28: The 10th Rains Retreat (Pāḷileyyaka)
Bālakaloṇaka was the feudal village of the wealthy Upāli. The Buddha went to that village without telling either his chief disciple or any great disciple, not even Ven. Ānanda. Like a bull elephant that leaves his herd, he went there all by himself, taking his bowl and robe.
For there would be no living being whom the Buddha was to enlighten during the coming tenth Rains Retreat (Vassa). His lone departure from Kosambī city was a device to admonish the contentious and quarrelsome monks. He set off to Pāḷileyyaka forest and on his way, as he wanted to gladden and bolster up the elder Bhagu, who was then staying in solitude in a forest-dwelling with Bālakaloṇaka village as the resort for alms.
When the Buddha thus went alone, 500 monks said to Ven. Ānanda: “Ven. Ānanda, the Buddha has set out by himself. Let us follow him!” Ānanda then replied: “Brethren, when the Fortunate One packs up his beddings, takes his bowl and robe and sets out alone without any attendant monk and without asking the Saṅgha for leave, then it is his wish to go unaccompanied. A disciple should act in accordance with the will of his teacher. Therefore, these days you should not follow the Master.” Thus Ven. Ānanda did not let them go, nor did he himself follow the Master, knowing the Buddha’s wish.
When Ven. Bhagu saw from afar the Buddha coming alone to Bālakaloṇaka village, he prepared the seat, kept the water ready for the Buddha to wash his feet, and the board to wash his feet on and the potsherd to rub them with. He welcomed the Buddha and took his bowl and robe. Sitting on the seat prepared by Ven. Bhagu, the Buddha washed his feet and asked Ven. Bhagu, who was seated in a reverent posture at a suitable distance: “Are you fit and well, monk? Do you have enough food? Do you get alms without hardship?” – “Venerable sir, I am alright. I have enough food. I get alms without hardship.” The Buddha then gave a talk on the benefit of living in solitude and then he proceeded to the Eastern Bamboo Grove.
Anuruddha, Nandiya and Kimila
At that time, the three venerables: Anuruddha, Nandiya and Kimila were living in the Eastern Bamboo Grove. When the watchman of the grove saw from a distance the Buddha approaching, he mistook him for an ordinary monk and tried to block the way saying: “Monk, do not enter this grove. Three noble clansmen, who are bent on their own welfare, reside in this grove. Do not cause discomfort to them.”
Just as a hungry man longs for food, a thirsty man longs for drinking water, a man oppressed by cold longs for heat, a man oppressed by heat longs for cold, or a sad man longs for happiness, even so the Buddha, being weary of the disunited and contentious Kosambī monks, pondered as to who the virtuous men living there could be. While so doing, there appeared in his vision these three noble clansmen. Wishing to encourage them, he considered thus: “If I do so, this would be a good way to admonish the Kosambī monks.” Hence he made his visit to the Eastern Bamboo Grove, the abode of the said three good monks.
The grove where Ven. Anuruddha and others were dwelling was fenced, guarded and conserved by its owners so that the fruit, flowers, gum and wooden buildings in it might be safe from depredation by all sorts of people.
When the watchman saw from afar the Buddha coming, he thought: “Here in this grove are the three worthy people still living in harmony. Quarrels and disputes tend to arise at any place where another person resides. Such a person might move about, attacking and destroying like a wild bull with sharp horns and such destruction could bring about dissension that makes it impossible for two persons to get along together. This visiting monk might create discord at one time or another and destroy the united and happy stay of the three noble people. He seems impressive, he has golden colour and looks like one who is fond of good food. From the time he arrives here, by praising his lay followers, who would offer him good meals, and by doing this and that, he might undermine the mindful monastic life led by the three good monks.
Besides, there is accommodation only for the three: There are only three lodges, three walks, three day retreats, three couches and three boards. There is nothing extra. This big monk, a newcomer, has a bulky body; perhaps he could be a recluse of long standing. He might displace the present occupants at an improper time, thereby making them unhappy in every respect.” Thus thinking, he forbade the Buddha’s entry into the grove saying: “Do not disturb their comfort!” as he totally did not want the unhappiness of the worthy monks.
It may be questioned: Did the watchman try to stop the master knowing that he was the Buddha or did he do so unknowingly? The answer is: he did so unknowingly. When the Buddha went about with the splendour of a Buddha in the company of monks, everybody recognized him without asking: “Who is this man?” But now as he went to the Eastern Bamboo Grove wishing: “Let nobody know of my being a Buddha,” he covered his radiance and other Buddha glories by means of his supernormal powers as if he had hidden them all under a drapery and he moved along incognito as the big full moon that is covered by clouds, personally taking his bowl and robe. The watchman stopped the Buddha because of his ignorance of the Awakened One.
While staying at his day retreat, Ven. Anuruddha overheard the watchman’s word: “Monk, do not enter this grove!” and thought to himself: “Only we three are dwelling in this grove; there is no other resident here. The watchman was speaking as though he were communicating with a monk. Who could that monk be?” He then rose and standing at the door he looked over the road and saw the Buddha.
On the part of the Buddha, as soon as he caught a glimpse of Ven. Anuruddha, he emitted the radiance of his body. Splendid with the various major and minor marks, the body gave out light that was glorious like a strip of golden cloth spread out. Then it occurred to Ven. Anuruddha: “Like a man who stretches his hand to grasp by the neck a cobra with its hood erected, the poor man does not know that it is the Buddha whom he is dealing with, the foremost personality in the world. He speaks as if he were dealing with an insignificant monk.” So he commanded his man saying: “Watchman, do not stop the Buddha! Here comes our master, the Fortunate One!”
Ven. Anuruddha did not welcome the Buddha alone, for he considered: “We three are staying here in harmony at present. If I alone were to welcome the Buddha, it would not make for harmonious living. I will bring my friends and do the welcoming together with them. My friends too adore the Buddha just as I do.” Wishing to meet the Buddha with his two friends, he went to their day retreats and called out to them. “Come, brethren! Come, brethren! Our master, the Fortunate One, has arrived!” Then the three venerables extended their welcome to the Buddha in unison, one taking his bowl and robe, another preparing the seat and the third keeping the water, the board and the potsherd ready so that he might wash his feet.
Herein with his hands red like a newly blossomed lotus, the Buddha took
After respectfully doing obeisance to the Buddha, the three venerables took their proper seats. Then the Buddha asked: “How are you, my dear Anuruddhas? Are you all fit and well? Do you have enough food? Are you free from hardship in getting food?”
Ven. Anuruddha replied: “Fortunate One, we are fit and well. We have enough food. It is not hard for us to get food.”
Herein, of the three monks Ven. Anuruddha was the most senior. If honour be shown to Anuruddha, the senior-most venerable, it follows that honour was shown to the juniors as well. That was why the Buddha addressed Ven. Anuruddha by name. Alternatively, in the Pāḷi text the name Anuruddha has a plural case-ending literally meaning: “My dear Anuruddhas,” in his address the Buddha used what is known as the elliptical method (virūpeka-sesa) covering also the remaining two venerables.
Again, the Buddha asked: “In living together, do you have harmony and happiness, Anuruddhas, without dispute, and like milk and water do you mix well, looking upon one another with amiable eyes?” – “We really have harmony and happiness, knowing no disputes,” Anuruddha answered, “And we mix well like milk and water, looking upon one another with the eyes of amity.” – “How do you manage to do so, Anuruddha?” the Buddha asked further.
This Ven. Anuruddha explained: “Fortunate One, living in this grove, I consider thus: ‘Great indeed is my gain! I have attained a great fortune, for I am sharing this dwelling with these co-residents of such good nature! Fortunate One, towards these two friends I perform physical acts, verbal acts, and mental acts with loving-kindness (mettā), both in their presence as well as in their absence. Fortunate One, thinking: “If I practise setting aside my will, and act according to theirs, that will be good,” and so I practise giving priority to their will over my own. Fortunate One, though we three are of different bodies, we are, as it were, of one and the same mentality.’ ” Thereafter Ven. Nandiya and Ven. Kimila spoke to the Buddha in the same way.
Herein with reference to the words said of the performance of physical, verbal and mental acts with loving-kindness, whether in the presence or in the absence of others, the physical and the verbal acts in the others’ presence took place while living together; the same two acts in the others’ absence took place while living apart; the mental acts, however, happened while living together or while living apart.
To elaborate: When a fellow monk saw a couch, a board, a wooden article or an earthenware misplaced by another monk, he did not ask insolently: “Who has used this?” Instead he picked it up and restored it to its proper place as though he himself had misplaced it. Moreover, he cleaned any place that needed cleaning. Thus the physical act performed by one was performed with loving-kindness in the presence of others.
When one of the co-resident monks went away, either of the remaining monks similarly restored the monastic articles left behind in disorder by the departed monk. He cleaned any place that needed cleaning. The physical act thus performed was that performed with loving-kindness in the absence of others.
Living together with other venerables, one spoke with them sweet and delightful words, appealing words, words worthy of lifelong remembrance, words of the Dhamma; one gave an audible talk on the Dhamma, discussed the Dhamma, and put questions and gave answers to them. Any of these varied verbal acts and others of his, was performed with loving-kindness in the presence of others.
When the others left for another place, the remaining monk, Ven. Anuruddha, for instance, extolled their virtues saying: “My dear friend Ven. Nandiya or Ven. Kimila is endowed with such moral virtues and practical virtues.” His verbal act of this kind was that performed with loving-kindness in the absence of others.
“May my friend Ven. Nandiya or Ven. Kimila be free from harm! May he be free from any hatred and ill-will that are perverse and destructive! May he be happy both physically and mentally!” Such a mental act of focusing his thoughts of goodwill towards others in their presence as well as in their absence was performed with loving-kindness on both occasions.
How did each of the three venerables put aside his own idea and act in accordance with that of the others? Suppose one’s bowl should show wear, another’s robe should get dirty and the third’s meditation cell was littered and needed tidying, while these three things should happen simultaneously, if the owner of the bowl said first: “My bowl has been worn; I have to make a new bowl by baking,” then the others would not say: “My robe is dirty and I have to wash it,” or “I have to remove the litter from my meditation cell.” Instead, they would enter the forest and the other two would lend a hand in baking the bowl. Only after finishing the task of baking would they wash the robe or tidy the cell. If the second monk said first: “I have to wash my robe,” or the third said first: “I have to remove the litter,” the others would similarly attend to it and only after getting it done would they turn to their own business. This was the way how one fulfilled the others’ wishes, leaving aside one’s own.
Having thus asked about the value of the unity (sāmaggi-rasa) of the three persons and having known thus of the full value of their unity, the Buddha desired again to question them about the signs of their heedfulness (appamāda-lakkhaṇa) and asked: “Anuruddhas, how is it; do you abide inclined towards Nibbāna by putting in great effort and without negligence?” – “Fortunate One,” answered Ven. Anuruddha, “We do indeed abide inclined towards Nibbāna by putting in great effort and without negligence.” Again the Buddha asked: “How do you abide inclined towards Nibbāna by putting in great effort and without negligence?”
Ven. Anuruddha replied: “Fortunate One, one resident in this grove, after coming back before others from the alms round in the village, prepares seats, keeps the water and board ready for washing the feet, and places the potsherds for rubbing them with; he sets the vessels ready for placing the first portions of food; he fetches the water for drinking and the water for other purposes.
The monk, who returns later from the alms round in the village, partakes of the remaining food, in case he desires. If he does not, he disposes of it at a place where there is no green grass or plants; or he throws it into the water that has no small creatures; he folds up the seat; he restores the water, the board and potsherds to their proper places; he does so with regard to the vessels after washing them; he stows away the water pot for drinking and those for other purposes; he sweeps the mess-room.
If he finds any water pot empty, whether for drinking, or for general use or for the bathroom, he fills it. If it is heavy, he calls another monk by giving him a signal with his hand and the two carry it with their joined hands. Fortunate One, we do not utter a word for the purpose of carrying the water pot. Fortunate One, once in every five days we pass the time fruitfully by discussing the Dhamma throughout the night.
Herein, a remarkable thing was that these venerables did not go together on alms round; as they delighted in fruition attainment (phala-samāpatti), they rose, did early ablution, fulfilled their duties, retired to their respective meditation cells and engaged in fruition attainment for a certain resolved period.
Of the three venerables, the one who rose from the fruition attainment for the resolved period before the others went out ahead of them for alms. On his return, he came to know that: “The other two are late; I have come back early,” he then covered his bowl, prepared the seat and did other things. If he had food in his bowl just enough for himself, he simply sat down and ate it. If the food was more than enough, he put the first portion into the vessel, covered it and ate his portion. Having eaten, he washed the bowl, dried it, put it into its bag and, taking his bowl and robe, he went to his day retreat.
When a second monk came to the dining room, he perceived: “One has come ahead of me; the other is later than me.” If he saw enough food in his bowl, he simply sat down and ate it. If the food was less than enough, he took some food left behind by the first monk from the vessel. If the food in his bowl was more than enough, he first put the surplus portion into the vessel and ate his meal just to sustain himself and, like the earlier monk, went to his day retreat.
When the third one came to the dining room, he understood: “The other two have come and gone before me, I am the last.” And he partook of his meal in the manner of the second one, after finishing his meal, he washed the bowl, dried it and put it into its bag and stowed the seat away. He threw away the remaining water from the drinking water pot and also that from the pot for general use and kept the pots upside down. If there was any leftover food in the vessel, he discarded it on the ground where there was no green grass or into water free from tiny living creatures and washed the bowl and stowed it away. After sweeping the mess-room, he removed the dust and kept the broom at a place free from termites and, taking the bowl with him, he retired to his day retreat. Such was the daily routine of the venerables at the dining hall outside the dwelling in the forest.
Fetching water for drinking and for general purpose was a duty done in the dwelling place. If one of the three noble venerables saw a water pot empty, he carried the pot to the pond, washed it both inside and out, filled it with water through a filter, and, if the pot proved too heavy for him, he placed it near the pond and called another person by gesture. In seeking a helping hand, he never made a sound by mentioning or without mentioning the other person’s name.
Because if he were to cry for help by mentioning somebody else’s name, it would be a disturbance to the meditation of the monk concerned. That was why he never cried out the name. Should he make a sound calling somebody without mentioning his name, both monks would come out from their meditation cells, vying each other to get to the caller first. In that case, since it was a job that could be done only by two, the third one would find himself unwanted and his meditation engagement would be interrupted unnecessarily. For this reason the caller did not make a sound without mentioning the name.
If he were not to make a sound, how did he try to get help? After filling the pot through a filter, he approached the day retreat of another monk, making no sound with his footsteps; seeing him he called him by a hand gesture that attracted him. Thereafter the two monks joined their hands, carried the pot together and kept the water for drinking or for general use.
With reference to the words: “Once in every five days we would pass the time fruitfully by discussing the Dhamma throughout the night,” the fourteenth, the fifteenth, and the eighth of the bright or the dark fortnight, these three days served as the three occasions on which the Dhamma was usually heard. Without disrupting
A further explanation: For other monks, the time of their going on alms round, leaving the dwelling for alms, adjusting the lower garment, putting on the upper robe, making a round, teaching the Dhamma, expressing their appreciation of the alms giving, partaking of alms food on return from the town or the village, washing the bowl, putting the bowl into the bag, and stowing away the bowl and robe, these were the eleven occasions on which they prolonged their talks that had nothing to do with heedfulness and thereby they became negligent of their meditation duties.
Ven. Anuruddha, therefore, meant to say: “As for us, even on these occasions which cause others to indulge in loose talk, opposed to meditation, never have we done such a thing as prolongation of speech that is opposed to meditation and that is outside meditation though we may be physically free from engagement as practical meditation (vihāra-samāpatti) was uncalled for on these occasions.” He thereby explained the signs of their heedfulness at its height even at times when others were negligent. By these words, he further meant to indicate that there was no negligence at all on their part by not being absorbed in practical meditation on the occasions other than the aforesaid eleven.
Pāḷileyyaka Forest
As has been said above, the Buddha, having explained the advantages of living in solitude to Ven. Bhagu at the village of Bālakaloṇaka for half a day and the whole night, entered the village of Bālakaloṇaka for alms the following day with Ven. Bhagu as his companion. After sending him back from that very place, the Buddha went alone to the Eastern Bamboo Grove with the thought: “I shall meet the three clansmen who are living in harmony.” He talked to Vens. Anuruddha, Nandiya and Kimila about the benefits of living in harmony, and having asked them to remain there at the Eastern Bamboo Grove, he proceeded alone and arrived at Pāḷileyyaka village. The following account is drawn from the Vinaya the Great Division (Mahā-vagga) commentary and sub-commentary.
The villagers welcomed the Buddha and made offerings to him. Having constructed a dwelling for him in the forest, named Rakkhita, near the village, they requested him: “May the Fortunate One stay here at this Rakkhita forest-dwelling.” In the Rakkhita forest there was a huge Sāla tree named the Auspicious Sāla (Bhadda-sāla) near the Buddha’s dwelling place. The Buddha stayed near that tree having his dwelling in the forest with Pāḷileyyaka village as his alms resort.
Then it occurred to him as he was staying in solitude: “I could not live at ease, being with the Kosambī monks who indulge in disputes under my eyes or in my absence and created quarrels in the Saṅgha. Now that I am alone and unaccompanied, away from those disputing and quarrelling monks, my stay is happy.”
Pāḷileyyaka Elephant
At that time, there was a certain full grown male elephant, the leader of a herd, living still with young males, females, courting males and sucklings. Living in this manner, he had to feed on the grass without tender tips; all the branches and twigs brought down from the trees by him were eaten up by other elephants. He also had to drink muddy water. Besides, when he rose from the ford, females went past him, and knocked against him.
Then it occurred to him: “Living with such members of my herd compels me to eat
Herein Pāḷileyyaka was originally the name of the village. The original name of the forest was Rakkhita. Since the Rakkhita forest was near the village of Pāḷileyyaka, it was also called Pāḷileyyaka, because it was close to the village. The elephant that had come to that forest was also referred to as the Pāḷileyyaka elephant-king.
When the elephant was sick of living with the herd and entered the forest he saw the Buddha seated at the foot of the Sāla tree. On seeing him, he felt calm, like a man who has his grief allayed by the water from 1,000 pots. With devotion in his heart, he was attracted to the Buddha and stood near him. From that time onwards, as his daily routine, he swept the ground around the Auspicious Sāla tree and the Buddha’s dwelling place with a twig so that the ground might be cleared of grass and plants, he brought water to the Buddha for washing his face, he fetched water for his bathing, he offered a small twig to be used as a tooth-cleaner, he brought sweet, delicious fruits of different sizes and offered them to the Buddha, who took them for food.
With his trunk, the elephant brought firewood. By rubbing the fire sticks with one another, he produced fire, into which he put stones to bake them. When the stones became hot, he rolled them down into a stone basin by means of a stick; then he tried to ascertain whether the water was hot enough or not; if he knew it was, he approached the Buddha and stood near him. Perceiving that the elephant wanted him to bathe, the Buddha went to the stone basin and bathed. In the same way did the elephant also keep the drinking water. What should be taken as remarkable from this is that the Buddha drank boiled water that had been cooled.
When the Buddha The following is based on the commentary to Dhp 6 (DhpA 5, Kosambaka-vatthu). entered the village for alms food, the Pāḷileyyaka elephant carried his bowl and robe on his head and went along with him. When the Buddha reached the edge of the village, he said to the elephant: “Pāḷileyyaka, it is not fit for you to follow me beyond this point. Get me my bowl and robe!” Thus he let the elephant put down his requisites from his head, and, carrying them by himself, he entered the village.
The elephant waited at the same spot until the Buddha returned and when the latter came back, he greeted him and in the previous manner, he took his bowl and robe. On arriving home in the forest dwelling, he placed them in their proper place; and waiting on the master, he fanned him with a twig. When night fell, thinking: “I will give protection to the Buddha,” he held a big stick with his trunk and roamed in the forest till dawn to ward off any danger from lions, tigers and leopards.
From that time onwards, the huge forest came to be known as Pāḷileyyaka Rakkhita Forest, for it was guarded by the Pāḷileyyaka elephant.
He performed in like manner all his duties beginning with offering of the water for the Buddha to wash the face at daybreak. In this way the Buddha spent the tenth Rains Retreat period in the Pāḷileyyaka forest, receiving service rendered by the Pāḷileyyaka elephant.
Criticism of the Kosambī Monks
While the Buddha was thus spending the Rains Retreat (Vassa) in the Pāḷileyyaka forest, the wealthy
Many male and female devotees, citizens of Kosambī, agreed saying among themselves: “These Kosambī monks, who have been ordained by the Fortunate One, are not united in spite of his efforts to unite them. On account of them, we have long been deprived of the chance to behold the master. We will give no seats to them, nor will we pay respects!” From that time onwards, the quarrelsome and contentious monks of Kosambī were no longer treated with respect much less with the four requisites.
Because of the scarcity of food and starvation, the monks became emaciated day by day and came to their senses after a few days. They confessed their faults and apologized to one another with salutations; they also begged the laity’s pardon, saying: “We have become united, supporters, please treat us as before!” – “Have you tendered your apology to the master?” asked the lay people. “No, supporters, I have not, not yet.” – “Then you had better do so. After doing so, we will treat you, sirs, as before,” replied the lay people tactfully. Since it was a Rains Retreat (Vassa) period, the monks did not dare to visit the Buddha and had to pass the three months of the Rains Retreat miserably.
The Monkey Inspired by Pāḷileyyaka Elephant
Enjoying the service of Pāḷileyyaka elephant the Buddha stayed happily in the Pāḷileyyaka forest for the three Rains Retreat (Vassa) months. At that time, a monkey, seeing the daily duties performed actively and energetically by the Pāḷileyyaka elephant, became inspired and thought to himself: “I too will do some deeds of merit towards the master.” One day, while roaming about, he found a tree-branch with a honeycomb devoid of bees, broke it and brought it with the broken branch to the Buddha. He then cut a plantain leaf, on which he placed the honeycomb and offered it to the Buddha. The Buddha accepted it.
The monkey watched to see whether the Buddha would enjoy it or not, and he saw him remaining in his seat and just holding the honeycomb without eating it. The monkey investigated, wondering why. He took the honeycomb by its edge and turned it round, only to see the bee-eggs, which he slowly and gently removed and offered it again to the Buddha. Then only did he eat it.
So elated was the monkey that he joyously danced about, moving from one tree branch to another. While so doing, both the branches, which he was holding with his hand and which he was treading on, broke off and fell on a tree stump. With his body pierced by the stump but with his mind devoted to the Buddha, he died and was reborn in a golden mansion measuring 30 leagues in the Deva abode of Tāvatiṁsa. He was known as Makkaṭa Deva, the monkey god, having 1,000 female celestials as his retinue.
Pāḷileyyaka Elephant’s Thought
To Pāḷileyyaka elephant, who had been fulfilling his daily duties to the Buddha in the aforesaid manner, it occurred thus: “Associated with young males, females, courting males and sucklings, I could not live in peace formerly. I had to feed on the grass without sprouts; all the branches and twigs brought down from trees were devoured by the others. I had to drink unclean water. What is more, female elephants showed no regard for me and I was rudely jostled by them when I came up from the water. Now that I have departed from them, I can live alone in peace.”
Knowing his own peaceful life away from his companions and knowing also the thought of Pāḷileyyaka elephant, the Buddha breathed forth this exalted utterance (udāna):
Etaṁ nāgassa nāgena, īsādantassa hatthino,
sameti cittaṁ cittena, yad-eko ramatī mano.
Being alone in this forest named Rakkhita I, the teacher of the three classes of beings, humans, Devas and Brahmas, take delight. In the same way, this elephant, named Pāḷileyyaka, delights being alone in this very forest. Therefore, the thought of Pāḷileyyaka elephant, who possesses the pole-like tusks, is the same as mine, who has been named the Buddha-nāga, the elephant-like Buddha, living in the seclusion of the forest.
Ven. Ānanda’s Entreaty to the Buddha
The Buddha, observing Rains Retreat (Vassa) in the forest of Pāḷileyyaka, enjoying the service rendered by Pāḷileyyaka elephant, became well-known throughout the whole of Jambūdīpa. The wealthy Anāthapiṇḍika, the monastery supporter Visākhā and other high-born residents of Sāvatthī sent messages to Ven. Ānanda saying: “Venerable sir, kindly help us to get an opportunity to see the Fortunate One!”
Five hundred monastics who had been staying all over the place approached Ānanda at the end of the Rains Retreat (Vassa) and made a request to him with these words: “Friend Ānanda, it has been long since we last heard a discourse from the master. Friend Ānanda, we beg you. We would like to have a chance again to listen to the Fortunate One.”
Then Ven. Ānanda went to the Pāḷileyyaka forest leading the 500 monks, but he thought that it would not be nice to draw near the Buddha together with such a large crowd, as the Buddha had been living a solitary life for the whole Rains Retreat (Vassa). He, therefore, left the monks somewhere else and approached the Buddha by himself.
On seeing Ven. Ānanda, Pāḷileyyaka elephant rushed to him carrying a stick in the grip of his trunk, for he mistook him for an enemy. When the Buddha saw this, he stopped the elephant saying: “Go away, Pāḷileyyaka, go away! Do not block his way. This monk is my attendant.” The elephant then dropped the stick and made a gesture to express his desire to take Ven. Ānanda’s bowl and robe. But Ven. Ānanda refused to hand them to him.
Then the elephant thought: “If this monk were conversant with the rules of an attendant, he would not put his requisites on the stone slab which is the seat of the master.” Ven. Ānanda laid down his bowl and robe on the ground.
Never does a well conducted person or a man versed in duties place his belongings on the seat or the bed of the respected teacher.
After paying obeisance to the Buddha, Ven. Ānanda sat down in a blameless place. “Dear son, Ānanda, did you come alone?” asked the Buddha. When informed that he came together with 500 monks, the Buddha inquired further: “Where are those 500 monks now?” – “I came, having left them somewhere else, as I did not know the inclination of the Fortunate One,” replied Ven. Ānanda. “Bring them here, dear Ānanda,” the Buddha ordered.
As had been ordered by the Buddha, Ven. Ānanda called the 500 monks who came and paid respects to the Buddha and took their appropriate seats. When the Buddha had exchanged friendly greetings with them, the monks said to the Buddha: “You, Fortunate One, are gentle partly because you have become a Buddha and partly because you come of an aristocratic family. You have done a difficult thing by living all by yourself for the whole Rains Retreat (Vassa). It seems that you have had no one to attend to your needs, nobody to bring you the water for washing your face and so on.” – “Monks,” said the Buddha, “Pāḷileyyaka elephant has fulfilled all the duties due to me. In fact, one who has a good companion of such a nature should live with that companion. In the absence of such a companion only a solitary life is praiseworthy. He then gave the following three verses
Sace labhetha nipakaṁ sahāyaṁ,
saddhiṁ caraṁ sādhu-vihāri-dhīraṁ,
abhibhuyya sabbāni parissayāni,
careyya tenattamano satīmā.
When a mindful person obtains a friend in the Dhamma, who is accomplished in the three training practices (sikkha), who is self-composed, prudent and wise, he should take delight in associating with him, and strive to overcome the external enemies, such as elephants, leopards and tigers, and extirpate the internal foes, such as greed, hatred and delusion, leaving an ascetic life in search of truth.
No ce labhetha nipakaṁ sahāyaṁ,
saddhiṁ caraṁ sādhu-vihāri-dhīraṁ,
ājā va raṭṭhaṁ vijitaṁ pahāya,
eko care mātaṅgarañ-ñeva nāgo.
Should a mindful person fail to obtain a friend in the Dhamma who is accomplished in the three training practices (sikkha), who is self-composed, prudent and wise, he should strive after the ultimate truth all alone, by way of the ascetic life, after the manner of those ancient monarchs who abdicated their thrones, abandoned their countries and renounced the world, such as Mahā Janaka and Arindama, or like a bull elephant of Mataṅga breed which roams the forest all alone.
Ekassa caritaṁ seyyo, natthi bāle sahāyatā,
eko care na ca pāpāni kayirā,
appossukko mātaṅgarañ-ñeva nāgo.
To wander all alone, leading the life of an ascetic, and striving after the ultimate truth, deserves praise and admiration. There is no prospect whatsoever for the acquisition of faith and insight or development of morality (sīla), concentration (samādhi) and wisdom (paññā), in association with lowly, ignorant persons. One should strive, single handed, after the ultimate goal, like a bull elephant wandering all over the forests without any care in the world! No evil deeds should be performed.
At the end of the verses the 500 monks became established in the Arahat fruition (Arahatta-phala).
Then Ven. Ānanda conveyed the messages of the wealthy Anāthapiṇḍika and the monastery supporter Visākhā and all, saying: “Fortunate One, the five billion noble supporters, laymen and women, citizens of Sāvatthī, headed by Anāthapiṇḍika the merchant, are waiting in great hopes for your coming.” – “In that case, dear Ānanda, bring my bowl and robe,” so saying the Buddha set out from the Pāḷileyyaka forest.
At that time Pāḷileyyaka elephant came and lay across the path that was to be taken by the Buddha and the assembly of monastics. When the monastics asked: “Fortunate One, what is the elephant doing?” the Buddha replied: “Monks, this elephant is desirous of offering alms food to you. In fact, this elephant has specially rendered service to me for a long time, for which I am grateful. He ought not to be disappointed. Let us turn back, monks!” With these words, the Buddha turned back, leading the monks.
Pāḷileyyaka went into the forest and gathered various edible fruits, such as jack fruit, bananas and so on; he brought them, kept them in heaps for offering to the monks the following day. There were so many even 500 monks could not eat them all.
When the meal was over, the Buddha had his bowl and robe brought and left the forest. Pāḷileyyaka elephant made his way through the monks and stood across right in front of the Buddha again. “Fortunate One, what is the matter with the elephant?” the monks asked. “This elephant wants me to turn back and to send you, dear sons, away,” answered the Buddha, who also said to the elephant: “This time I am going, without turning back. With this body of yours it is not possible for you to attain absorption (jhāna), insight (vipassanā), the paths and fruitions. Stay behind!” On hearing these words, the elephant, putting his trunk into his mouth and weeping, followed the assembly of monks headed by the Buddha. Indeed, if he were able to make the Buddha return, for his whole life he would serve the master just as he previously did.
On reaching the outskirts of the Pāḷileyyaka village, the Buddha addressed his last words to the elephant: “Pāḷileyyaka, beyond this point is no habitat of yours. A human abode is dangerous. You had better remain here!” The elephant stood lamenting with his eyes set upon the Buddha as far as he could see, and when he lost sight of the Buddha he died of a broken heart at that very spot. By virtue of his meritorious state of devotion to the Buddha, he was reborn as a Deva with a retinue of 1,000 celestials in a golden mansion, 30 leagues wide; he bore the famous name of Pāḷileyyaka Deva.
Kosambī Monks’ Apology to the Buddha
The Buddha journeyed on and eventually arrived at Jetavana monastery in Sāvatthī. Getting the news that the Fortunate One has come to Sāvatthī, the monks of Kosambī
The following is from the Vinaya story about the Chapter about the Monks from Kosambī (Kosambakakkhandhaka, Vin Mv 10).
At that time Ven. Sāriputta, the General of the Dhamma, hearing of the arrival of the Kosambī monks, approached the Buddha, paid respects to him and sat down in a faultless place. He then said to the Buddha: “It is said, exalted Buddha, that the quarrelsome and contentious Kosambī monks are coming to Sāvatthī. Exalted Buddha, how should we deal with them?”
The Buddha replied: “Dear son Sāriputta, in that case you should abide by the Dhamma.” – “How could we know, exalted Buddha, what is the Dhamma and what is not?” asked Ven. Sāriputta. This led to the Buddha’s instruction of the following eighteen characteristics of unrighteousness (adhamma) and the other eighteen characteristics of righteousness (Dhamma).
Eighteen Characteristics of Unrighteousness
“Dear son Sāriputta, an unrighteous person should be known by eighteen characteristics. Here in this Dispensation, a monk indicates:
1. What is not Dhamma as Dhamma.
2. What is Dhamma as not Dhamma.
3. What is not Vinaya as Vinaya.
4. What is Vinaya as not Vinaya.
5. What the Buddha does not teach as the teaching of Buddha.
6. What the Buddha teaches as not the teaching of the Buddha.
7. What the Buddha does not practise as the practice of the Buddha.
8. What the Buddha practises as not the practice of the Buddha.
9. What the Buddha does not prescribe as the rule of the Buddha.
10. What the Buddha prescribes as not the rule of the Buddha.
11. What is not an offence as an offence.
12. What is an offence as not an offence.
13. What is a minor offence as a major offence.
14. What is a major offence as a minor offence.
15. What is an expiable offence as inexpiable.
16. What is not an inexpiable offence as expiable.
17. What is a gross offence as not a gross offence.
18. What is not a gross offence as a gross offence.
Dear son Sāriputta, by these eighteen characteristics should an unrighteous person be known.”
Eighteen Characteristics of Righteousness
“My son Sāriputta, a righteous person should be known by eighteen characteristics. Here in this Dispensation, a monk indicates:
1. What is not Dhamma as not Dhamma.
2. What is Dhamma as Dhamma.
3. What is not Vinaya as not Vinaya.
4. What is Vinaya as Vinaya.
5. What the Buddha does not teach as not the teaching of the Buddha.
6. What the Buddha teaches as the teaching of the Buddha.
7. What the Buddha does not practise as not the practice of the Buddha.
8. What the Buddha practises as the practice of the Buddha.
9. What the Buddha does not prescribe as not a rule of the Buddha.
10. What the Buddha does prescribe as the rule of the Buddha.
11. What is a not an offence as no offence.
12. What is an offence as an offence.
13. What is a minor offence as a minor offence.
14. What is a major offence as a major offence.
15. What is an expiable offence as an expiable offence.
16. What is an inexpiable offence as an inexpiable offence.
17. What is a gross offence as a gross offence.
18. What is not a gross offence as not a gross offence.
Dear son Sāriputta, by these eighteen characteristics should a righteous person be known.” Thus taught the Buddha.
Herein, this is an instruction given by using the method of teaching with reference to individuals (puggala-diṭṭha-dhamma-desanā); the eighteen items, such as indicating what is not Dhamma as Dhamma, indicating what is Dhamma as not Dhamma, indication of a gross offence as not a gross offence, and indication of what is not a gross offence as a gross offence, are called the eighteen characteristics of unrighteousness (adhamma-vatthu). They are also called the eighteen causes of schism in the Saṅgha (bheda-kara-vatthu). He who possesses any of these eighteen characteristics is to be known as an unrighteous person (adhamma-vādī).
Similarly, on the side of righteousness, the eighteen items, such as indicating what is not Dhamma as not Dhamma, indicating what is Dhamma as Dhamma, indicating a gross offence as a gross offence, and indicating what is not a gross offence as not a gross offence, are called the eighteen characteristics of righteousness (Dhamma-vatthu). He who possesses any of these characteristics is to be known as a righteous person (Dhamma-vādī). Thus the purport of the Buddha’s instruction should be understood briefly.
The distinction between positive and negative items:
The following explanation is taken from the commentary to the Chapter about Schism in the Saṅgha (Saṅgha-bhedakakkhandhaka, Vin Cv 7):
Of these two sets of eighteen items, by way of the discourses (suttanta), the ten wholesome actions (kusala-kamma-patha) are the Dhamma; the ten unwholesome actions (akusala-kamma-patha) are not Dhamma. Likewise, the 37 constituents of Awakening (Bodhi-pakkhiya-dhamma): the four foundations of mindfulness (satipaṭṭhāna), the four right efforts (sammappadhāna), etc. are Dhamma.
Wrongly enumerated aggregates of the above constituents: the three [There are four foundations of mindfulness, not three, so it is wrong. Same with the others, which are all one constituent short]. foundations of mindfulness, the three right efforts, the three bases of psychic powers (iddhi-pāda), the six faculties (indriya), the six mental powers (bala), the eight factors of Awakening (bojjhaṅga), the nine constituents of the path (maggaṅga); as well as the four attachments (upādāna), the five hindrances (nīvaraṇa), the seven latent desires (anusaya) and the eight wrong views (micchā-diṭṭhi), these and other aggregates are not Dhamma.
If someone, after taking any of these false aggregates which are not Dhamma, and after discussing with others and coming to an agreement with them saying: “We shall indicate and speak of this group of what is not Dhamma as Dhamma, if we do so, we shall belong to the higher class of teaching families and we ourselves shall become well-known in society,” and then declares: “This indeed is Dhamma!” he indicates what is not Dhamma as Dhamma.
Likewise, if he, taking any of these true aggregates, declares: “This indeed is not Dhamma,” he indicates what is Dhamma as not Dhamma.
In terms of Vinaya, if a person questions another’s offence, makes him realize it and takes action correctly in accordance with the latter’s confession, that is a righteous action (dhamma-kamma). If a person, without questioning, without making him realize it and without bringing about his confession, takes action incorrectly, that is an unrighteous action (adhamma-kamma). If one speaks of a righteous action as unrighteous, then one indicates Dhamma as not Dhamma.
By way of the discourses, the elimination of lust (raga), hatred (dosa) and delusion (moha), the fivefold restraint (saṁvara): restraint by precepts (sīla-saṁvara), restraint by mindfulness (sati-saṁvara), restraint by knowledge (ñāṇa-saṁvara), restraint by forbearance (khanti-saṁvara), restraint by energy (viriya-saṁvara); the fivefold abandoning (pahāna): abandoning of evil through right view (tad-aṅga-pahāna), abandoning through mental concentration (samādhi-pahāna), abandoning by cutting off (samuccheda-pahāna), abandoning through being peaceful (paṭippassaddhi-pahāna), and abandoning through attainment of Nibbāna (nissaraṇa-pahāna), and reflection so that there can be no lust, hate and delusion.
These aggregates of elimination, restraint, abandoning and reflection, form discipline; or, in reverse form, the aggregates of non-elimination, non-restraint, non-abandoning, and non-reflection on lust, etc. form what is not discipline.
In terms of Vinaya, completeness of the five factors: candidate (vatthu), boundary hall (sīma), assembly (parisā), announcement (ñatti), and formal text (kamma-vācā) is discipline; incompleteness or defectiveness of these five is not discipline.
By way of the discourses, the four foundations of mindfulness, the four right efforts, the four bases of psychic powers, the five faculties, and the eight constituents of the path, these doctrinal aggregates are what the Buddha teaches; never does the Buddha teach that there are three foundations of mindfulness, three right efforts, three bases of psychic powers, six faculties, six psychic powers, eight factors of Awakening, and nine constituents of the path.
In terms of Vinaya, there are four expulsion (pārājika) Expulsion (Pārājika): Any transgressor of these rules is defeated in his purpose in being a monastic. The four offences of this kind are: l) Indulgence in sexual intercourse; 2) taking with intention to steal what is not given; 3) intentional deprivation of a human life; and 4) making claim to attainments which he does not really possess. rules, thirteen rules needing a meeting of the Saṅgha (Saṅghādisesa), The rules needing a meeting of the Saṅgha (Saṅghādisesa): An offence of this kind entails a formal meeting of the Saṅgha to decide the case, and the action to be taken against the offender of the rule. The first of these offences is intentional emission of semen. two undeclared (aniyata) Undeclared (Aniyata): The nature of such offence is to be determined whether it is Expulsion (Pārājika), Requiring a meeting of the Saṅgha (Saṅghādisesa) or a confession (pācittiya) offence, as in the case of a monk who sits in a place secluded, unseen and convenient for an immoral purpose. The other case is when he does so in a place seen and inconvenient for an immoral purpose but convenient for talking immorally to the woman. rules, 30 forfeiture and confession (nissaggiya-pācittiya) Forteiture and confession (nissaggiya-pācittiya): Offences of this kind involve forfeit and confession, the first of them occurs when a bhikkhu keeps more than permissible number of robes: he has then to surrender the extra ones and confess his offence. See U Ko Lay, Guide to Tipitaka, pp. 11-12, Burma Piṭaka Association Rangoon. 1986. rules, etc. These are taught by the Buddha; never does the Buddha teach that there are three expulsion rules, fourteen rules needing a meeting of the Saṅgha, three undeclared rules, 31 forfeiture rules, etc. The set of rules taught implies the set of rules prescribed.
By way of the discourses, everyday absorption in fruition attainment (phala-samāpatti), absorption in attainment of great compassion (mahā-karuṇā-samāpatti), survey of the world of sentient beings through the Buddha-eye (Buddha-cakkhu) consisting in both the knowledge of underlying tendencies (āsayānusaya-ñāṇa) and the knowledge of others’ dispositions (indriya-paro-pariyatta-ñāṇa), The knowledge of the dullness and keeness of facultics such as, confidence, mindfullness, concentration, energy and wisdom; see Nārada Mahāthera, The Buddha and His Teaching, BPS, Kandy 1980. delivery of relevant discourses and
In terms of the Discipline (Vinaya), observance of the Rains Retreat (Vassa) residence in a certain town or a village at the request of the devotees concerned, a journey at the end of the Rains Retreat (Vassa) period after informing the devotees concerned, or after performing the Invitation (Pavāraṇa); greeting visiting monks with the words: “Are you keeping fit, dear friends? Are you faring well?” and so on; doings of these and other things form the practice of the Buddha. Not doing of such things do not form a practice of his.
In certain Vinaya rules, there are such lines as: “He who unknowingly commits an offence is not guilty; he who commits without intent to steal is not guilty; he who commits without intent to cause death is not guilty,” and so on. The set of rules like these is the collocation of non-offences. “He who knowingly commits an offence is guilty; he who commits with intent to steal is guilty; he who commits with intent to cause death is guilty,” and so on. The set of rules like these is the set of offences.
Of the seven kinds of offences: expulsion (pārājika) offences, offences needing a meeting of the Saṅgha (Saṅghādisesa), heavy (thullaccaya) offences, confession (pācittiya) offences, ackowledgement (pāṭidesanīya) offences, wrong-doing (dukkaṭa) offences and wrong speech (dubbhāsī) offences, the latter five are minor and not gross while the former two expulsion and offences needing a meeting of the Saṅgha are major and gross.
Of these seven kinds of offences, the last six are expiable (sāvasesa) offences as the offender’s monkhood still remains. That is to say, if he commits any of the latter six kinds, his state of monkhood is still valid even though he is guilty. The expulsion offence is inexpiable. This is to say, if he violates an expulsion rule he totally loses that validity leaving no traces whatever of monkhood in him.
In this way the nine pairs of Dhamma and what is not Dhamma, etc. should be understood.
Like Ven. Sāriputta, Vens. Mahā Moggallāna, Mahā Kassapa, Mahā Kaccāyana, Mahā Koṭṭhika, Mahā Kappina, Mahā Cunda, Anuruddha, Revata, Upāli, Ānanda and Rāhula, also heard of the coming of the Kosambī monks to Sāvatthī. They approached the Buddha and asked him, as Ven. Sāriputta did. Then also did the Buddha teach them the eighteen ways of righteousness and the eighteen ways of unrighteousness just as he had taught Ven. Sāriputta.
The Buddha’s aunt, Ven. Mahā Pajāpatī Gotamī, learnt of the coming of the Kosambī monks and she visited the Buddha. She paid him obeisance, stood at a proper place and put the same question as Ven. Sāriputta. The Buddha then told Ven. Mahā Pajāpati Gotamī thus: “In that case, Gotamī, listen to the sayings of both groups of monks. Having listened, you should prefer the view, wish, liking, and accept the righteous of the two parties. All that is to be expected from the community of monastics by the community of female monastics should be desirable only from the righteous.”
On receiving the news, the wealthy Anāthapiṇḍika, supporter of the Jetavana monastery and Visākhā, the supporter of the Eastern Monastery, also went to the Buddha and reported the matter. To them the Buddha said: “Anāthapiṇḍika and Visākhā, in that case give alms to both parties! Having given alms, listen to the sermons from both! Having listened, you should prefer the view, wish, liking and accept the righteous monks!”
The following, however, is from the Dhamma Verses (Dhammapada) commentary:
On hearing the news that the quarrelsome Kosambī monks were coming to the city of Sāvatthī, King Pasenadi Kosala approached the Buddha and said: “Fortunate One, I would not like to grant permission to those Kosambī monks to enter my kingdom.” To this the Buddha replied: “Your majesty, those Kosambī monks are virtuous. It was only on account of a dispute that they took no heed of what I said. Now they are coming to apologize to me. Let them come!” – “Fortunate One, I would not like to let them come into the monastery,” said the king. As the Buddha rejected his desire as before, the king kept quiet.
When the Kosambī monks arrived in Sāvatthī, the Buddha made a special effort to keep the monks quiet and to provide them with accommodation at the outlying parts of the monastery. Not only did the other monks shun their company but all visiting monks of modesty asked the Buddha: “Who are the quarrelsome and contentious Kosambī monastics, Fortunate One?” the Buddha pointed out the monks, saying: “They are these monks!” The virtuous visitors said: “We are told that they are the quarrelsome and contentious Kosambī monks. We are told that they are the Kosambī monks who defy the Buddha’s words!” They pointed their fingers at them, and the Kosambī monks felt so ashamed that they dared not raise their heads but threw themselves at the feet of the Buddha and begged his pardon.
Then the Buddha said: “Monks, you became monastics under an omniscient Buddha, and although I tried to bring about harmony, you disobeyed me which was indeed a grave mistake on your part. A good wise Bodhisatta of ancient times once listened to the advice of his parents, who were about to be killed and following their advice, secured the kingship of two great countries later on, though the parents had been put to death.”
The Buddha then related the Birth Story at Kosambi (Kosambiya-jātaka, Ja 428), the story of Dīghāvu related above in detail. The Buddha added: “In this way, monks, although his parents were killed, the Bodhisatta Prince Dīghāvu gave heed to the advice of his parents and eventually won the daughter of King Brahamadatta and became ruler of the two great kingdoms of Kāsi and Kosala. You, dear sons, however, did not follow my word and committed so great a wrongdoing.” The Buddha then uttered the following verse (Dhp 6):
Pare ca na vijānanti, mayam-ettha yamāmase,
ye ca tattha vijānanti, tato sammanti medhagā.
Here in the midst of the crowded assembly of monks, those who are foolish and quarrelsome do not realize that we are drawing near the king of death every minute, as they lack the eye of wisdom. In that very assembly, the wise monks who were brilliant, however, realized that they are approaching death from moment-to-moment. On account of that realization, quarrels and disputes completely cease through right practice.
At the end of the verse, the monks who had assembled there became established in Stream-entry (Sotāpatti-phala) and higher states. By means of these sermons the Buddha saved and converted humans, Devas and Brahmas in the Pāḷileyyaka forest for the whole period, beginning from the end of the tenth Rains Retreat (Vassa) up to the beginning of the 11th.