31: The 12th Year (Rāhula)
[A section here on Sudiṇṇa and the events leading up to the laying down of the Monastic Rules (Pātimokkha) have been moved to the 20th Rains Retreat where they more properly belong, as that is when the Rules started to be propogated.]
The Advice to Rāhula (MN 62)
While the Buddha was staying at Jetavana monastery in Sāvatthī, the Buddha’s son, Rāhula, was then a novice of eighteen years of age. He had reached his 11th year as a novice (sāmaṇera). One day the Buddha entered the city of Sāvatthī in the morning for alms food, and the novice Rāhula followed the Buddha closely.
When the Buddha and Rāhula were thus walking, the latter close behind the former, the Buddha was as splendid looking as a grand bull elephant that marches out of a jungle to come upon the pleasant ground in a grove of Sāla tree in full bloom. Rāhula too was as splendid looking as a young elephant that comes close behind the bull elephant. The Buddha was as splendid looking as the lion king that marches out of his ruby cave to look for food in the evening. Rāhula too was as splendid as a young lion that comes close behind the great lion king. The Buddha was as splendid as the tiger king that marches out of his forest resembling a jade cave. Rāhula, too, was as splendid as a young tiger that comes close behind the tiger king.
The Buddha was as splendid as the Garuḷa king that emerges out of a forest of cotton trees while Rāhula was as splendid as a young Garuḷa that comes close behind the Garuḷa king. The Buddha was as splendid as the golden goose king that flies up to the sky from Cittakūṭa Mount while Rāhula was as splendid as a young golden goose that comes close behind the goose-king.
The Buddha was as splendid as a large golden boat that sails in Lake Chaddanta while Rāhula was as splendid as a smaller golden boat that comes behind the larger one. The Buddha was as splendid as the Universal Monarch who roams in the firmament by the power of his Wheel-Treasure while Rāhula was as splendid as the eldest royal son who comes close behind the monarch. The Buddha was as splendid as the moon, the lord of the stars that roams in the cloudless sky while Rāhula was as splendid as the morning star that comes along behind the moon.
The Buddha was born in the lineage of King Okkāka, a descendent from Mahā Sammata. So was the novice Rāhula. The Buddha belonged to the warrior class (khattiya), having a birth that was as pure as the milk poured into a conch. So was Rāhula. The Buddha’s body was adorned with the 32 marks of a great person and was as attractive to the hearts of others as a jewel gatepost erected at the gate of a celestial city or as a coral tree is when it is in full bloom. So was Rāhula’s body.
In this manner these two extraordinary men, noble ones, who had realized their unique aspirations of the past, who had become ascetics from out of the ruling class, who possessed royal gentleness, who had golden complexions, and who bore the marks of a Great
While they were thus resplendent, Rāhula closely following the Buddha from behind, watched his father carefully from the surface of the soles up to the tip of the hair and saw his father’s resplendence generated by the glory of a Buddha. Wonder-struck, he thought thus: “As his body frame is exquisite with the 32 major marks and surrounded by body lustre, he is resplendent as though he were amidst the drizzle of gold dust, as a golden mountain encircled by streaks of lightning, as a golden gatepost exquisite with the seven kinds of gems that are strung on mechanical threads, as a golden mountain screened by red rugs though he is attired in dark red rag-robes, as a golden gatepost inlaid and adorned with coral creepers, as a golden shrine honoured with vermilion powder, as a golden sacrificial post painted with lac, as the moon that rises all of a sudden from between red clouds. The Buddha’s possession of splendour that is caused by the power of his perfections, 30 in all, is endlessly amazing!”
Thereafter he looked at his own self and developed craving associated with household life on account of his own frame: “I am of beauty, too. If the Buddha were a Universal Monarch, lord of the four continents, he would have appointed me chief (parināyaka), the position reserved for the eldest son. In that case, the whole of Jambudīpa would become splendid.”
While the Buddha was walking ahead it occurred to him thus: “Now the body of my son Rāhula has grown full with flesh and blood. It is a time when one’s mind restlessly wanders about all the attractive objects such as sights, sounds, etc. I wonder with what thoughts he is occupied now while he passes away his time?”
While the Buddha was thus reflecting, he found out clearly his son’s thoughts were accompanied by greed and craving towards the household life (gehassita-taṇhā-lobha), he found out Rāhula’s thoughts as though he saw a moving fish in clear water, and as though he saw his own image in the round mirror. This led him to decide as follows: “While following behind me, my son, the novice Rāhula, had developed craving for the household life on account of his own body, thinking: “I am beautiful. My appearance is pure and clean. Landing not at a right path and following a wrong path, he directs his mind to unworthy sense objects. Like a travelling man who has lost his way, he is heading for a place which is not worth visiting. If the arising defilement of greed were to stay in him and be allowed to grow, this would not give him a chance to see clearly his own welfare, as well as that of others, in their true perspective. This will lead him to the four suffering states of purgatory, animals, Petas, and Asuras, and also to conception in a mother’s cramped womb. Thus will he be thrown into the wheel of Saṁsāra that knows no beginning (anamatagga). In fact, this greed produces what is fruitless. It destroys the meritorious consciousness. Owing to it, a terrible danger may occur in one’s mental continuum, which is not seen by men. One who has craving does not see the cause and its effect clearly.
When a being is overwhelmed by greed, complete darkness reigns. A big mechanized boat, fully loaded with treasures, is not to be neglected, even for a moment, if water is seeping in through the breakage of the planks, and as the breakage should be blocked up quickly, so the novice Rāhula should not be negligently left aside. Before the defilement of greed destroys the treasures of the virtuous, such as morality and the like, that have accrued to him, I shall subdue those moral defilements of his.”
In such an event the Buddha used to look back by turning around his whole body like a bull elephant which is called the elephant-look (nāga-vilokana). The Buddha stood, after turning his whole body as though a golden statue was turning mechanically, and he addressed Rāhula: “Rāhula, there is matter (rūpa) of the past, matter of the future, and matter of the present; matter inside the body and matter outside the body; rough matter
When Rāhula asked: “Exalted Buddha, must only matter be contemplated thus? Gracious One, must only matter be contemplated thus?” the Buddha answered: “Matter must be contemplated thus, Rāhula; sensation (vedanā) must be contemplated thus; perception (saññā) must be contemplated thus; volitions (saṅkhāra) must be contemplated thus; consciousness (viññāṇa) must be contemplated thus.”
Herein the reason for Rāhula’s question: “Must only matter be contemplated thus?” was as follows. On hearing the Buddha’s instruction that: “All this matter of eleven kinds is not mine, it is not I, it is not my self, thus this matter should be contemplated as it really is, through insight knowledge and wisdom,” it occurred to Rāhula, who had developed skill in the application of methods (naya-kusala-ñāṇa), thus: “The Fortunate One said: ‘All matter must be thus contemplated through insight knowledge and wisdom,’ but how must the remaining four aggregates, such as sensation, perception, etc., be contemplated? It should follow that they must also be contemplated as in the case of the aggregate of matter!” Hence, his question was on the basis of his skill in the application of methods.
Indeed, Ven. Rāhula possessed a high degree of intelligence. When taught just one thing saying: “This should not be done,” he would then ponder that: “This too should not be done; this also should not be done,” and penetratingly proceeded in hundreds of thousands of ways. Similarly, when instructed in just one thing, saying: “This should be done,” he would then ponder: “This too should be done; this also should be done,” and he was able to penetrate by hundreds of thousands of means.
Besides, Ven. Rāhula cherished the threefold training. Early in the morning, in the precincts of the Buddha’s scented chamber, he would scatter daily a measure (pattha) Grains of rice measuring eight times a condensed milk tin is a pattha in Pāḷi and pyi in the Myanmar Language. of grains of sand and utter: “May I today get from the Fortunate One or from my preceptor Ven. Sāriputta words of advice as much as this sand.”
He put forward his questions because he wished to practise fully as he possessed skill in the application of methods (naya-kusala) and cherished the three trainings.
On receiving the Buddha’s reply Ven. Rāhula considered thus: “After knowing the craving that has its base in my body, the Fortunate One did not admonish me indirectly saying to the effect that: ‘A monk should not have such an idea!’ Neither did he send a messenger to me saying: ‘Go, monk, ask him not to have such an idea!’ In fact, he stood face to face with me and gave me a Buddha’s instruction as though he seized a thief together with the stolen property, catching hold of his top knot. Hard it is to get a Buddha’s advice even in the long duration of uncountable (asaṅkhyeyya) aeons! Who, on getting the instruction of a Buddha in person, would care to enter a town or a village for food if he were truly wise?”
Accordingly, Rāhula gave up his alms food round and turned back from the spot where he heard the Buddha’s exhortation without following the Buddha further and sat down at the foot of a tree.
Though the Buddha saw Rāhula turning back, he did not forbid him by saying: “Rāhula, do not go back yet. This is the time for you to go on alms round,” for he had conceived an idea: “Let Rāhula take the food of immortality of the body-related mindfulness (kāya-gatā-sati) for the day!”
Ven. Sāriputta’s Daily Duties
The duties of Ven. Sāriputta, while he was staying alone, were different from those when he was staying together with the Buddha. While the two chief disciples were staying alone they would sweep their residential ground early in the morning, wash themselves, engage in absorption (jhāna), sit quietly, and go on alms round, each according to his wish.
While they were staying with the Buddha, the two chief disciples would not do so. While they were thus staying with the Buddha, the Buddha, in the company of the monks, first went for alms food. When the Buddha had left thus for alms, Ven. Sāriputta would come out from his cell, and being aware that a residence of monks is a place which can sometimes be made pleasant by themselves or which cannot be done so at other times, he would go round the precincts and sweep the place that had not been swept, dispose of the rubbish that had not been disposed of, keep a drinking water pot at a suitable distance where there was none. Visiting a sick monk, he would ask: “Friend, what food shall I bring for you? Which food do you want to have?” He would also go to those who had not observed even a single Rains Retreat (Vassa) and advise them: “Friends, be happy in the Buddha’s Dispensation! But do not be indolent! The Buddha’s teaching contains practice as its essence!” Having done all these, he would go on alms round following the other monastics.
For example, when the Universal Monarch, the lord of the four continents, desired to go to a certain place, he marched out first with the fourfold army, his eldest son, the vice-chief, followed him supervising the troops. In the same way, the Fortunate One, the Universal Monarch of the true law, who set in motion the Dhamma Wheel, went in the company of monks first; Ven. Sāriputta, the Buddha’s eldest son and his vice-chief, the general of the Dhamma, went on alms round following all other monastics after performing all his duties mentioned above.
When Ven. Sāriputta, as the last person, went out for alms after finishing his work in the Jetavana monastery on that very day, he saw Ven. Rāhula seated cross-legged with his body upright, cultivating mindfulness and urged him with encouraging words to develop the meditation of mindfulness on the in-breath and out-breath (ānāpāṇa-sati-bhāvanā): “Rāhula, develop the meditation of mindfulness on the in-breath and out-breath! When the meditation of mindfulness on the in-breath and out-breath is developed, when it is repeatedly developed, it will be of great benefit.”
Herein, it may be questioned as to why Ven. Sāriputta urged and encouraged Rāhula to develop the meditation of mindfulness on the in-breath and out-breath.
Answer: Because the meditation of mindfulness on the in-breath and out-breath was agreeable to Rāhula’s disposition.
Explanation: Not being aware of the fact that the Buddha had taught Rāhula meditation on matter, he noticed that the way Rāhula was seated motionless would go best with the meditation of mindfulness on the in-breath and out-breath. Hence his encouraging words.
With reference to the words: “When the meditation of mindfulness on the in-breath and out-breath is repeatedly developed, it will be of great benefit,” the way the benefit accrues is as follows: A monastic who develops the meditation of mindfulness on the in-breath and out-breath can become an Arahat in one sitting; even if he cannot become an Arahat, he can became an Arahat when nearing his death (sama-sīsī); if not, during his rebirth in a celestial abode, he can become an Arahat after listening to the Dhamma from a Deva; if not, he can become a Paccekabuddha at a time when there is no Perfect Buddha; if not, he can become an Arahat by quick super knowledge (khippābhiññā) like Ven. Bāhiya Dāruciya in the lifetime of a later Buddha. In this way the meditation of mindfulness on the in-breath and out-breath is of great benefit.
Discerning the great benefit thus, Ven. Sāriputta urged and encouraged Rāhula, who had taken him as preceptor and who was his co-resident pupil (saddhi-vihārika), to practise the meditation of mindfulness on the in-breath and out-breath.
In this way, the Buddha and Ven. Sāriputta gave Rāhula meditation on matter and meditation of mindfulness on the in-breath and out-breath respectively and went away. Rāhula remained at the monastery.
Although, knowing that Rāhula was left behind, the Buddha did not personally bring food for him, nor did he send food through Ven. Ānanda nor did he inform his male
Like the Buddha, Ven. Sāriputta did nothing. For that very day Ven. Rāhula received no food at all and had none whatsoever. Despite his being deprived of provisions thus, he did not mind a bit, thinking: “Though the Fortunate One knows that I have been left behind at the monastery, he does not bring, in person, the food he obtained, nor does he send through somebody else, nor does he tell lay people of the matter. Though my preceptor also knows that I have remained behind at the monastery, he too does nothing for me.” How could there be a low or high opinion, contempt or admiration, in him on account of that? There was neither. In the morning as well as in the daytime, he engaged in meditation on the element of matter as taught by the Buddha: “It is true that matter is impermanent for such and such a reason, it is true that matter is suffering for such and such a reason; it is true that matter is unpleasant for such and such a reason; it is true that matter is insubstantial for such and such a reason.”
He reflected thus incessantly like a man who urgently kindles a fire, and in the evening he pondered: “I have been instructed by my preceptor to develop the meditation of mindfulness on the in-breath and out-breath. I will take up his instruction. In fact, one who does not follow the advice of one’s preceptor is one who is hard to exhort (dubbaca). There is no worse oppression for me than a censure by my fellow-monks saying: ‘Rāhula is hard to exhort; he does not even follow his preceptor’s advice!’ ”
Desiring to ask about the meditation of mindfulness on the in-breath and out-breath, he came out from his cell, and approached the Buddha. Paying obeisance most respectfully, he sat down in a blameless place, and asked: “Exalted Buddha, how is the meditation of mindfulness on the in-breath and out-breath developed? How is it repeatedly developed so that it becomes to be of great benefit?” Then the Buddha explained to Rāhula in detail:
1. How to develop meditation: On the 20 portions (koṭṭhāsa) of the earth element, on the twelve portions of the water element, on the four portions of the fire element, on the six portions of the wind element which altogether are the great elements (mahā-bhūta), on the space element which is a dependent matter (upādā-rūpa).
2. How to develop meditation on the unshakable signs (tādi-bhava-lakkhaṇa), the characteristics of which are similar to those of the elements of earth, water, fire, wind and space: On loving-kindness (mettā); on compassion (karuṇā); on altruistic joy (muditā); on equanimity (upekkhā); on unpleasantness (asubha); on the perception of impermanence (anicca-saññā); the Buddha gave a discourse which included the advantages urging him to practise all these forms of meditation.
On the meditation of mindfulness on the in-breath and out-breath, which formed the original question put forth by Rāhula; the Buddha explained it in detail, showing the benefit derived therefrom.
Discourses to Ven. Rāhula
Several discourses were delivered to Ven. Rāhula by the Buddha:
1. The Questions for a Novice (Sāmaṇera-pañha, Khp 4).
2. The Advice to Rāhula
3. The Continual Advice to Rāhula (Abhiṇha-rāhulovāda-sutta, Snp 2.13). Also known simply as the Discourse to Rāhula (Rāhula-sutta).
4. The Thematic Discourses connected with Rāhula (Rāhula-saṁyutta, SN 18).
5. The Long Discourse giving Advice to Rāhula (Mahā-rāhulovāda-sutta, MN 62).
6. The Short Discourse giving Advice to Rāhula (Cūḷa-rāhulovāda-sutta, MN 147).
The gist of these discourses is as follows: At the time when the Buddha visited the palace at Kapilavatthu for the first time and met Prince Rāhula who was then seven years old, the prince asked for his inheritance, grasping the edge of the Buddha’s robe, and said: “Father, you whose defilements have all been put away! Please grant me my inheritance!” Accordingly the Buddha handed him over to Ven. Sāriputta to ordain him as a novice.
1. Thereafter the Buddha decided to make some exhortations to Rāhula, for he thought: “Children tend to speak of all kinds of things, proper as well as improper.” He then summoned his son and said: “Rāhula, a novice should not indulge in animal talk (tiracchāna-kathā), such as those about princes and rulers and the like, which are not conducive to the paths and fruitions. Dear son, if you wish to talk, talk about such and such Dhamma.” And the Buddha gave Rāhula a discourse, The Questions for a Novice by name, containing ten questions and 55 answers that are never left out by all Buddhas from their teaching.
2. Again the Buddha considered: “Children are liable to tell lies. They are likely to say: ‘I see,’ when they do not; or ‘I do not see,’ when they do see. Therefore I shall exhort Rāhula in advance.” Hence, he taught the Advice to Rāhula given in Ambalaṭṭhika Park which enumerates seven examples in order: first, the four examples of water cups which can be easily seen by the eye, the two examples of an elephant in warfare, and one example of a mirror.
3. Besides these, the Buddha taught Rāhula another discourse which forbade the arising of craving for the four requisites, which removed desire, greed and craving for the five sensual pleasures, and explained the significant advantages of association with good friends.
4. The Thematic Discourses connected with Rāhula teach him not to develop craving and desire for the three kinds of existence wherever one is born.
5. The Long Discourse giving Advice to Rāhula was delivered in order not to cultivate the householder’s lust (gehassita-chanda-rāga), thinking: “I am beautiful, my look is clear and serene,” with reference to one’s body.
6. After that when the Buddha was in his fourteenth year as an Awakened One when Rāhula was newly ordained as a monastic but had not yet completed a Rains Retreat (Vassa), the Short Discourse giving Advice to Rāhula was taught so that Rāhula might become an Arahat right away.
Of the above discourses, nothing can be said of the date of the deliverance of the Continual Advice to Rāhula. In fact, it was taught by the Buddha off and on.
1-2. The Questions for a Novice and the Advice to Rāhula given in Ambalaṭṭhika Park were delivered when Rāhula was a young novice of seven years old.
4. The Thematic Discourses connected with Rāhula was given occasionally during the period between Rāhula’s novitiate which commenced when he was seven and his ordination as a young monastic who had not yet observed even a single Rains Retreat.
5. The teaching of the Long Discourse giving Advice to Rāhula took place when Rāhula was eighteen.
6. The teaching of the Short Discourse giving Advice to Rāhula took place when Rāhula had just become a monastic with no experience even for a Rains Retreat (Vassa).
Among these Discourses, the Continual Advice to Rāhula was given in order to exhort Rāhula incessantly:
1. The Questions for a Novice was taught to make Rāhula avoid talking about improper things.
2. The Advice to Rāhula
3. The Thematic Discourses connected with Rāhula was given in order to let Rāhula
4. The Long Discourse giving Advice to Rāhula was taught in order to eradicate the five sensual pleasures, the craving and greed for household life.
5. The Short Discourse giving Advice to Rāhula was given in order for Rāhula to become an Arahat when the fifteen maturities of freedom (vimutti-paripācanīya) had ripened in him while he was still just a freshman in the community of monastics.
With reference to this point, Ven. Rāhula, desirous of extolling the Buddha’s virtues, spoke in the midst of monastics as follows:
Kikīva bījaṁ rakkheyya, cāmarī vālam-uttamaṁ,
nipako sīla-sampanno, mamaṁ rakkhi Tathāgato.
As a female pheasant protects her egg, as a yak safeguards his precious tail, so the Fortunate One, my father, the apple of the eye to the three classes of beings, has sheltered me, his own flesh and blood, in the manner of which is comparable to that adopted by the pheasant or the yak, so that I might become an Arahat.
In this way, many discourses were delivered by the Buddha in connection with Ven. Rāhula.
[For more about Ven Rāhula see chapter 32b and chapter 43.20 below.]