34d: The 20th Rains Retreat (Sudinna)
In this way, while fulfilling his five great duties without any interruption, while distributing the doctrinal and medicinal cool water of deathlessness among gods and humans, the Buddha departed from Sāvatthī and after travelling in the company of monks, reached Rājagaha in the kingdom of Magadha, and stayed at Veḷuvana to keep the twentieth Rains Retreat (Vassa).
The Buddha’s Rains Retreat
Of the Buddha’s 45 Rains Retreats (Vassa), the first 20, beginning from his Awakening are called not bound (anibaddha) or not settled (aniyata) Rains Retreats because they were spent not at one and the same place but in various towns or villages, one Rains Retreat here, two Rains Retreat there, three still at another place and so on.
They are also referred to as the first period after Awakening (paṭhama-bodhi) or the earlier period after Awakening (purima-bodhi) Rains Retreats because they formed the first or former half of the whole series of Rains Retreats in which gods and men were led to Awakening by the fourfold path-knowledge (magga-ñāṇa).
The remaining 25 Rains Retreats are called bound (nibaddha) or settled (niyata) Rains Retreats because they were spent at only one place, in Sāvatthī in the kingdom of Kosala, in either the Jetavana or the Pubbārāma. They are also known as the second period after Awakening (dutiya-bodhi) or later period after Awakening (pacchima-bodhi) Rains Retreats for they formed the second or latter half of the whole series of Rains Retreats in which gods and humans were caused to be Awakened by the fourfold path-knowledge (magga-ñāṇa).
Elaboration: For the 20 Rains Retreats of the first period after Awakening, the Buddha’s stay was not regular, for he observed Rains Retreat (Vassa) in different towns or villages as he pleased. But from the 21st Rains Retreat he stayed regularly at Jetavana or Pubbārāma, relying upon Sāvatthī as his resort for alms food. This information is from the Chronicles of the Buddhas (Buddha-vaṁsa) commentary.
A different exposition in the Collection of the Numerical Discourses (Aṅguttara-nikāya), however, is as follows: From the 21st Rains Retreat, the Buddha’s use of the two dwellings of Jetavana and Pubbārāma was permanent because the services, rendered by Anāthapiṇḍika, the wealthy merchant, and Visākhā, the female devotee, were great. In fact, the Buddha dwelt constantly at these residences on account of his being grateful to both supporters.
The Buddha journeyed to other places during the months outside the Rains Retreats, but during the Rains Retreats he stayed alternatively at these two monasteries. The Buddha, whose custom was to pass his times thus, spent a night at Jetavana, went on alms round the next morning in the company of monks; entered Sāvatthī by the south-gate to collect food and went out by the east-gate to Pubbārāma where he spent the day. After spending the night at Pubbārāma, he went on alms round the next morning in the company of monks, entered Sāvatthī by the east-gate to collect food and went out by the south-gate to Jetavana where he spent the day.
Ven. Ānanda Appointed Permanent Attendant
During the 20 years of the first period after Awakening, the Buddha had no permanent attendant to serve him. Sometimes Ven. Nāgasamāla was at his service, taking his bowl and robe and following him wherever he went. Sometimes Ven. Nāgita, sometimes Ven. Upavāna, sometimes Ven. Sunakkhatta, a Licchavī Prince, sometimes Ven. Cunda, a brother of Ven. Sāriputta, sometimes Ven. Sāgata, sometimes Ven. Meghiya served him, travelling about with him. They did so but generally not to the Buddha’s satisfaction.
One day, while the Buddha was sitting in his prepared Buddha-seat surrounded by monks in the fragrant chamber, he addressed the monks: “Now, monks, I am old. At that time he was 55 years of age. I tell some attendants: “Let us go this way,” but they leave me and go the other way, and some attendants put down my bowl and robe on the ground; so now you must consider and select a permanent attendant for me.”
The monks were shocked and stirred on hearing this from the Buddha. Then Ven. Sāriputta stood up and saluted the Buddha, saying: “I will serve you, exalted Buddha.” But the Buddha rejected Ven. Sāriputta’s offer. Following Ven. Sāriputta, apart from Ven. Ānanda, all the other venerables, led by Ven. Moggallāna, made their offer, one after another, saying: “I will be your attendant, venerable sir, I will be your attendant, venerable sir.” The Buddha rejected their offers too.
Ven. Ānanda, however, was just sitting there and keeping quiet. When
Then the Buddha said: “Monks, Ānanda is not a type of person who needs to be urged. He will serve me at his own discretion.” Then the monks asked him again: “Stand up, Ven. Ānanda, ask the master for the post as his attendant.”
Ven. Ānanda rose from his seat and said: “Exalted Buddha: 1) If you do not give me the good robes received by you; 2) if you do not give me the good food collected by you; 3) if you do not give me the privilege to sit together with you in the fragrant chamber; 4) if you do not take me to the places you are invited, then I shall serve you, exalted Buddha.”
These four negative boons were begged so that nobody else could disapprovingly say: “With such benefits or gains in view, who would think it is burdensome to serve the master?”
Ven. Ānanda continued: “Exalted Buddha: 1) If you go at my request to the places invited by your male and female devotees; 2) if I have the permission to let each and every visitor pay homage to you promptly; 3) if I have the permission to approach you, to ask you, the moment there arises any doubt in me; 4) if you repeat to me what you have taught in my absence; then I shall serve you, exalted Buddha.”
These four positive boons were begged in order to avoid others’ criticism who would say that: “In spite of his service rendered day and night to the Fortunate One, poor Ānanda was not favoured by the master even this much,” and in order to be able to perform good deeds and fulfil the perfections, so that he would be recognized by Devas and humans as the Treasurer of the Dhamma.
In this way Ven. Ānanda asked for eight boons, four negative and four positive. The Buddha bestowed these eight boons on him. Ven. Ānanda received these eight boons and became the permanent attendant to the Buddha. The fruit of his perfections fulfilled for the 100,000 aeons for that post of permanent attendant was realized on that very day.
From the day of his appointment as the Buddha’s attendant, he served the master by giving him hot and cold water, by providing him with three kinds of tooth brush, short, long and medium, by massaging him, by rubbing his back when taking a bath, by sweeping the fragrant chamber and so on. Ven. Ānanda roamed about near the Buddha each day, deciding: “At this hour the Fortunate One must get this thing, this should be done to him.” At night he encircled around the fragrant chamber nine times, holding a big torch to be able to answer the Buddha promptly on being asked by him, and to remove sloth and drowsiness. This is just a brief account of Ven. Ānanda’s service rendered to the Buddha. His other services will be mentioned in chapter 43.
Ven. Sudinna and the First Rules
[This section has been moved here from Chapter 31, as it is more suitable to learn about the laying down of the Monastic Rules (Pātimokkha) rules at this place, when they started to be laid down.]
Eight years previously, in the village of Kalanda, near the city of Vesālī, there was the merchant Kalanda’s son, who was named Sudinna. Accompanied by many friends, Sudinna the merchant’s son went to Vesālī on some business.
The village was named Kalanda because it abounded in black squirrels (Kalandaka). The Kalanda merchant owned 400 million. He was therefore a man of riches recognized by the king. His son, Sudinna, went to Vesālī to transact business, to collect debts, and to make appointments among other things.
Some scholars said that he was in Vesālī to have fun in the festival of the constellation Kattikā. The Buddha indeed came to Vesālī in the bright fortnight of the month of November (Kattikā). The festivity of Kattikā in Vesālī attracted large crowds of people. For the sake of this festive gathering, Sudinna the merchant’s son also went there at this time.
On seeing the people who went out from Vesālī after breakfast, wearing clean clothes and carrying flowers, perfumes and unguents, to see the Buddha and to listen to his discourse, Sudinna asked them where they were going and was informed of their purpose; then thinking: “I too should go along with them,” he joined the crowd that flocked to hear the Buddha, who, in the midst of the audience composed of four classes of devotees, was delivering a discourse in a voice resembling that of a Brahma. Inspired by the Buddha’s pleasing manner and stirred by his past wholesome deeds (kamma), he thought to himself: “How well it would be if I too could listen to the discourse!” But since the audience was so large, he was unable to get near the Buddha and had to take a suitable seat at the edge of the assembly, paying attention to the Buddha’s talk from there.
While he was thus paying attention to the Buddha’s talk on the threefold training of morality (sīla), concentration (samādhi) and wisdom (paññā), a thought arose in him: “When I ponder in many ways the Buddha’s discourse, I come to the conclusion that it is not easy indeed for a householder to practise such a noble practice of the threefold training which is so pure and perfect like a newly polished conch. How wonderful it would be if I leave household life for monkhood, having shaved my head and beard and donned the dyed robe!”
Thereafter, Sudinna went along with the moving crowd for a short distance, for in the crowd were many of his relatives and friends, who might be in his way and they would forcibly take him away by the arm, saying: “You are the only son of your parents. You must not be given permission to become a monk.” Hence his short distance of departure together with the crowd. Then pretending that he had to wash his hands, he turned back and approached the Buddha with these words of request: “Exalted Buddha, when I pondered your discourse in many ways, I came to the conclusion that it was not easy indeed for a householder to practise such a noble practice of the threefold training, which is pure and perfect like a newly polished conch. Exalted Buddha, I wish to enter monkhood, having shaved my head and beard and donned the dyed robe, exalted Buddha, kindly accept me as a monk!”
As the Buddha had denied monkhood to those who were not permitted by their parents since the initiation of Prince Rāhula, the Buddha asked Sudinna, “Have your parents, Sudinna, permitted you to leave the household life for monkhood?” “No, exalted Buddha, they have not yet permitted me to do so,” replied Sudinna. Then said the Buddha: “Sudinna, Buddhas do not ordain a man who has not got permission from his parents.” – “Exalted Buddha,” said Sudinna, “I shall seek permission from my parents.”
Then Sudinna, having finished his business in Vesālī, approached his parents, at Kalanda
The parents then rejected Sudinna’s request, saying: “Our son Sudinna, you are our only son whom we love so dearly. You are the child whom we have brought up and nurtured in happiness. Dear Sudinna, you know no discomforts whatever. Let us be separated from you against our wish only when you die. How can we permit you to leave the household life for monkhood while you are living?”
The son requested as before for the second time. The parents similarly rejected for the second time. He did so for the third time. And they too did reject for the third time.
Knowing then that his parents will not permit me by any means to renounce the household life, and lying down on the bare ground, the very spot on which he made the request, he said: “This place will see either my death or my renunciation.” He refused to eat his meal once, twice, three times; four, five, six and seven times and demonstrated his great meritorious desire by fasting.
Then the parents said to their son: “Dear son Sudinna, you are our only child, whom we love so dearly. You are the one whom we have brought up and nurtured in happiness. Dear Sudinna, you know no discomfort whatever. Only your death will separate us from you against our wish. How can we permit you to leave the household life and take up monkhood while you are alive? Rise, dear Sudinna, eat, drink and have fun. Feel delight in doing good deeds while eating, drinking and having fun. However, we will never give you our permission by any means for your renunciation.” Sudinna kept quiet while they were saying so. He remained silent even when his parents said so a second time and a third time.
Not getting even verbal response from their son though they had appealed to him three times, the parents sent for his friends and urged them saying: “Your friend Sudinna is desirous of becoming a monk. Please prevent him from doing so!” The friends went up to Sudinna and tried to prevent him three times as they had been told by his parents. To the friends as well, Sudinna gave no answer but kept quiet.
Then the friends reflected and discussed among themselves: “If this Sudinna were to die for not getting permission to become a monk, no benefit would accrue from his death. If he were to become a monk his parents could see him at will and so could we. Monkhood is very burdensome. The monk goes on alms round carrying an earthen bowl daily. He sleeps alone and eats a single morning meal. Such a noble practice is so difficult to follow. And Sudinna is a delicate urbanite. By no means can he devote himself to the noble practice that requires one to sleep alone and to eat a single morning meal. He will definitely come back home. Well, we shall ask his parents to permit him.”
Thereafter they approached Sudinna’s parents and spoke to them with some advice: “Dear elders, Sudinna is lying on the bare ground, saying: ‘This place will see either my death or my renunciation.’ If you do not give him permission to renounce the world and enter monkhood, he will die at that very place where he is lying. Suppose you grant him permission for his monkhood, you can have a chance to see him as a monk. After becoming a monk, if he is not happy with ascetic life, where will he go except back to his parents’ house? He will come back to this house of yours. You had better permit Sudinna to go forth and live an ascetic life!”
Then Sudinna’s parents replied: “Dear boys, we grant him our permission for his renunciation and entering upon monkhood,” and the friends went up to Sudinna and said: “Get up, friend Sudinna, permission has been granted to you by your parents!”
So happy and elated with the news that he had been permitted to become a monk, Sudinna got up, dusting his body with his hands, and tried to regain his strength for one or two days; thereafter he approached the Buddha, bowed his head in adoration, sat down at a suitable distance and said: “Exalted Buddha, permission has been granted to me by my parents. May the exalted Buddha make me a monk!”
The Buddha asked a nearby monk who was practising the ascetic practices (dhutaṅga): “Monk, as has been requested by Sudinna, dear son, grant him ordination as a novice and then ordination as a monk!” – “Very well, exalted Buddha,” replied the ascetic monk, and taking Sudinna, as his co-residential (saddhi-vihārika) pupil entrusted by the Buddha, he made him a novice and then a monk.
Soon after becoming a monk, Ven. Sudinna engaged in the following ascetic practices, the means of shaking off the mental defilements: Dwelling in a forest monastery (āraññika-dhutaṅga); eating food obtained by going on alms round (piṇḍapātika-dhutaṅga); putting on robes made of rags (paṁsukūlika-dhutaṅga); and collecting food from houses in sequence (sapadāna-cārika-dhutaṅga). Thus he dwelt in an unknown small village as his resort for food.
Sudinna Returns to his Home
Now in the 20th year after the Buddha’s Awakening, the country of Vajjī was short of food. It was hard to live there. There were white bones from the dead everywhere. People had to live by food tickets. It was not easy for monks to get enough food going round with alms bowls in their hands.
Then it occurred to Ven. Sudinna: “Now Vajjī country is short of food. It is hard to live there. There are white bones from the dead everywhere. Lots have to be drawn for food. It was not easy for monks to get enough food by going round with alms bowls in their hands. I have a large number of relatives in the city of Vesālī who are prosperous, who possess plenty of hidden treasures, who are endowed with an abundance of riches, an abundance of gold and silver, an abundance of delightful articles and gems for daily use, and a large quantity of goods and grains for trading and exchange. What if I were to live there, depending on my relatives? On account of me they would make offerings and do things of merit. And material gains will accrue to the monks. I too will not be troubled by food.”
With this idea, Ven. Sudinna packed his bedding and headed for Vesālī, taking his bowl and robe. On his arrival at Vesālī, he stayed at a monastery with a peaked roof (kūṭāgāra) in the Great Wood near Vesālī.
Getting the news that the Kalanda merchant’s son, Sudinna, was said to have come to Vesālī, his relatives sent 60 pots of food as an offering to him. Each pot contained food for ten monks. Then, according to his previous plan, he offered the 60 pots to 600 monks, and as for himself, being an observer of eating food obtained by going on alms round, he adjusted his garment, took his bowl and robe and entered the village of Kalanda for food. While going round and stopping in front of the houses, one after another he happened to approach the gate of the house belonging to his father, the Kalanda merchant.
At that moment, a female slave to kinsmen of Sudinna was coming out of the house to throw away barley cakes that had become stale after having been kept overnight, so stale that it was impossible for male slaves, workers and cattle to eat them. Then Sudinna said to her: “Sister, if you are to throw away those cakes, please put them into my bowl!”
While she was putting the stale cakes into Ven. Sudinna’s bowl, she could not recognize him as the son of her master, for Sudinna had been away for eight years; but taking note of the features of his hands and feet and also his voice, she went to Sudinna’s
Some homes of supporters in certain regions had dining rooms built. In these rooms seats were readily arranged. Jars of water for drinking and use were placed; vinegar was also provided. After receiving food, monks sat and ate it in these rooms. If need be, they took offerings which were placed there by supporters. Therefore, “the base of the wall” here means the bottom of the wall of a refectory erected by supporters. Monks never eat, sitting at an unseemly place, unlike destitutes.
When Sudinna’s wealthy father came back from work and saw him enjoying the stale food with relish, he went nearer and reproved him, saying: “Dear beloved son Sudinna! It is a pity that you should be eating stale barley cakes! Can you not come home?”
Ven. Sudinna then replied: “I have been to your house, supporter. And I got the stale barley cakes from there!” The father grasped Sudinna’s arm and said: “Come, dear Sudinna. Let us go home!” An obedient son having love for his father, Sudinna went along to his father’s house and took the prepared seat.
The wealthy father requested him: “Help yourself son!” – “Enough, father,” replied Ven. Sudinna: “I have eaten for the day.” When the father invited him, saying: “Please accept my offering of food for tomorrow,” though he was committed to eating food obtained only by going on alms round (piṇḍapāta-dhutaṅga), Sudinna accepted it by keeping silent, he then rose from his seat and departed, for he thought: “If I reject their single meal, it will be a great distress to my parents and kinsmen.”
When the night was over, Ven. Sudinna’s mother had the ground plastered with wet cowdung, and two heaps of treasures made, one of gold and the other of silver. The heaps of treasure were so great that a man standing on one side could not see another man standing on the other side, so great and high were the piles of treasures. Having caused them to be covered by mats, and a seat prepared in the middle and screens set up, she then asked Sudinna’s ex-wife: “Dear daughter, I would like to ask you to put on the clothes that would please my son Sudinna.” – “Yes, mother,” replied the ex-wife to Ven. Sudinna’s mother.
When morning came, Ven. Sudinna approached his parent’s house, having adjusted his robe and carrying his bowl and robe, and sat down on the prepared seat between the two heaps of treasure. The father came to Ven. Sudinna and had the heaps uncovered and said: “Dear son Sudinna, this gold and silver is the treasure that has come down from your mother’s side. This much is just for the use of feminine things. This is the cost of powder and flowers. There is yet the treasure from me. The treasures from your grandfather and great grandfather are also kept separately. Dear son, they are available for you to live in luxury and perform meritorious deeds when you leave the monkhood. Come, dear Sudinna, enjoy your wealth and do good works.”
“I cannot become a layman, supporter,” replied Ven. Sudinna, “I am very happy following the noble practice of the threefold training.” His father said as before for the second time, and Ven. Sudinna replied similarly. When the father said for the third time, however, Ven. Sudinna replied differently, saying: “If you, supporter, show no anger, I would like to say something.” Thinking that his son would tell him favourably, the father said delightedly: “Go ahead, son.” Then Ven. Sudinna uttered determinedly to his father, the wealthy merchant: “Father, in that case, have fibre bags made and fill them with gold and silver, take them in cans and drop them in the middle of the Ganges! Because, supporter, on account of the possession of this gold and silver, you will have fear, trembling, gooseflesh, and you will need protection. No possessions means no fear and other forms of
This caused sadness to the father who wondered: “Why does my son Sudinna have the heart to say so?”
Lured by his Wife
Being unable to lure Ven. Sudinna to return to household life by showing him the riches, his father thought: “There is no fetter for a man like a woman,” and he sent the ex-wife of Sudinna, saying: “I pray you, dear daughter, my son Sudinna loves you. He is fond of you. He may listen to you.” Accordingly, the ex-wife grasped Sudinna’s legs in her arms and said: “You have followed the noble practice, my lord, for the sake of getting celestial maidens. How do they look like?”
Explanation: In those days, many princes, sons of Brahmins, and sons of merchants renounced their untold luxuries and became ascetics. Seeing them, those who were ignorant of the benefits of an ascetic life used to ask: “Why do these people become ascetics?” The answers they got from those who pretended to know was: “Because they want to have celestial maidens and dancers.” The questions and answers of these unknowledgeable people became widespread. Acting on that reply, the ex-wife of Ven. Sudinna spoke as mentioned above.
Ven. Sudinna replied: “I do not, sister, practise the noble practice for celestial maidens.” Being prompted thus, his ex-wife thought: “My lord Sudinna has now called me sister. He no longer wants me now. Not wanting me who is his partner in life, and his own wife, he takes me as his own sister, born of the same mother.” The thought brought about grief and caused her to fall down in faintness at that very place.
Then Ven. Sudinna said to his father: “If you are to give food, supporter, do so. Do not trouble us with your display of wealth and women. Enticement with such a display means torment to monks!” Thereafter, the parents personally offered excellent food to Ven. Sudinna until he was satisfied and stopped them.
When the meal was done, the mother of Ven. Sudinna said to him: “Dear son Sudinna, our family is rich. We have a great hidden wealth. There are abundant luxuries and things for daily use. There are many delightful articles and treasures. So are there countless goods and grains for trading and exchange. Come, dear Sudinna, return to lay life and enjoy the riches. And do good works.”
Sudinna rejected his mother’s words by giving the same answer as that given to his father: “I cannot become a layman, mother. I dare not do so. I am very happily engaged in the noble practice of the threefold training.” His mother said as before for the second time and Ven. Sudinna replied the same. On the third time, however, Sudinna’s mother asked for procreative seed by saying: “Dear son Sudinna, our family is rich. We have a great hidden wealth. There are abundant luxuries and things for daily use. There are many delightful articles and treasures. There are countless goods and grains for trading and exchange. Dear Sudinna, in that case, if you find happiness so much in the Buddha’s Dispensation, at least give the seed for procreation. Let not the Licchavī princes take over these possessions of ours because we have no sons to inherit.”
Then Sudinna reflected: “I am the only heir to the wealth of my father and mother. There is nobody else. As long as I do not give the seed they will constantly follow me about seeking to protect their wealth. If they do so, I will not have a chance to devote myself to asceticism and be free of worries. My parents will give up following me only when they get a son as an heir. Then only will I be able to perform my duties as a monk in comfort and happiness.” And he replied: “Mother, I can do something to provide the seed for
Again, his mother asked: “Where are you staying now, dear Sudinna?” – “In the Great Wood, mother,” so replying, Ven. Sudinna rose from his seat and departed. Then Sudinna’s mother asked her son’s ex-wife: “Dear daughter, let me make a request for getting a son. Tell me when your fertile period is.” – “Very well, madam,” replied Sudinna’s ex-wife.
Before long, Sudinna’s ex-wife was ready for conception, and she informed Sudinna’s mother of the matter. “In that case, dear daughter, dress up in the clothes which used to have appeal for my son,” said the mother. “Very well, madam,” so saying she did as she had been told.
Taking Sudinna’s ex-wife, his mother went to Great Wood and told Sudinna twice as before to leave monkhood and enjoy the riches and do deeds of merit. Sudinna refused to do so by saying, as before, that he could not become a layman and that he dared not do so. He further added that he was happy in pursuing the noble practice of the threefold training. On the third time, however, the mother asked for the seed of procreation. Saying: “This is something I can do,” he caught hold his ex-wife’s arm and together they entered the Great Wood. As it was a time when the first Expulsion (Pārājika) rule had not been laid down yet, he did not see sexual intercourse as an offence. As such, in the forest, he successfully indulged three times in sex with his ex-wife. As a result his ex-wife became pregnant. [A short pasage here on the causes of pregnancy has been moved to the Further Explanations.]
Tumultuous Denunciation of Devas and Brahmas
There is no hidden place in the world for a man who commits a wrong-doing. In fact, he who does a wrong-doing is the first to know his wrong-doing. Next, his guardian spirit and the guardian spirits of the forests know it. Then other Devas and Brahmas come to know successively. Therefore, when Sudinna copulated with his ex-wife, the terrestrial spirit living in the entire Great Wood saw the offence and transmitted it by shouting it out so that higher Devas and Brahmas might hear: “Friends, the Saṅgha in the past was indeed free from the thieves of immorality (dussīla)! It was indeed free from the blemishes of immorality (dussīla)! But now the Kalanda merchant’s son, Sudinna, is a thief through immorality (dussīla)! He has caused the blemishes of immorality (dussīla)!”
On hearing the voice of the terrestrial spirits, the celestial spirits, such as the Catumahārajika Devas, the Tāvatiṁsa Devas, the Yāma Devas, the Tusita Devas, the Nimmānarati Devas, the Paranimmitavasavattī Devas, and the Brahmas shouted in the same way successively. Thus, in a moment, the roars of condemnation spread and rose to the world of the Brahmas.
When her pregnancy became mature, Sudinna’s ex-wife gave birth to a son. Then Sudinna’s friends named him, Bījaka, and not otherwise, as it was well known that the baby’s grandmother made the request saying: Bījakaṁ pi dehi, “give us the procreative seed.” Sudinna’s ex-wife also came to be known as Bījaka’s mother (Bījaka-mātā), and Sudinna as Bījaka’s father (Bījaka-pitā).
Seven or eight years later, the son and the mother, Bījaka and Bījakamātā, went forth from the household life and joined the Saṅgha, respectively as a monk and a nun. They became Arahats through the help of good teachers and friends.
In this way the monastic life of the son and the mother was of benefit. The father, Ven. Sudinna, was, however, severely tormented by remorse.
In this connection the commentary says: Pitā pana vippaṭisārābhibhūto-vihāsi, “the father, Ven. Sudinna, however, lived being overcome by great remorse.” It should therefore be assumed that for Ven. Sudinna it was totally impossible to become an Arahat in that life or existence.
It is said in the commentary that the former Sudinna, the Kalanda merchant’s son, while going to listen to the discourse, was: Bhabba kulaputta, “a man of good family who had the possibility of path and fruition.” Though he was a man endowed with merits leading to such higher attainments, a hindrance to the paths and fruitions would occur to him, as in the case of King Ajātasattu, and that hindrance actually occurred, as he was in great torment on account of his evil practice when he had sexual intercourse with his ex-wife, or so the teachers say.
A question may arise here: “Was such a hindrance possible to occur to one, who is endowed with the potential for higher attainments, even in the lifetime of a Buddha?” The answer is: “Yes, it was.” But the hindrance did not derive from the Buddha. In fact, Buddhas are those who endeavour to help others attain the paths and fruitions; they constantly put efforts for the spiritual welfare of others. Therefore no hindrance can come from them to those who are possessed of the merits of their past.
In reality, a hindrance on spiritual progress is due to inadequacy of performance, and association with bad friends. Of these two, inadequacy of performance is of two kinds: the lack of teaching effort which is conductive to the paths and fruitions on the part of the teacher, and the lack of practice conductive to the paths and fruitions on the part of the student who is endowed with the merits of the past.
Of these, inadequacy of performance on the part of the teacher means that on the part of a Buddha’s disciple only, and not on the part of Buddhas. Explanation: in the Discourse to Dhanañjānī (Dhanañjānī-sutta, MN 97) it says that while the Brahmin Dhānañjānī was dying, Ven. Sāriputta taught him the doctrine of the four sublime practices (Brahma-vihāra) that could lead him to the Brahma abode. When the Brahmin died, he was reborn in that very plane of existence. Details should be taken from the discourse. If Ven. Sāriputta, the General of the Dhamma, had known of the latent qualifications of the Brahmin and if he had taught him accordingly, he would have become a Stream-enterer (Sotāpanna). But now the teaching was different and the Brahmin’s attainment was short of the noble status. Inadequacy of performance on the part of the teacher thus can cause the danger of failure to reach the paths and fruitions.
An example of inadequacy of performance on the part of the student who has qualifications may be seen in the Discourse to Kandaraka (Kandaraka-sutta, MN 51). According to this discourse, a wandering ascetic, named Kandaraka and an elephant trainer’s son, named Pessa, once went to the Buddha, who taught them the four individuals, the first being one who worries himself (attantapa).
When the Buddha finished just an outline of the discourse, and before he could go on to deal with it in detail, Pessa, the elephant trainer’s son, departed in satisfaction. If he had listened to the discourse in detail, Pessa would have become a Stream-enterer (Sotāpanna). As he left after hearing the discourse in brief, he had only two advantages: His becoming faithful to the Saṅgha and a new method of practising the foundations of mindfulness. Details should be taken from the translation of the discourse. Had he waited a little longer to hear the elaborate teaching on the four individuals, he would have reached the first stage on his way to Awakening. His impatience now caused his failure to do so. Inadequacy of performance on the part of the student with qualifications for higher attainments is a cause of his loss.
Hindrance to the paths and fruitions due to association with bad friends may be understood from the following: If King Ajātasattu, an associate of Devadatta and a follower of his advice, had not killed his father, he would have become a Stream-enterer (Sotāpanna) the day he listened to the Buddha’s delivery of the Discourse on the Fruits of the Ascetic Life (Sāmañña-phala-sutta, DN 2). Now that he adhered to the advice of his evil friend and did wrong by murdering his father, he did not become one. Association with a wicked companion creates a hindrance to the paths and fruitions.
Here also it should be taken that Sudinna suffered the same loss because of his company with a bad friend. If he had not followed his parents’ counsel and kept away from having sex with his ex-wife, there would not have occurred a sudden stop to his good prospects for attainments, the stop that was brought about by his remorse. The remorse was so great and tormenting that he met with failure in becoming an Arahat.
Ven. Sudinna’s Remorse
At that time a fit of remorse occurred to Ven. Sudinna: “I have failed to make achievements such as absorption (jhāna). My gain of monkhood has been worthless! I have ill-gotten the teaching! The Buddha’s Dispensation has not come to me in a good manner! Because I have thus been incapable of practising in perfection, in purity for life, the noble practice of the threefold training after receiving ordination in the Dispensation of the Dhamma and Vinaya taught so well!” So great was his remorse that he became emaciated day by day, and with poor and dry skin, his good appearance deteriorated and his complexion became pale like a withered leaf. His body had sinews that were like a cast net; his distress was hidden in him and his introverted thoughts developed gradually; tormented by his physical and mental unhappiness, he remained in a pensive mood.
Then Sudinna’s friends said to him: “Though formerly you were handsome, your sense-faculties were alert, your facial colour was clear, and your complexion was especially clean, now you are emaciated day by day, and with poor and dry skin, your good appearance deteriorates and your complexion becomes pale like a withered leaf. Your body has sinews that are like a cast net; your distress is hidden in you and your introverted thoughts develop gradually; tormented by your physical and mental unhappiness, you remain in pensive mood. Why, friend Sudinna? Are you practising the noble practice of the threefold training with unhappiness in the Buddha’s Dispensation?”
Ven. Sudinna replied as follows: “Friends, not with unhappiness am I practising the noble practice of the threefold training in the Buddha’s Dispensation. There is one wrong deed done by me though. I have committed sexual misconduct with my ex-wife, for which I feel remorseful, thinking: ‘I have failed to make achievements such as absorption (jhāna). My gain of monkhood has been worthless! I have ill-gotten the teaching! The Buddha’s Dispensation has not come to me in a good manner! Because I have thus been incapable of practising in perfection, in purity for life, the noble practice of the threefold training after receiving ordination in the Dispensation of the Dhamma and the Vinaya taught so well!’ ”
Then his friends blamed him by citing a large number of instances: “Friend Sudinna, since you are thus incapable of practising in perfection and purity for life the noble practice of the threefold training after receiving ordination in the Dispensation of the Dhamma and the Vinaya taught so well, you should be remorseful.
Friend Sudinna, did not the master teach us, in various ways, to separate ourselves from lust and not to combine with lust? Did he not teach us to dissociate from sensuality and not to associate with sensuality? Did he not teach us to be detached from craving and wrong view and not to be attached through craving and wrong view?
Friend Sudinna, despite the master’s teaching to separate from lust, you have striven to combine with lust. Despite the master’s teaching to dissociate from sensuality, you have striven to associate with sensuality. Despite the master’s teaching to be detached from craving and wrong view, you have striven to be attached through craving and wrong view.
Friend, did not the master teach us, in various ways, to separate from lust, to give up conceit, to remove hunger or thirst that are moral defilements, to eliminate attachment that is lingering through craving, to cut the source of suffering, to cease craving, to have no passionate desires, to stop craving and to extinguish moral defilements?
Friend, did the master not teach us, in various ways, the removal of sensuality? Did he not teach us the analytical knowledge of perception concerning sensuality? Did he not teach us the elimination of craving that is hunger or thirst for sensuality? Did he not teach us the cutting off of thoughts connected with sensuality? Did he not teach us the cooling of the heat that is sensuality?
Friend, the wrong deed you have done cannot cause the faithless to become faithful nor can it cause the faithful to become more faithful. In fact, friend, the wrong deed of yours will make the faithless remain faithless and will lead to the destruction of the faith of the faithful.” Then they reported the matter to the Buddha.
On account of this incident the Buddha held a meeting of the Saṅgha and asked Ven. Sudinna: “Is it true, Sudinna, that you have committed sexual misconduct with your ex-wife?” When he replied: “Yes, venerable sir,” the Buddha rebuked Sudinna in the following manner: “You foolish man (mogha purisa), who have failed to attain the paths and fruitions, achieving nothing! It is not befitting a monk! It is not the practice of a monk. It is improper. It should not be done! You good for nothing! Why are you incapable of practising in perfection, in purity for life, the noble practice of the threefold training after receiving ordination in the Dispensation the Dhamma and the Vinaya proclaimed so well?
You foolish man, did I not teach you, in various ways, to separate yourself from lust, and not to combine with lust? Did I not teach you to dissociate from sensuality and not to associate with sensuality? Did I not teach you to be detached from craving and wrong view and not to be attached through craving and wrong view. Though I teach you to separate yourself from lust, you have striven to combine with lust! Though I teach you to dissociate from sensuality, you have striven to associate with sensuality! Though I teach you to be detached from craving and wrong view, you have striven to be attached through craving and wrong view.
You foolish man, did I not teach you, in various ways, to be free from lust, not to be intoxicated with conceit, to remove hunger or thirst that is a defilement, to cut off attachment tinged with craving, to eliminate the roots of the round of suffering, to cease craving, to reject desires, to stop craving and to extinguish defilement?
You foolish man, did I not teach you, in various ways, the removal of sensual pleasures? Did I not teach you the analytical knowledge of perception concerning sensual pleasure? Did I not teach you the removal of craving for sensual pleasure? Did I not teach you the cutting off of thoughts concerning sensual pleasure? Did I not teach you the extinguishing of the heat of sensual pleasure?
You foolish man, it is better to put your male organ into the mouth of a highly poisonous, severely poisonous snake! But it is not good to put it into the female organ! You foolish man, it is better to put your male organ into the mouth of a cobra! But it is not good to put it into the female organ! You foolish man, it is better to put your male organ into a heap of embers with glowing and blazing flames that burn all around! But it is not good to put it into the female organ!
Because, foolish man, by putting your male organ into the snake’s mouth or into the heap of embers, you will just come to death or you will suffer almost to death. By putting your male organ into the snake’s mouth or into the heap of embers, you cannot go to the four suffering states of long suffering, of animals, of departed spirits and the Asuras on destruction of your body. But by doing so with regard to the female organ, foolish man, you may go to those suffering states on destruction of your body!
You foolish man, you have committed sexual intercourse which is not the practice of noble persons, which is the practice of villagers, which is a crude act that ends in washing, which is done only in a secluded place because of its unseemly sight, which is done by a couple of a man and a woman. You foolish man, you are a pioneer in the sense that you engage in unwholesomeness ahead of others!
You foolish man, what you have done now cannot cause the faithless to become
Then the Buddha censured Ven. Sudinna in many ways and taught the disadvantages of such unseemly things as difficulty of maintenance of self, difficult of maintenance by others, greediness, discontent, fondness of companions, and indolence. He also taught the advantages of such seemly things as easy maintenance of self, easy maintenance by others, little wants, easy content, decrease in defilements, the shaking off of defilements, assuming a pleasant appearance, the destruction of defilements, and industriousness.
Ten Objectives of the Disciplinary Rules
He also gave the monks a talk appropriate to this incident and addressed them as follows: “Monks, in that case I will lay down disciplinary rules with ten objectives:
1. For the observance by the Saṅgha.
2. For the welfare of the Saṅgha.
3. For suppressing those who violate morality.
4. For the happy life of monastics who cherish morality.
5. For removing suffering in the present life.
6. For removing suffering that may arise in future.
7. For causing the faithless to become faithful.
8. For causing the faithful to become more faithful.
9. For the perpetuation of the Dhamma.
10. For the support of the training.
Monks let it be proclaimed thus: A monk who commits sexual intercourse suffers loss in the Dispensation which amounts to Expulsion (Pārājika). Expulsion (Pārājika): The first category of offences, considered to be grave and irremediable; it entails the expulsion of the offender from the monastic life. There should no longer be association with moral monastics in performing various monastic acts. Let it thus be proclaimed.” In this manner did the Buddha lay down the first Expulsion rule in the 20th year after the Awakening.