benefits for himself in the human world and for Nibbāna, should build monasteries for the Saṅgha to live with ease and comfort of body and serenity of mind. Having built them, he should dedicate them to monastics who are wise and virtuous and have the necessary qualities and qualifications to control and look after them as a presiding monk, namely: 1) One who has a full ten years (vassa) of monastic life; 2) one who is well acquainted with two sections of Vinaya, viz., the male monastic rules (bhikkhu-vibhaṅga) and the female rules (bhikkhuni-vibhaṅga); 3) one capable of administering and performing various deeds pertaining to the Saṅgha according to the Discipline (Saṅgha-kamma); 4) one with the knowledge of the aggregates; and 5) one versed in the analytical knowledge of mind and matter (nāma-rūpa). It is necessary to select an elder (thera) with these qualifications to be appointed as presiding monk of these monasteries.
Tesaṁ annañ-ca pānañ-ca, vattha-senāsanāni ca,
dadeyya uju-bhūtesu, vippasannena cetasā.
To the inwardly upright, virtuous and knowledgeable residents of the monastery, the supporters should offer alms food, drinks, robes and lodging with a mind full of faith in the Three Treasures and in the beneficial results of good deeds.
With this verse the Buddha instructs the supporters of monasteries to support the resident monk with the four requisites also.
Te tassa Dhammaṁ desenti, sabba-dukkhāpanūdanaṁ,
yaṁ so Dhammaṁ idhaññāya, parinibbāti anāsavo.
The learned monastics, who reside in the monasteries, should, in return, preach with compassion and loving-kindness the Dhamma which would lead to emancipation from all the sufferings of the cycle of rebirth for the benefit of the supporters of these requisites. In my Dispensation with eight-fold wonders, the supporter of the monastery, endowed with pure faith, hearing such Dhamma discourses from the resident monks and practising them according to their instructions, will become enlightened, and with complete eradication of the pollutants (āsava) and cessation of suffering became Arahats.
The Buddha, after delivering this discourse on the benefits of donating a monastery (vihārānisaṁsa) in appreciation of Anāthapiṇḍika’s dedication returned to Jetavana monastery.
The ceremony held for the successful donation and dedication of the monastery started from the second day of the arrival of the Buddha and lasted nine months. The ceremony held by Visākhā, the wife of a wealthy man, on the occasion of the dedication of the Pubbārāma monastery lasted only four months. The cost of the nine month’s celebration
Thus, as a measure of support to the Dispensation (Sāsana), Anāthapiṇḍika spent altogether 540 millions in gold: 180 million for the cost of the site, 180 million for the construction of the monastery and 180 million for the celebrations for the successful dedication of the monastery.
The Second, Third and Fourth Rains Retreats
Concerning the second, the third and the fourth Rains Retreats kept by the Buddha at Rājagaha, the ancient treatise of Wasozin, an account of the series of Rains Retreats kept by the Buddha, deals only with the three stories described below.
1. The story of a friend of Ven. Sāriputta, who was a Brahmin.
2. The story of Cunda, a butcher of pigs.
3. The story of Ven. Mahā Kassapa.
The Wasozin treatise concludes the account of the second, the third and the fourth Rains Retreats (Vassa) with these words: Thus the Buddha, in keeping with the promise given to King Bimbisāra,