25a: The 7th Rains Retreat (Abhidhamma)
[The first two sections are brought forward from the previous chapter to here as they are part of this story about the 7th Rains Retreat.]
The Buddha’s Ascension to Tāvatiṁsa
The Buddha looked into the past, while still in the act of demonstrating the miracles, to see where his predecessors usually observed the Rains Retreat (Vassa) after demonstrating the miracles, and he perceived that they ascended to Tāvatiṁsa to observe the Rains Retreat (Vassa) and to preach the Abhidhamma to the celestial beings who were their respective mothers in their previous existence. Whereupon, he decided to ascend to Tāvatiṁsa, and as soon as he raised his right leg, the peak of Mount Yugandhara, with a height of 42,000
No one had seen the summits of Yugandhara and Great Meru bending to place themselves beneath the feet of the Buddha; nor did he take unseemly strides to reach Tāvatiṁsa. This is purely a matter of supernormal power, exclusively the domain of Fully Self-Awakened Buddhas and beyond all other beings to conceive.
The Buddha reached Tāvatiṁsa with only two steps. Tāvatiṁsa is on top of Mount Meru, and to reach its summit is to reach Tāvatiṁsa itself.
As soon as Sakka saw the Buddha, he mistakenly thought: “The Buddha might take up residence on the emerald slab to observe the Rains Retreat (Vassa) and the Devas and Brahmas would benefit from it. In such a case, no one would even have the chance of touching the emerald slab for the duration of the Rains Retreat. The emerald slab is of enormous size, being 60 leagues in length by 50 leagues in breath by 15 leagues in height. When the Buddha resides on it for the whole Rains Retreat, it would resemble the scene of a sparrow resting on a big flat tray, leaving a great amount of space vacant.
Having read the thought of Sakka, the Buddha dropped his double robe on the slab and it was completely covered by it. Sakka was still of the idea that a great amount of space would still be wasted after the Buddha had sat on it, because even though the robe covered the whole slab of emerald, the Buddha’s person would occupy only a small space.
The Buddha knew what was going on in the mind of Sakka and like a great elder sitting on a small stool and observing ascetic practice, he sat cross-legged on the emerald slab and occupied the whole slab with no space left.
Sakka realised his mistake and blamed himself for not knowing his own limitations: “What kind of person is the Buddha? We can never fully comprehend, nor can we discern to the full, the magnitude of his glorious attributes. About one such as the Buddha, replete with attributes beyond our mind’s power to conceive, I have conceived erroneous thoughts and ideas!” In open acknowledgment of his wrong, he paid respects with deep devotion and profound respect to the Buddha.
In the human world, the people were struck with wonder when the Buddha suddenly disappeared. While they were witnessing the marvellous miracle, as though hundreds of thousands of suns and moons had set and disappeared and so they discussed the cause of the disappearance of the Buddha among themselves.
Gato nu Citta-kūṭaṁ vā, Kelāsaṁ vā Yugandharaṁ,
na no dakkhemu Sambuddhaṁ, loka-jeṭṭhaṁ narāsabhaṁ.
The noblest leader of the three worlds, the most exalted and renowned Buddha, the omniscient one, has disappeared even now while we were witnessing the great miracle! We wonder if he has retreated far from this clamorous crowd to a place of seclusion like Mount Cittakūṭa, or to the silver mountain of Kelāsa or to Yugandhara?
They wept and uttered the above verse as they were discussing among themselves.
There were other people who opined that: “The Buddhas delight to dwell in seclusion. The Buddha must have reflected: ‘In spite of liking seclusion, I have gone and exhibited the strange and wonderful miracle to this great multitude,’ and feeling embarrassed he has retreated to a certain place of seclusion where no one could see him.” They wept and uttered the following verse:
Paviveka-rato Dhīro, nimaṁ lokaṁ punehiti,
na no dakkhemu Sambuddhaṁ, loka-jeṭṭhaṁ narāsabhaṁ.
Now that the omniscient Buddha has retreated to a place of solitude where disturbances of the five senses are calmed, he will never again return to this frenetic human world, full of worldly temptations for the five human senses. The noblest leader of the three worlds, the most exalted and renowned Buddha, the omniscient one, has disappeared, even while we were worshipping.
People asked Ven. Mahā Moggallāna as to the present residence of the Buddha. Although he knew that the Buddha was in Tāvatiṁsa, he directed them to Ven. Anuruddha for an answer so that credit might be given to him. When they asked the great elder, they were told that the Buddha had taken up residence on the throne of Sakka, under the coral tree (Erythria indica) in Tāvatiṁsa, and was teaching the Abhidhamma to the celestial Devas headed by the mother of the Buddha in his previous existence. When asked about the return to earth of the Buddha, they were told that after teaching the Abhidhamma throughout the Rains Retreat he would return on the day of the Great Invitation (Mahā-pavāraṇa), which was the day of the traditional assembly of the Saṅgha at the end of the retreat, which falls on the full moon day of October (Assayuja).
These people decided: “We will not leave without paying homage to the Buddha,” and so they erected temporary pavilions with leaves and shrubs in that locality. The sky itself served as the roof and Mother Earth absorbed all the refuse used by them, and the whole area was left in a sanitary condition.
The Buddha had given prior instructions to Ven. Moggallāna to preach to these people, and the lay devotee, Cūḷa Anāthapiṇḍika, was charged with the responsibility of providing them with food. He provided them with broth, rice, sweet meats, betel, tea-leaves, sweet scents, flowers, clothing and all articles for human use, with nothing wanting. As arranged in anticipation, Ven. Mahā Moggallāna taught to them throughout the period of the Rains Retreat.
Devas and Brahmas from the 10,000 world-element gathered around the Buddha to hear the teaching of the Abhidhamma from the throne of Sakka, under the coral tree in the celestial world of Tāvatiṁsa. There was no one among the Devas and Brahmas who surpassed Buddha in appearance; indeed he surpassed all others in comeliness.
When the most gracious and exalted Buddha sat on the throne of Sakka, Santusita Deva, who was previously the Bodhisatta’s mother, descended from the Tusita plane and sat respectfully in front and on the side close to him.
Aṅkura Deva and Indaka Deva
Indaka Deva, who arrived after Santusita Deva, was seated on the right side close to the seat of Buddha, and Aṅkura sat on the left side in close proximity to him. Aṅkura Deva was obliged to make room for more powerful Devas and Brahmas every time they arrived until he was at a place twelve leagues away from the Buddha. But Indaka could retain his position. Here is why.
The genesis of Aṅkura’s biography may be traced back to a dark period that followed the extinction of Buddha Kassapa’s Dispensation. He was the youngest of the eleven children of Prince Upasāgara and Princess Devagabbhā. Prince Upasāgara was the son of King Mahā Sāgara of the Uttaramadhu country, and Princess Devagabbhā was the daughter of Mahā Kaṁsa, ruler of Asitañjana, a province of Uttarāpatha country. His eldest brother was Vāsudeva and eldest sister was Añjana Devī.
When he came of age, his elder brothers made him the ruler of a town with a grant to receive the revenues of that town. This being his share of the spoils of victory after his elder brothers made a conquest of the whole of Jambudīpa with their political power. But he, in turn, surrendered the town to the eldest sister, Princess Añjana. He simply asked for exemption from taxation on merchandise involved in his private trading within the borders of their provinces. He led the life of a free trader. He was happy and content with his lot.
Once, he was put into a great difficulty through a shortage of provisions during his journey across a desert. There was a guardian deity of a banyan tree, who had the power to produce every necessary thing one could desire with only just a gesture of his right hand. He was a grateful deity and he fulfilled the needs of the prince and his people by producing their needs by pointing with his right hand, in repayment of his debt of gratitude towards the prince in a previous existence. The prince, out of curiosity, asked him about his mysterious power and he replied: “I was a poor tailor living near the house of a rich man, Asahya, in the town of Roruva. Once the rich man gave a great alms giving to the needy and I gladly assisted the poor who came my way by pointing my hand towards the direction of the pavilion of the rich man. I am thus enjoying the fruit of my voluntary labour! Thus, all things necessary for human use such as food and clothing flow copiously, as desired, from my right hand.”
In emulation of the guardian deity of the banyan tree, Prince Aṅkura, on arrival back in the country of Dvāravatī, as a great alms giving, donated alms to everyone in the whole of Jambudīpa, which was 10,000 leagues in extent. Such an act of generosity bore an adverse affect on the machinery of taxation. It, indeed, paralysed the system of tax levying or any description and his elder brothers had to advise him to be generous, but with a sense of proportion. He shifted to the city of Dakkhiṇapāṭha in the Damiṭṭha country to resume his deeds of generosity along a stretch of land measuring twelve leagues, by the side of the ocean. All along that stretch, he had rows of alms food resting on tripods and almost touching one another. He lived to be 10,000 years old, giving generously all the while and passed away. He was reborn in the celestial plane of Tāvatiṁsa bearing the same name, Aṅkura.
Although Aṅkura had given much for such a long time, he did not get much in return, this is because his recipients were destitute of virtue during a period the worlds that were void of the Dispensation, just like a farmer who had sown his seeds on barren ground.
This is a brief sketch of the life of Aṅkura. For full particulars, please refer to the Stories about Petas (Peta-vatthu, Pv 2.9) and its commentary.
It was during the time of our Buddha Gotama and while Aṅkura Deva was enjoying the life of a celestial Deva in Tāvatiṁsa, that a young man by the name of Indaka offered, out of faith and devotion, a ladleful of rice to Ven. Anuruddha who was on alms round.
After his demise, he was reborn as a powerful Deva in Tāvatiṁsa, endowed with the ten privileges of celestial beings in reward for his meritorious deed done during the Dispensation of Buddha Gotama, like a farmer who had sown his seeds in a fertile field. He was known by the same name, Indaka.
The ten privileges of celestial beings are: 1) celestial objects of sight, 2) hearing, 3) odour, 4) taste, 5) touch; 6) longevity, 7) abundance of attendants, 8) good appearance, 9) wealth or prosperity and 10) supremacy.
Aṅkura Deva had to make room for the more powerful Devas and Brahmas attending the great Abhidhamma festival, so he was pushed back right up to 12 leagues from the Buddha, whereas Indaka Deva could retain his seat without having to make room for any other celestial beings.
When the Buddha saw the difference in the status of Aṅkura Deva and that of Indaka Deva, he thought it would be a good thing to bring out, for the sake of the edification of beings, the differences in the benefits accrued from deeds of merit done during the flourishing Dispensation of Fully Self-Awakened Buddhas and that from deeds of merit done during a period void of the Dispensation. The Buddha, therefore asked (Pv 322):
Mahā-dānaṁ tayā dinnaṁ, Aṅkura dīgham-antaraṁ,
atidūre nisinnosi, āgaccha mama santike.
Aṅkura, lay devotee, why do you have to move back and make room for powerful Devas and Brahmas on their arrival at this great Abhidhamma festival, even though you have to your credit the merit for offering food produced from a line of pots laid across a stretch of land twelve leagues in extent, for 10,000 years? Now you are twelve leagues far away from me. Come now and sit in my presence!
The Buddha’s utterance of this interrogative verse reached the earth and was heard by those in the world of men. Aṅkura Deva’s reply to the Buddha’s question constitutes one and a half verses and the supplementary verse by the great elder Saṅgītikāraka constitutes half a verse, amounting to two verses, and these were systematically recorded in the proceedings of the Buddhist Council in Pāḷi as follows (Pv 323-324):
Codito bhāvitattena, Aṅkuro idam-abravi:
Kiṁ mayhaṁ tena dānena, dakkhiṇeyyena suññataṁ,
ayaṁ so Indako yakkho, dajjā dānaṁ parittakaṁ,
atirocati amhehi, cando tāra-gaṇe yathā.
Having been questioned by the Buddha who had practised two types of meditation conducive to mental and physical composure, Aṅkura Deva, who had done meritorious deeds during a long dark period which was void of the Dispensation respectfully made a reply, as follows: “Most exalted Buddha, there is a kind of meritorious deed done assiduously during a period void of the Dispensation when there was not a single virtuous person deserving of an offering of alms. How could my meritorious deed even though done for a long time during the period void of the Dispensation help me stand in good stead!
Although Indaka Deva, who is in your presence, had offered just a ladleful of rice to Ven. Anuruddha, with faith and devotion, he has received a reward that surpasses mine like a silvery moon that out-shines a multitude of stars; and for the same reason, he has the good fortune to enjoy the ten privileges of the Devas which are superior to those like us who have done meritorious deeds during a period void of the Dispensation!”
Whereupon, the Buddha asked Indaka Deva: “Indaka, you have been sitting on my right side without making a move? Why don’t you have to make room for powerful Devas as and when they arrive, now and again?” This was Indaka’s reply: “Most exalted Buddha, my case may be likened to that of a farmer who had sown a small amount of seeds in a fertile plot, and by the same analogy, I had the good fortune to have a recipient worthy of offering,” and he went ahead to utter four verses in praise of the qualities and qualifications of the recipients of gifts (Pv 325-328):
Ujjaṅgale yathā khette, bījaṁ bahum-pi ropitaṁ,
na vipulaṁ phalaṁ hoti, napi toseti kassakaṁ.
Tatheva dānaṁ bahukaṁ, dussīlesu patiṭṭhitaṁ,
na vipulaṁ phalaṁ hoti, napi toseti dāyakaṁ.
Although a great amount of seeds are sown in a plot on a hillock which is rocky, salty, caustic, barren and broken, the yield would be negligible and disappointing to the farmer.
By the same analogy, notwithstanding the vastness of an offering made to a recipient, who is destitute of virtue during a period which is void of the Dispensation, the benefit accrued therefrom would be negligible and disappointing to the supporter.
Yathā pi bhaddake khette, bījaṁ appam-pi ropitaṁ,
sammā dhāraṁ pavecchante, phalaṁ tosesi kassakaṁ.
Tatheva sīlavantesu, guṇavantesu tādisu,
appakam-pi kataṁ kāraṁ, puññaṁ hoti mahapphalaṁ.
Most exalted Buddha, just as the yield of products pleases a farmer who works hard in sowing seeds in a fertile field of first class soil which receives a regular shower of rain every fifteen days; or of medium class soil that receives regular showers every ten days, or of a third class soil that receives regular shower of rain every five days.
So also, rewards accrued from a meritorious deed of offering gifts to noble persons (ariya-puggala), who are virtuous and self-composed, will turn out to be great and prosperous, as in the case of the yield of seeds grown in a fertile field.
Thus lndaka had drawn a distinction between deeds of merit done in favour of two different kinds of recipients at two different periods by way of four verses. Whereupon, the Buddha said: “Aṅkura, it is only right and proper that one makes a choice of both the gift and the recipient. A fitting reward could only materialise through the choice of the type of gifts and the type of recipient, just like good seeds that are sown in fertile soil. Of course, you could not make offerings in the manner just described since you happened to be born in a wrong period when there was no Dispensation, opposed to the right period when there is a Dispensation. Wherefore, your meritorious deeds were not as fruitful as those of Indaka.” The following four verses were uttered by the Buddha for the sake of clarification (Pv 329-330):
Viceyya dānaṁ dātabbaṁ, yattha dinnaṁ mahapphalaṁ,
viceyya dānaṁ datvāna, saggaṁ gacchanti dāyakā.
O Aṅkura Deva, offerings made to persons of virtue with faith and
Viceyya dānaṁ sugatappasaṭṭhaṁ,
ye dakkhiṇeyyā idha jīva-loke,
etesu dinnāni mahapphalāni,
bījāni vuttāni yathā sukhette.
The choice of both gift and recipient has been highly praised by a succession of Buddhas. There are virtuous persons with longevity in this world. Gifts dedicated to such persons of virtue with faith and generosity will invariably bring about wealth and happiness to the supporters while in the worlds of men and Devas before his attainment to the final goal of Nibbāna, as in the case of sowing the choicest seeds of five kinds. Bīja or germ, five in number: root, aggregation, germ, fruit and seed; each of these is able to grow when separated from the tree.
The Buddha went on to preach four more verses that lead to Nibbāna through the avenues of path and fruition stages (Dhp 356-359):
Tiṇa-dosāni khettāni, rāga-dosā ayaṁ pajā,
tasmā hi vīta-rāgesu, dinnaṁ hoti mahapphalaṁ.
There have been instances where potential seeds have been thrown on the fields full of grass and weeds. The same are gifts that have been offered to Devas and humans who are destitute of virtue and full of passion (rāga). Therefore, an offering of gifts should be made to the noble persons (ariya-puggala) who are void of passion (rāga), with a view to enjoy worldly life in the planes of Devas and humans before the attainment of the final goal of Nibbāna.
Tiṇa-dosāni khettāni, dosa-dosā ayaṁ pajā,
tasmā hi vīta-dosesu, dinnaṁ hoti mahapphalaṁ.
Just as there are arable lands full of grass and weeds, so there are Devas and humans who are destitute of virtue and full of anger. Wherefore, one should see to it that gifts are offered to those who are free from malice, so that one may enjoy the worldly life of Devas and humans before attainment of the final goal of Nibbāna.
Tiṇa-dosāni khettāni, moha-dosā ayaṁ pajā,
tasmā hi vīta-mohesu, dinnaṁ hoti mahapphalaṁ.
Just as the arable lands are naturally full of grass and shrubs, so Devas and humans are full of delusion. So gifts should be offered only to the noble persons (ariya-puggala), who are devoid of delusion, so that one may enjoy the worldly life in the planes of Devas and humans before attainment of the final goal of Nibbāna.
Tiṇa-dosāni khettāni, icchā-dosā ayaṁ pajā,
tasmā hi vigaticchesu, dinnaṁ hoti mahapphalaṁ.
Just as arable lands are naturally full of grass and shrubs, so Devas and humans are naturally imbued with the five kinds of desire for the pleasures of the
At the conclusion of the discourse, Aṅkura Deva and Indaka Deva attained the fruition state of Stream-entry (Sotāpatti), and the discourse was of great benefit to all other Devas and Brahmas, as well.
Teaching the Abhidhamma
Having established Aṅkura and Indaka Deva in the fruition stage of Stream-entry (Sotāpatti), the Buddha continued to stay on to observe the 7th Rains Retreat (Vassa), sitting crossed-legged on Sakka’s throne in Tāvatiṁsa and taught the Abhidhamma, day and night, to all those Devas from the 10,000 world-element who rallied around him, with Santusita Deva, who had previously been his mother, at their head. He started with the law of good action and its result (kusala-dhamma); bad action and its result (akusala-dhamma); neutral or amoral or indeterminate action (abyākata-dhamma); teaching round the clock, like the river of the sky flowing continuously, for the duration of the Rains Retreat.
[An examination of these items open the first book of the Abhidhamma, the Enumeration of Phenomena (Dhamma-saṅgaṇī)].
Buddhas deliver discourses before noon in praise of food offered, such discourses could be as long as the Collection of the Long Discourses (Dīgha-nikāya) and the Collection of the Middle Length Discourses (Majjhima-nikāya) put together. The discourses taught to the Devas and Brahmas who arrived in the afternoon have the combined lengths of the Collection of the Thematic Discourses (Saṁyutta-nikāya) and the Collection of the Numerical Discourses (Aṅguttara-nikāya).
This is because the thought-process of the Buddha is very fast, with very few intervening underlying consciousnesses (bhavaṅga). And as the Buddha’s lips are proportionate and firmly set, the lip movements are precise. The tongue is long, slender and delicate. All these features contribute to production of a voice that is melodious, and that speaks very quickly and clearly.
It is stated that when an ordinary average person had spoken a word, Ven. Ānanda had spoken eight words; when Ven. Ānanda had spoken one word, the Buddha had spoken sixteen words. It has thus been calculated that the Buddha’s rate of speech is 128 times faster than that of an average person.
Thus, with such an unimaginable quick speech, it is no wonder that the Buddha taught the long discourses, in appreciation of the offering of food, before noon and more lengthy discourses to Devas who arrived in the afternoon. The Abhidhamma that the Buddha taught during that Rains Retreat (Vassa) of three months is thus endless and incomparable.
In case a question such as this arises: “How did the Buddha maintain his body when he was engaged in teaching the Abhidhamma during the whole period of the Rains Retreat (Vassa) lasting three months?” The brief reply is he did it by regular provision of nourishment.
The following is the extensive answer: all Buddhas are mindful of such matters; they usually follow the progress of time in the world of man while in the act of teaching the Abhidhamma. When the time came for going on alms round, he created a Buddha after his own image, acting after his own manner in handling the bowl and holding the robe and with a voice like his own. He caused the mind-made Buddha to preach the Abhidhamma to the extent prescribed.
The Buddha then left for Anotatta deep in the Himālayas with his bowl and robe. On his arrival at Lake Anotatta, Devas presented him with a twig frayed at one end. After brushing his teeth with the twig, he took a bath in the lake. After his bath, he stood on the slab of orpiment and donned the well-dyed double robe. He then took the brown stone-bowl that was offered by the Four Great Kings (Catu-mahā-rājika), under the Rājāyatana tree, that is, at the seventh place of the seven places at which Buddha Gotama spent seven days each after attaining Buddhahood. Each Deva had offered one bowl and the four were pressed into one by the Buddha with his hands. He then proceeded to the north continent of Uttarakuru for receiving alms food, and on return, he partook of the food on the peaceful bank of the enchanting and delightful Lake Anotatta. After his meal, he proceeded
Ven. Sāriputta, the general of the Dhamma, went to the sandalwood forest to attend on the Buddha and stood at a place that was free from the six faults. Whereupon, the Buddha told Ven. Sāriputta: “Dear son Sāriputta, I have taught this much of the Dhamma.” He would only give the gist and the guidelines, but Ven. Sāriputta, being endowed with the four analytic knowledges (paṭisambhidā-ñāṇa), could fully grasp the Dhamma outlined by the Buddha, like a man who is shown the vast ocean by someone with an outstretched hand. He had the ability to understand it in a hundred and in a thousand ways.
The Buddha returned to Tāvatiṁsa in the afternoon to resume his teaching there. With the exception of the powerful Devas, no one knew that a mind-made Buddha was teaching the Abhidhamma in the place of the real Buddha and that the real Buddha had gone to the human world and had returned from it. The mind-made Buddha was an exact replica in all respects: in emission of radiance, in voice and in the manner of speaking.
Ven. Sāriputta Teaches the Abhidhamma
Ven. Sāriputta, having learnt the Abhidhamma briefly from the Buddha daily, taught it in a form neither too brief nor too elaborate to his 500 monastic disciples, who had been common bats in a previous existence.
This is a short account of their previous life: They were little common bats dwelling in a cave, hanging down from its roof, in the time of Buddha Kassapa. They heard the recitation of the Abhidhamma by two monastics well-versed in the Abhidhamma. They had not even the slightest idea of what was meant by the waxing and waning of the moon, but, their attention was drawn to the recitation of the Abhidhamma by the monastics’ pleasant and harmonious tone.
The bats had no idea of what was meant by the Abhidhamma, the aggregates, sensation, elements, truths, not even the waxing and waning of the moon, but since the tone of the recitation by the monastics served as a good object (kamma-nimitta) of their dying consciousness for the following life, they were reborn in the plane of Devas.
They enjoyed the life of Devas from the time of Buddha Kassapa up to the time of Buddha Gotama, not being born even once in the lower planes. At the time of the present Buddha, they were reborn in the world of humans. They witnessed the twin miracle, which aroused their faith and devotion and made them receive ordination under the personal supervision of Ven. Sāriputta. Everyday, Ven. Sāriputta taught them the Abhidhamma in an extended form as he had learnt it from the Buddha in an abridged version.
The teaching of the Abhidhamma by the Buddha in the world of Devas came to a close simultaneously with the completion of the full study of the Abhidhamma taken up by the 500 monastics under Ven. Sāriputta in the world of humans.
Everyday the Buddha informed Ven. Sāriputta of the nature and extent of the Abhidhamma taught by both himself and the mind-made Buddha in Tāvatiṁsa and instructed him to teach his 500 disciples as necessary, before he returned to resume teaching from the point where the mind-made Buddha had concluded.
The teaching of the Abhidhamma came to a close at the end of the Rains Retreat (Vassa), on the full moon day of October (Assayuja), with the result that 800 billion Devas and Brahmas were emancipated through realization of the four noble truths. Santusita Deva, the Buddha’s mother in the human world, also attained the fruition state of Stream-entry (Sotāpatti).
On the ninth waxing moon of October (Assayuja), people lingering within the area of 36 leagues, went and asked Ven. Mahā Moggallāna: “Venerable sir, it would be right and proper that we enquire as to the time of the Buddha’s return to earth; we will not go back to our own homes until we have paid homage to the Buddha.” Ven. Mahā
People who saw Ven. Mahā Moggallāna during the course of his ascent to the summit through the inside of the mountain measured his progress in terms of leagues saying: “Now he has ascended one league, now he has ascended two leagues,” etc. On arrival at Tāvatiṁsa it was as if the Buddha’s feet rested on the head of Ven. Moggallāna who then approached the Buddha with profound respect and addressed him saying: “Most exalted lord, people will not return to their home without paying homage to you and they are anxious to know the time of your descent to the world of humans.” The Buddha asked: “Dear son Moggallāna, where, at present, is your elder brother Sāriputta?” Whereupon Ven. Moggallāna replied: “Most exalted lord, he has been keeping the Rains Retreat (Vassa) at Saṅkassa.”
The Buddha made the following reply: “Dear son Moggallāna, I will descend at the gate of Saṅkassa on the seventh day from now, which falls on the full moon day of October (Assayuja), the time for the celebration of the Great Invitation festival (Mahā-pavāraṇa). The distance between the two towns is 30 leagues, but tell the people they need not bring any food for the journey, just as they would observe the precepts and go without taking any food or provisions to the monasteries at the head of the towns and villages but to listen to my teaching on this day. Ven. Mahā Moggallāna replied “Very well, most exalted lord.” On arrival back on earth, he relayed the Buddha’s message to the people.
Buddha’s Descent from Tāvatiṁsa
The Buddha made known his departure to Sakka: “Lay devotee Sakka, the Lord of the Devas, by way of formal leave taking I am informing you that I shall be returning to the world of humans.
At the close of the Rains Retreat (Vassa), on the full moon day of October (Assayuja), Sakka created a set of three stairways, one of gold, another of ruby and another of silver, side by side, with the bases at the gate of Saṅkassa and with their upper end resting on the summit of Mount Meru. The golden stairway on the right hand side was reserved for the Devas; the silver stairway on the left-hand side was reserved for the Great Brahmas; the ruby stairway in the middle was exclusively for the Buddha.
The Buddha, on the eve of departure, stood on the summit of Mount Meru and performed the twin miracle of water and fire, and looked up at the sky. The whole region, right up to the realm of the Akaniṭṭha Brahmas, appeared as an open space, unobstructed and clearly visible and when he looked downwards, he could see Avīci hell at the bottom of the eight planes of misery; when he looked forward and sideways, in all directions, thousands of world-elements could be seen without any obstruction whatsoever. The strange scene was witnessed by all the humans, Devas and Brahmas. Thus all the Devas and Brahmas could see the human beings and human beings could see them.
The Buddha caused the emanation of the six-hued radiance from his body as he descended from Tāvatiṁsa to the world of humans, and there was no one in that crowd of spectators of 36 leagues in circumference, who did not aspire to Buddhahood when they noticed the grandeur, greatness, grace and glory of the Buddha.
The Devas came down along the golden stairway on the right hand side. The Brahmas came along down the silver stairway on the left-hand side. The Buddha alone descended by the ruby stairway in the middle. Pañcasikkha Deva on the right side of Buddha, paid homage by playing his beluva-wood harp; Suyāma Deva also came along on the right side, fanning the Buddha with a fan made of yak-tail hair; Santusita Deva came along on the same side fanning the Buddha with a fan studded with rubies, Sakka on the right hand side also blew the Vijayuttara conch shell. Devas from the rest of the world-element also came along paying homage in adoration in various ways. Brahmas came along by the silver stairway, holding the Brahmas’ white umbrella over the head of the Buddha as a gesture of profound respect.
Thus the Buddha descended to earth in the manner described above, and on arrival, stood at the gate of the town of Saṅkassa. Those people, who were gathered at Sāvatthī city, left after the morning meal, looking forward to seeing the Buddha on the Invitation (Pavāraṇa) day, at the end of the Rains Retreat (Vassa). They eventually reached the gates of Saṅkassa town as quickly and effortlessly as if they were going to the monastery at the head of their village.
Ven. Sāriputta was the first person to pay homage to the Buddha as soon as he had set his right foot on the earth on arrival from Tāvatiṁsa. All those who were also present followed suit subsequently. The spot where the Buddha had set his right foot on the earth was later regarded as a sacred place and named the Unmoveable Shrine (Acala Cetiya).
The spot, where the Buddha set his right foot on reaching the earth, on his return from Tāvatiṁsa at the end of the Rains Retreat (Vassa), after teaching the Abhidhamma in keeping with the practice of Buddhas, is also regarded as one of the sacred places termed the unabandoned places (avijahitaṭṭhāna).
Every Buddha after teaching the Abhidhamma in Tāvatiṁsa during the whole of the Rains Retreat (Vassa), on return to earth by the three stairways, had always first set his right foot on the very spot where the triple stairways were placed at the gate of Saṅkassa.
The Four Unabandoned Places
Here, as it is appropriate and needs to be specially noted, a brief mention will be made of the four unabandoned places. The permanent sacred sites utilized by all Buddhas for the same purposes with unchanging uniformity are known as the unabandoned places (avijahitaṭṭhāna). They are four in number, namely:
1. The site of the Mahā Bodhi tree, the victory throne (aparājita) where all Buddhas have conquered the five kinds of death (māra).
The very spot where there arose the unconquered throne for our Buddha Gotama had been the site of the unconquered thrones of all Buddhas. There is no change of location.
2. The Deer Park at Isipatana, where our Buddha Gotama taught the Dhamma Wheel (Dhamma-cakka), the first discourse.
This is the location where all the Buddhas had also taught the Dhamma Wheel. It is not taught at any other place.
3. The spot on which the Buddhas usually first set their right foot on their return from Tāvatiṁsa after teaching the Abhidhamma there.
The gate of Saṅkassa town is that sacred place in our Buddha Gotama’s time.
4. The location of the Buddhas’ bedstead where the four legs of the Buddhas’ bedstead usually rested without change.
The scented chamber of Buddha Gotama in the monastery of Jetavana was the site where his bedstead lay.
[A short passage which repeats information given earlier about the size of the Jetavana has been removed, see chapter 20c, under the Construction of the Jetavana for details.]
Although the size of the location of the monasteries differs through the passage of time, the location of the Buddha’s scented chamber remained the same without any change.
As stated before, Ven. Sāriputta approached the Buddha after he first set his right foot at the head of the stairway, paid homage to him and addressed him: “All the Devas and laity here are filled with adoration for you, so much that they all long to become Buddhas.” Whereupon the Buddha replied: “Dear son Sāriputta, it is true that all the humans, Devas and Brahmas love and revere the Buddhas for their being great, gracious and glorious,” and then he uttered the following verse, in preparation to a discourse which he would be teaching (Dhp 181):
Ye jhāna-pasutā Dhīrā, nekkhammūpasame ratā,
devā pi tesaṁ pihayanti, Sambuddhānaṁ satīmataṁ.
Dear son Sāriputta, all the Fully Self-Awakened Buddhas have gained mastery over absorption (jhāna) practices in five ways and they delight in these absorptions. They also abide usually in fruition attainment (phala-samāpatti) that has, as its object, the absolute truth of Nibbāna, which is free from all suffering (dukkha). Even the Devas and Brahmas of the celestial regions have made the remark with great adoration and esteem for the Buddhas, who are always abiding in full mindfulness: “How great would it be, if we who have had this rare opportunity were to become Buddhas?”
According to the Dhamma Verses (Dhammapada) commentary, 300 million humans, Devas and Brahmas were emancipated at the conclusion of the discourse; and the 500 disciples of Ven. Sāriputta became Arahats as a result.
The Attributes of Ven. Sāriputta
While still standing at the head of the stairway, the Buddha contemplated thus: “People, who gathered here at this assembly, know that Ven. Moggallāna is the greatest in the matter of absorption; Ven. Anuruddha in supernatural vision; Ven. Puṇṇa Mantāṇiputta is a celebrated teacher in Dhamma; but no one knows the attributes of Ven. Sāriputta.”
Therefore, he thought it would be proper to bring the knowledge and wisdom of Ven. Sāriputta to the limelight in some way or the other. He asked Ven. Sāriputta questions relating to the problems of ordinary average people (putthujjana), those of noble persons in the three lower paths and fruition stages (sekkha), and those of Arahats (asekkha), in the presence of all those present at the time. Ven. Sāriputta gave prompt answers to each and every question, stage by stage, concerning ordinary average persons, in the three lower path and fruition stages and the Arahats, the perfected ones, with the result that all those present came to realise Ven. Sāriputta’s state of exaltation in wisdom.
The Buddha then proceeded to say: “Sāriputta has not exceeded the average level of intelligence only now, but he had also excelled others in the matter of knowledge and wisdom, in past existences also.” He then related the Birth Story about More than a Thousand Fools (Paro-sahassa-jātaka, Ja 99) and its commentary, given here in an abridged form.
The Birth Story about More Than a Thousand Fools
Once upon a time, there lived in a forest, at the foot of a hill, more than 1,000
The great teacher passed away before the return of the senior disciple. Upon a request being made by the disciples regarding the attainment of absorption (jhāna-samāpatti) on the verge of his demise, the old sage told them: Natthi kiñci, implying the third formless absorption (akiñcaññāyatana). Anyone wishing to abide in the third formless meditation (arūpa-jhāna) must first and foremost contemplate on the concept of non-existence of the first formless absorption repeatedly. This in fact was what the great master had in his mind when he said: Natthi kiñci.
But the disciples had missed the point and misunderstood the great master to mean that he had attained nothing (Natthi kiñci literally means: “there is none”), and they looked down upon him as one who had not attained any stage of meditation attainment (jhāna-samāpatti) and they did nothing about the burial rites concerning his remains.
The great sage was accomplished in the third formless absorption (akiñcaññāyatana-jhāna) by which the formless Brahma realm is attainable but when asked by his disciples he simply said: Natthi kiñci, and passed away to be reborn in the Ābhassara Brahma realm which is attainable by the second form absorption (rūpāvacara-jhāna). This is because the four formless Brahma realms are not befitting (abhabba) for Bodhisattas.
On his return with suitable medicine, the senior disciple was told that the great teacher had passed away. He asked his juniors if they had asked him anything. They replied: “Aye, we asked, but Natthi kiñci was his reply, and he must, therefore, have gone without attaining any absorption (jhāna) level whatsoever.”
The senior disciple explained to them thus: “You have no idea of what the great master meant. Our great teacher is endowed with the third formless absorption.” He thus gave them a correct interpretation again and again to convince them.
But his correct answer simply fell on deaf ears. When the great teacher, the Bodhisatta, then living as an Ābhassara Brahma, came to know about the unhappy situation, he contemplated that he should reveal the truth by removing the doubt entertained by those ignoramuses, who were groping in the dark. Therefore, the great sage descended from the Ābhassara Brahma world to the world of humans. Positioning himself high above the roof of the hermitage with great power, and wishing to praise the senior disciple’s wisdom, he uttered the verse (Ja 99):
Paro-sahassam-pi samāgatānaṁ,
kandeyyuṁ te vassa-sataṁ apaññā,
eko va seyyo puriso sapañño,
yo bhāsitassa vijānāti atthaṁ.
Those without any knowledge may cry for 100 years but they will have no idea whatsoever of what their master meant to say. The only person, among an assemblage of over 1,000 persons, capable of understanding what was meant, is worthy of praise.
The great teacher returned to the world of Brahmas after teaching the discourse. All the recluses attained absorption (jhāna-samāpatti) as a result of his visit, and they were reborn in Brahma worlds after death.
In winding up the discourse, the Buddha revealed that Ven. Sāriputta was then the senior disciple and he was the Great Brahma in the Ābhassara Brahma realm.
The Discourse Where Sāriputta Asked Questions
After the Buddha had taught the preceding discourse, Ven. Sāriputta put forward a questionnaire concerning the suitable and desirable abodes, lawful resorts for alms, meditation practices, etc. for the benefit of his disciples who were undergoing training under his personal supervision. These were presented to the Buddha in eight verses and
1. I, Sāriputta, have hitherto never seen or heard of a great sage of a sect, who has come into his mother’s womb from the celestial abode of Tāvatiṁsa, who speaks so pleasantly and is endowed with the power of performing miracles, with all the greatness, graciousness and glory of a Fully Self-Awakened Buddha.
2. All the humans, Devas and Brahmas have seen him truly as one who has dispelled the darkness of delusion, as one who is peerless and unique, enjoying the calm state of absorption (jhāna), and the serene and tranquil state of Nibbāna. All the humans, Devas and Brahmas have looked upon him as the possessor of the five eyes.
The five eyes are: 1) The human eye (maṁsa); 2) the divine eye (dibba-cakkhu); 3) insight-wisdom (pañña-vipassanā); 4) the all-seeing eye (samanta-cakkhu); and 5) the Buddha eye (Buddha-cakkhu).
3. Most exalted Buddha, who is free from the two defilements of clinging and wrong view, one who is not to be moved or shaken by worldly vicissitudes, one who has never tried to attract the attention of people by trickery, who has come to the gate of the city of Saṅkassa as the leader of a sect I, Sāriputta, have come to this place with the object of presenting to you problems for your solution in the interest of my disciples.
4-5. How many fearful and offensive sense objects are there, that are harmful to a noble monastic, who retires through fear and loathing of the dangers of birth, etc., to the quiet root of a tree, a cemetery, a secluded place or a short-legged bedstead in a cave?
6. How many kinds of danger are there to suppress, which a noble monastic may encounter as he speeds his way to the strange yet unattained land of Nibbāna, in his lonely forest hermitage on the outskirts of a town or village?
7. What are the words which a noble monastic may speak? What are the lawful resorts for a noble monastic? What are the meditation practices a noble monastic should develop with intensity?
8. How should a noble monastic observe the precepts with steadfastness, mature judgment and clear mindfulness to discard the dust of the defilements, just as a goldsmith purifies gold?
Thus Ven. Sāriputta presented eight verses, of which the first three verses are in praise of the attributes of the Buddha, and the remaining five are regarding the practice which his 500 monastics should observe.
1. Dear son Sāriputta, there are two things that a person of good birth who is pursuing path-knowledge, and who retires to a place of seclusion through fear of transient existence, ought to know: The way to live in peace and tranquillity and the practice to be cultivated. I will preach to you these two things as I know them from practical knowledge and not simply by inference.
2-3. Dear son Sāriputta, a person of intellect and mindfulness should not get frightened or be shaken when he comes into contact with five kinds of dangers, such as: Gadflies, mosquitoes, flies; snakes, scorpions, centipedes, mice; burglars and robbers; quadrupeds, such as lions, leopards and tigers; people outside of the teaching without faith in the Three Treasures who cause inconvenience by their annoying antagonistic views and questions. One should not get alarmed or frightened by those five kinds of terrible objects, just described.
4. Disease, hunger, cold, heat, and, when the noble monastic experienced inconvenience through contact with any of these dangers, he must resist or put up with them, as such sensations and ailments are conducive to the arising of the ten modes of wrong conduct by deed, word and thought. He should protect himself by means of earnest effort (sammappadhāna).
In answer to the question the Buddha mentioned these 5 kinds of internal enemies. Having dealt with these questions, the Buddha proceeded to deal with the rest of the questions in 9 verses as enumerated below.
5. A noble monastic must always refrain from stealing and lying; he must wish for the well-being of both those who still have taints of craving (tasa) and those who have already eradicated craving (thāvara). He must dispel all ten modes of wrong deeds, in short, the group of unwholesome deeds, as they are the associates of Māra.
The four modes of moral conduct as prescribed in this verse are: Avoidance of stealing and lying, wishing for the well-being of all fellow men and abandoning of immoral conduct.
6. A noble monastic must not yield to anger (kodha) and unrestrained conceit (atimāna). The root causes of these two unwholesome factors are six in number: ignorance (avijjā), wrong attitude (manasikāra), self-conceit (asmimāna), lack of sense of conscience (ahiri), lack of concern over the evil consequences of misdeeds (anottappa), and distraction (uddhacca). These root causes must be up-rooted or extirpated. In addition, a sense of affection and hatred must be overcome by a state of balance of the mind or equanimity.
By this, four practices are described: Anger and conceit must be discarded; the six root causes of these must be removed; and objects of affection and hatred must be avoided by means of equanimity.
A noble monastic is required to cultivate comprehension and develop the ten contemplations. With the force of joyful satisfaction (pīti) developed thereby, the aforesaid enemies, both internal and external must be abandoned.
This is the Buddha’s exhortation for the expulsion or destruction of internal and external enemies by means of the contemplation of the ten (anussati) recollections which are the ten contemplations or reflections on the Buddha, the Dhamma, the Sangha, morality (sīla), charity (cāga), the gods (Devatā), death (maraṇa), the body (kāyagatā), the breath (ānapāna) and calm (upasamana). For details, see the Path of Purification (Visuddhi-magga) chapters VII and VIII. Joy (pīti) arising from meditation should be utilized as a means of developing forbearance. This is a means of overcoming those forces of the enemy.
7. One should overcome disinterestedness in a hermitage of seclusion and through development of meditation by such means of expediency so as to ensure a full measure of success. Such means of expediency should also be adopted in defeating the four causes of lamentation enumerated below.
Four Causes of Lamentation
1. What kind of food shall I have to eat today: is it rice, or barley cake, or fish, or meat?
2. At what place will I have to eat: at the palace of the king, or the house of a Brahmin or of a rich man?
3. I had to sleep miserably last night: on a plank of wood, a coarse mattress, a piece of leather or a heap of grass.
4. In what kind of luxurious place shall I have to sleep tonight: on an ornamented bed, or a four-legged bedstead?
These four kinds of reflections or speculations are known as the four causes of
8. A monastic, cultivating the practice of morality (sīla), concentration (samādhi) and wisdom (paññā), being free from the impediments (paḷibodha), such as an attachment to clan, sect, shelter and requisites, should abandon the worries connected with food and lodging. These four types of worries should be given up.
A noble monastic is apt to lament under pressure of such anxieties or worries. He is therefore required to cut off all four impediments such as attachment to clan or supporter, members of his sect, dwelling place and requisites.
When a monastic acquires food and robe lawfully at proper times, he should have the sense of judgment or moderation in accepting and using them with a view to promoting the sense of contentment.
As regards the matter of judgment or moderation, a monastic should take into consideration the quantity of objects for offering, the extent of the supporter’s intention, and the extent of one’s requirement. In case the quantity of objects outweighs the intention of the supporter, the recipient should be content with a limited amount of alms. When the amount of alms available is comparatively smaller than what the supporter has in mind to offer, the recipient should still receive only limited amount of alms. Where the amount of alms is large enough to satisfy the wishes of the supporter to offer large amount of alms, the recipient should still receive just enough to meet his own requirements. Hence the term denoting receiving just the amount required: the utilization or consumption of the four requisites by way of retrospection is known as receiving by knowing the right measure (paṭiggaha-mattaññutā).
9. A noble monastic, having guarded himself against unwholesome states by observing the two sets of observance in respect of receiving and utilizing the four requisites, should enter the towns and villages with an agreeable deportment, and avoid the use of harsh words, even in dealing with those who have calumniated him.
It means that a noble monastic should receive and utilize alms in accordance with the two modes of moderation, should move about with proper deportment in towns and villages, and, should refrain from the use of harsh words even when one deals with those who had calumniated him.
10. A noble monastic should keep his eyes cast downwards, should not wander about. He should endeavour to attain the absorptions (jhāna) that have not been attained, to acquire the five kinds of mastery over the absorptions that have been attained; should sleep mindfully, only four hours a day and only in the middle watch of the night, and spend the rest of the day, sitting or walking while observing the precepts incumbent on a monastic. Through such activities, equanimity is developed by means of the fourth absorption. When the mind is well-composed, sensuous thoughts (kāma-vitakka), sensuous perceptions (kāma-saññā) and a restless movement of hands and feet through worry and scruples (kukkucca) are restrained.
11. Any instruction given by one’s preceptor, such as: “This is not right and proper,” should be noted, regarded with sincere delight and gratitude. Ill-will or an unfriendly attitude towards one’s associates should not be entertained. It should be eradicated as a thorn is eradicated. Only faultless speech should be made, never talk beyond the scope of the discipline of morality, concentration and wisdom or beyond the limits of time.
One will be liable to be criticized and reproached for a breach of precepts and moral conduct, for wrong view and for a wrong mode of livelihood. It is, therefore, necessary to refrain from such immoral conduct, even in thought, not to say in physical or verbal acts.
12. Dear Sāriputta, besides this, in this world, there are five kinds of stains: passion for visible forms (rūpa-rāga), passion for sounds (sadda-rāga) passion for smells (gandha-rāga), passion for tastes (rasa-rāga) and passion for touches (phoṭṭhabba-rāga). All such passions should be removed by the practice of morality, concentration and wisdom with mindfulness. Constant practice will enable the monastic to overcome these five stains.
The five kinds of stains should be done away with by observance of the three trainings
13. Once these five kinds of stains are done away with, the monastic will no longer take delight in the five objects of sensual pleasures. That monastic, having mindfulness and emancipated from the grip of the hindrances, contemplates at the appropriate time all that is conditioned as impermanent, unsatisfactory and unsubstantial with resolute steadfastness. His mind will become composed, and he will penetrate through the dark mass of defilements.
The Buddha thus answered the questions of Ven. Sāriputta with a view to pave the way stage by stages that invariably leads to the Arahat fruition stage. The 500 disciples of Ven. Sāriputta became Arahats at the conclusion of the discourse, and 300 million Devas and humans were emancipated through realization of the four noble truths.