The Saṅgha Treasure

43: The Life Stories of the Monks

I shall now narrate the stories of the great disciples on the authority of the exposition of the Collection of the Numerical Discourses (Aṅguttara-nikāya) commentary ^{Commentary to the Collection of the Numerical Discourses (Aṅguttara-nikāya, PTS 1.14 ff).} beginning with the story of the great elder Koṇḍañña, taken from among the members of the noble Saṅgha, the Buddha’s Disciples who were endowed with such attributes as practising well (suppaṭipaññatā). In narrating the stories of these great disciples, I shall do so in three stages:

1. Ven. Koṇḍañña

Aspiration in the Past

Counting backward from this Fortunate Aeon (Bhadda-kappa), over 100,000 aeons ago, there appeared the Buddha Padumuttara.

Having appeared among the three classes of beings, Buddha Padumuttara, in the company of 100,000 monks, made his alms rounds visiting a series of villages, townships and royal cities in order to compassionately release many from suffering, and arrived at his native city of Haṁsavatī. His father, King Ānanda, heard the good news of his son’s visit and together with his people and officials extended welcome to the Buddha. As the Buddha gave a discourse to the crowd headed by King Ānanda, some became Stream-enterers, some Once-returners, some Non-returners and the rest Arahats at the end of the discourse.

The King then invited the Buddha for the next day’s meal, and the next day he sent for the Buddha with a message about the meal-time and made a grand offering of food to him and his company of 100,000 monks at his golden palace. Buddha Padumuttara gave a talk in appreciation of the meal and went back to the monastery. In the same way, the citizens gave their great gift (mahā-dāna) the following day. The third day saw a gift again by the king. Thus the great gifts performed by the king and the citizens on alternate days went on for a long time.

At that time, a man of good family, the future Koṇḍañña, was born in a prosperous household. One day, while the Buddha was teaching, he saw the citizens of Haṁsavatī with flowers, perfumes, etc. in their hands, heading to where the Buddha’s was to deliver his discourse and he went along with them too.

In the meantime, Buddha Padumuttara declared a certain monastic as the first of all long-standing (rattaññū) monastics to realize the four truths and thereby to gain release from Saṁsāra in his Dispensation. When Koṇḍañña, the man of good family, heard this, he reflected: “Great indeed is this man! It is said that, leaving aside the Buddha himself, there is no other person before him who has realized the four truths. What if I too become a monk like him, realizing the four truths before all others do in the Dispensation of a coming Buddha!” At the close of the Buddha’s teaching, the man of good family approached the Buddha and gave an invitation to him, saying: “Please accept my offering of food tomorrow, exalted Buddha!” the Buddha accepted the invitation by keeping silent.

Knowing clearly that the Buddha had accepted his invitation, the man of good family paid his respects to the Buddha and returned home. During the whole night, he spent decorating the seats with fragrant festoons of flowers and also by preparing delicious food. The following day, he treated the Buddha and his company of 100,000 monks at his house to a sumptuous feast of fine rice with gruel and other courses as side-dishes. When the feast was over, he placed at the feet of the Buddha entirely new and soft, but thick pieces of cloth, made in the country of Vaṅga and enough to make three robes. Then he reflected as [1177] follows: “I am not a seeker of a small religious post but I am a seeker of a big one. One day’s great gift (mahā-dāna) may not be adequate if I aspire for a lofty designation. Therefore, I shall aspire after it by performing a great gift for seven days successively.”

Thus, the man of good family gave a great gift in the same manner for seven days. When the meal-offering was over, he had his storehouse of garments opened and put fine and nice clothes at the feet of the Buddha and offered three-piece sets of robes to the 100,000 monks. He then approached the Buddha and said: “Exalted Buddha, just as the monastic whom you declared as foremost seven days ago, may I be able to become the first to penetrate the four truths after donning the robe in the Dispensation of a coming Buddha.” Having said so, he paid respects by prostrating at the Buddha’s feet.

Hearing the man of good family’s words of aspiration, Buddha Padumuttara tried to see in his vision, saying to himself: “This man of good family has done many significant deeds of merit. Will his aspiration be fulfilled or not?” He then came to know clearly that: “It definitely will be!”

Indeed, there is no hindrance at all, even as an atom, that would cover his vision when a Buddha tries to see the past or the future or the present events. All the events in the past or the future, though there is a barrier of a millions of millions of aeons, or all the events in the present, though there is a barrier of thousands of universes, they are all associated with reflection. As soon as they are reflected, they become manifest distinctly. In this way, with his intellectual power that knew no hindrances, Buddha Padumuttara saw in his vision thus: “100,000 aeons from now, there will arise a Fortunate One, Gotama by name, among the three classes of beings. Then will this man of good family’s aspiration be fulfilled!” Knowing thus, the Buddha predicted to the man of good family: “Dear man of good family, 100,000 aeons from now, a Buddha, by the name of Gotama, will appear in the three worlds. When Buddha Gotama delivers the first discourse, the Turning of the Dhamma Wheel, you will be established at the end of this discourse with its three functions, together with 180 million Brahmas, in Stream-entry (Sotāpatti-phala).

Mahākāla and Cūḷakāla

Having performed deeds of merit such as alms giving for a period of 100,000 years, the wealthy man of good family, the future Koṇḍañña, was reborn in a celestial abode on his death. While he was repeatedly being reborn either in the Deva realm or human world, 99,909 aeons elapsed. After living through such a long duration, 91 aeons, when counted backwards from this Fortunate Aeon, the future Koṇḍañña, was born in the family of a householder and named Mahākāla, in a village near the gate of the royal city Bandhumatī. His younger brother was known as Cūḷakāla.

At that time, the Bodhisatta Vipassī expired from the Tusita Realm and took conception in the womb of Bandhumatī, the Chief Queen of King Bandhuma, ^{As has been described in chapter IX.} and, in time, became an omniscient Buddha. As he was requested by Mahā Brahma to preach, he pondered as to whom he should preach first. He then saw his own younger brother Prince Khaṇḍa and the chaplain’s son, the young Tissa. “These two,” he decided, “are capable of penetrating the four truths first.” He decided thus: “I will preach to them. I will also do a favour to my royal father.” He then took an aerial journey, by his psychic power, from the Mahā Bodhi tree and descended at the Deer Park called Khemā. He sent for Prince Khaṇḍa and Tissa and taught them a discourse, at the end of which, both of them became Arahats, together with 84,000 sentient beings.

The 84,000 clansmen, who went forth together with the Bodhisatta Vipassī, heard of the event and went to him to listen to his Dhamma and they duly became Arahats also. Buddha Vipassī appointed Ven. Khaṇḍa and Ven. Tissa to the position of chief disciples and placed them on his right and left hand side respectively.

On receiving the news, King Bandhuma became desirous of paying homage to his son, [1178] Buddha Vipassī, and went to the park, listened to the discourse and took the three refuges. He also invited the Buddha for the next day’s meal and departed after paying his respects to the Buddha. On arrival at his palace, an idea arose to him while sitting in his grand pavilion: “My older son has renounced the word and has become a Buddha. My second son has become chief disciple on the Buddha’s right-hand side. The chaplain’s son, the young Tissa, has become chief disciple on the left. The rest of the 84,000 monks used to surround and attend upon my son while they were laymen. Therefore, the Saṅgha, headed by my son, was under my charge before and so should they be now too. I alone, will be responsible for the provision of them with the four requisites. I will give others no chance to do so.”

Thinking thus, the king had the walls of acacia wood built on either side of the route, from the gate of the monastery to the palace and had them covered with canvas. He had festoons hung which were as thick as the trunk of a toddy palm and decorated with gold stars; he also had canopies put up. As for the ground, he had it covered with exquisite spreads. On both sides of the route within the walls, he had pots filled with water and placed near the flowering bushes and had perfumes placed among flowers and flowers among perfumes. Then he sent the Buddha a message that it was now time for the meal. In the company of his monks, Buddha Vipassī came to the palace along the fully covered route and partook of his meal and went back to the monastery. Nobody else had a chance even to see the Buddha. How could one have an opportunity to offer food and to honour him?

Then there took place a discussion among the citizens: “It has now been seven years and seven months since the arising of the Buddha in the world. But we have so far had no opportunity even to see the Buddha, what to speak of offering food, honouring him and listening to his sermons, we have no such privileges at all. The king personally attends to the Buddha adoringly with the notion that: “The Buddha is my Buddha only, the Dhamma is my Dhamma only and the Saṅgha is my Saṅgha only.” The arising of the Buddha is for the welfare of the world of sentient beings, together with Devas and Brahmas, and not only for the king’s welfare. Indeed, it is not that hell-fire is hot only for the king and is like a cool blue lotus to others. It would be better, therefore, if the king gave us our right of service to the Fortunate One; if not, we shall battle with the king and take over his rights to donate to the Saṅgha and do deeds of merit towards them. Let us fight for our right. But there is one thing, we citizens alone might not be able to do so. Let us, therefore, find a chief who will lead us.”

Accordingly, they went to the general of the army and openly told him of their plan and directly asked: “General, will you be one of us or will you join the king?” Then the general said: “I will be one of you. But there is one condition: You must give me the first day for my service to the Buddha.” And the citizens agreed.

The general went to the king and said: “The citizens are angry with you, Great King.” When asked by the king about the reason, he said: “Because you alone are attending to the Buddha and they do not have such a chance, so they say. Great King, it is not too late yet. If they were given permission to serve the Buddha, they would no longer be angry. If not, they say they will give battle against you.” Then the king replied: “General, I shall wage war but by no means shall I give up right to serve the Saṅgha.” – “Great King,” said the general, putting the king in a difficult position, “your servicemen are threatening that they will take up arms against you. Whom would you call up to encounter the looming war?” – “Are not you my general?” asked the king persuasively. “I cannot fight after being separated from the citizens, Great King,” said the general.

The king then realized: “The force of the citizens is great. The general too is one of them.” He therefore made a request, saying: “In that case, friends, let me feed the Saṅgha for another period of seven years and seven months only.” But the citizens did not agree and rejected the request. The king reduced the duration of his proposed gift step by step to six years, five years, and so on and finally to seven days. Then the people came to a unanimous decision, saying among themselves: “Now that the king has asked for only seven days to perform the act of food offering, it is not good for us to be so stubborn in [1179] rivalry with him.”

King Bandhuma gave away, in seven days, all his offerings, which were meant for seven years and seven months. For the first six days, he did so without letting the people see. On the seventh day, however, he invited the citizens and showed them his grand gift offering, saying this to sound them out: “Friends, will you be capable of giving such a grand alms giving (dāna)?” – “Great King,” retorted the citizens, “your gift took place only with our help, isn’t it?” And he asserted it was true. “Yes, we are capable,” they said. Wiping the tears with the back of his palm, the king paid respects to the Buddha and said: “My dear son, exalted Buddha, I have decided to support you together with 168,000 monks for life with the four requisites, giving no assignments to others. But now I am compelled to allow the people to attend to you. In fact, they were angry with me and complaining about the deprivation of their right of giving alms. My son, exalted Buddha, from tomorrow onwards, please do allow them to serve you!” Thus did he pathetically utter words of compliance in his despair. The next day, the general gave a grand gift to the Saṅgha with the Buddha at its head, according to the agreement he had with the people.

Faithful Sumanā

On the day allotted to him the general, while supervising his grand gift (mahā-āna), issued the order saying: “Care must be taken so that no other person should get a chance to offer even a spoonful or ladleful of rice,” and he placed sentries to keep watch around the area. That very day, a widow of a wealthy merchant of Bandhumatī was crying in great distress because she did not get a chance to offer her share of gifts on the first day. She complained pitiably, saying to her daughter who had just come back from the games she had been playing with her 500 female playmates: “My darling daughter, if your father were alive, today I could have been the first to feed the Buddha.” The daughter responded with words of comfort: “Mother, please do not worry! I will do something so that the Saṅgha, headed by the Buddha, will accept and partake of our meal first.”

After that, the daughter filled the gold bowl which was worth 100,000 coins with milk rice unmixed with water. She added butter, honey, molasses, etc. to enrich the food. She covered it with another gold bowl turned upside down and tied both the gold bowls with garlands of jasmine so that it might look like a garland of flowers. When the Buddha entered the city, she carried it herself on her head and left the house in a company of her many attendants. On the way a dialogue took place between the wealthy lady and the watchmen:

Watchmen: Do not come here, daughter!

Lady: Dear uncles! Why don’t you allow me to go? ^{People of past good deeds speak endearing words, and others are not able to reject their repeated request.}

Watchmen: We are to keep watch by the general’s order, that nobody else must be allowed to offer alms food, daughter.

Lady: But, uncles, do you see any food in our hands that warrants you to bar me like this?

Watchmen: We see only the garland of flowers.

Lady: Well, did your general say even an offering of flowers was not allowable?

Watchmen: As for an offering of flowers, it is allowable, daughter.

The lady then said to the watchmen: “In that case please go away. Do not prevent us, uncles,” and she went to the Buddha and offered her gift with a request: “Please, exalted Buddha, accept my offering of a garland of flowers.”

The Buddha glanced at a watchman, signalling him to bring the floral garland. The lady made obeisance and said: “Exalted Buddha, may my life throughout Saṁsāra be free from want and worry. May I be lovable to many, like this garland of jasmine (sumanā) flowers, and may I be named Sumanā in all my coming existences.” [1180] The Buddha answered: “May you be well and happy,” and the lady then paid respects to him joyfully and departed.

The Buddha went to the general’s house and took the seat prepared for him. The general brought rice gruel and offered it him. The Buddha covered the bowl with his hand. The general thought that the Buddha did not accept the gruel because the monks had not all come yet. When all had come, the general reported to the Buddha saying that all were present and seated. The Buddha said: “We have already had a bowl of food which we received on the way. When the covering jasmines were removed from the bowls the milk rice with puffs of steam was found. Then the general’s young serviceman who had brought the floral garland said: “General, I have been cheated by a lady who told me that it was just a garland of flowers.” The milk rice was sufficient for all the monks beginning with the Buddha. Only after giving the milk rice to the Buddha did the general hand over the offerings that were made by himself. When the partaking of food was over, the Buddha delivered a discourse on auspiciousness and left.

When the Buddha had left, the general asked his men about the lady’s name and they told her that she was the daughter of a wealthy merchant. “What a wise woman she is! If such a wise woman administers a household, it may not be difficult for the householder to attain divine pleasures.” Speaking in praise of the lady, the general managed to take her in marriage and placed her as the mistress of the house.

While taking charge of the wealth of both houses, her father’s as well as the general’s, she gave gifts to the Buddha till the end of her life. She was reborn in the celestial abode, the world of sense pleasures. At that very moment, a rain of jasmines fell heavily, filling the whole divine city to about knee deep. “This divine damsel has brought her own name, even by herself,” so saying all the Devas named her Sumanā Devī.

Sumanā Devī had no suffering states for 91 aeons, taking rebirth in divine and human abodes. Wherever she was reborn, there rained jasmines continuously and she continued to be known only as Sumanā Devī or Sumanā Kumārī. In the Dispensation of the present Buddha, she was born of King Kosala’s Chief Queen. Simultaneously, in the households of the king’s various ministers, all her maids were born on the same day as Sumanā. At that very moment jasmine flowers rained very heavily to about knee deep.

Seeing that phenomenon, the king thought: “My daughter must have done a unique act of merit in the past,” and became overjoyed. “My daughter has brought her name by herself,” and he let her bear the very name Sumanā. Pondering: “My daughter must not have been born alone,” the King had her birth-mates searched for all over the city and hearing that 500 girls were born, the king took the responsibility for feeding, nursing and bringing up all the 500 birth-mates. He also ordered that each month the 500 girls must be brought and presented to his daughter.

When Princess Sumanā was seven, the Buddha, in the company of monks, visited Sāvatthī as he had been invited by the wealthy Anāthapiṇḍika through a messenger, for he had completed the construction of the Jetavana monastery. Anāthapiṇḍika went to King Kosala and said: “Great King, the Fortunate One’s visit to our city of Sāvatthī means auspiciousness for you and us. Therefore, please send Princess Sumanā and her 500 maids with water-filled pots, perfumes, flowers, etc. to welcome the Fortunate One and receive him. The king replied, saying: “Very well,” and did as told by the merchant. Under the orders of the king, Sumanā approached the Buddha and paid him homage with perfumes, flowers, etc. and stood at a suitable distance. When the Buddha taught Sumanā, even on his way, she and all her companions were established together in Stream-entry (Sotāpatti-phala). So were the 500 girls, 500 women and 500 male lay devotees established in the same fruition at the Buddha’s assembly. In this way, on the day the Buddha visited the monastery, before he reached it but while on the way, 2,000 people became Stream-enterers (Sotāpanna).

When the princess came of age, King Kosala gave her 500 chariots and emblems of royalty so that she might use them on her travel with her 500 [1181] companions. In those days, there were three women who received 500 chariots and royal emblems from their parents. They were:

As had been said, the day after the general had the permission from the king and performed his great gift (mahā-dāna) to the Buddha on a grand scale. The citizens organized an offering that was greater than the king’s and gave great gifts to the Saṅgha headed by the Buddha. When the meal-offering by the whole city was accomplished, the villagers near the city-gate arranged to pay homage, as it was their turn to do so.

Then the householder Mahākāla discussed with his younger brother Cūḷakāla: “Our turn to pay homage to the Fortunate One is tomorrow. What kind of homage shall we offer?” – “Brother,” replied Cūḷakāla, “please think by yourself of what is proper.” Then Mahākāla said: “Dear brother, if you follow my plan, from our land of 28 acres, ^{28 acres approx.} full of ripening fine rice paddy, we shall take out the newly ripened paddy from the ears and cook milk rice, which is befitting to the Fortunate One.” Cūḷakāla presented his view: “Brother, if we do so, nobody will be benefited. Therefore I do not agree to that.”

Then Mahākāla said: “If you do not agree to it, I wish to have my share of property.” So the 28 acres of land was divided into two halves, each measuring 14 acres and a fence was erected in the middle of the two portions. Then Mahākala took out the tender grain from the ears, to which he added milk unmixed with water. He had it cooked and the four sweet things (catu-madhu) put to it, and offered:

The strange thing was that the ears from which the grain had been taken out became full again with grain as before. It was a gift of the first grain formed in their earliest stage of development. Mahākāla similarly gave the following in generosity:

In this way, each time he grew paddy, he accomplished gifts of the first portion (agga-dāna) nine times. And never did the harvest of his paddy become low despite his gifts. In fact, the amount of paddy even increased and became bigger than before. This indeed was his wholesome deed in connection with his expressed aspiration made in the past.

The virtuous Mahākāla, the future Koṇḍañña, performed deeds of merit in this way throughout the Buddha’s life as well as throughout his own, and he wandered from the human abode to the divine abode and back and enjoyed divine and human luxuries.

Ascetic Life in His Final Existence

When our Buddha was about to arise he was reborn in a wealthy Brahmin family in the village of Doṇavatthu, near the city of Kapilavatthu. On his naming day, the young Brahmin was given the name of Koṇḍañña. While being brought up, he was educated in the three Vedas and was accomplished in the physiognomy of a great man.

At that time, our Buddha had passed away from the Tusita Realm and was conceived in the womb of Mahā Māyā, Chief Queen of King Suddhodana of Kapilavatthu, and was later duly born. On the naming day, the king presented 108 Brahmins with absolutely new garments and fed them with sweet pure milk rice. He selected from among them eight highly intelligent Brahmin wise men and let them be seated in serial order in the courtyard. He then had the little prince, the Bodhisatta, put down on white linen and brought to the Brahmins who were to examine the baby’s body-marks.

The Brahmin, who occupied the first seat among the eight, raised his two fingers and [1182] predicted: “If this boy remains a layman, he will become a Universal Monarch. If he lives an ascetic life, he will definitely become a Buddha in the three worlds!” In the same way six more Brahmins declared the same by putting up two fingers. Of those eight Brahmins, Koṇḍañña was the youngest. When his turn to predict came, he studied very carefully the marks on the body, and noticed that the one who would become a Universal Monarch should not have the mark of a Universal Monarch on his soles, but the boy had that mark on his soles, so he put up only one finger, boldly predicting: “There is absolutely no reason for the prince to stay in a household. The prince will indeed become a Buddha!”

After the predictions, the wise Brahmins went back to their respective homes and summoned their sons and gave instructions saying: “Dear sons, we have become old. We may or may not be living by the time Prince Siddhattha, son of King Suddhodana, attains omniscient Buddhahood. When the prince does, you, dear sons, should become monks in his Dispensation.”

King Suddhodana brought up his son in comfort by providing him with protection, facilities and resources beginning with his appointment of attendants. When he became sixteen years of age, the prince enjoyed Deva-like royal luxuries and at the age of 29, when he became intellectually more mature, he saw the disadvantages of sense-pleasures and the advantages of renunciation. So, on the day his own son Rāhula was born, he performed a great act of renunciation by riding the royal steed, Kanthaka, in the company of his coeval and personal officer, Channa, going through the city-gate that was opened by the Devas.

On that single night, he passed through the three cities of Kapilavatthu, Koliya and Devadaha, and proceeded to the bank of river Anomā where he put on the robe and other paraphernalia which were brought and offered by Brahma Ghaṭikāra.

Soon, he arrived at the city of Rājagaha in a very pleasing manner, like a great elder of 60 years’ standing and 80 years of age. After going on alms round, he partook of his meal in the shadow of the Paṇḍava Hill. Though King Bimbisāra invited him to stay on and promised to give his kingdom, he turned down the offer, and proceeding in due course he reached the grove of Uruvelā.

“Oh!” he exclaimed, “this flat ground is very pleasant! For clansmen who wish to devote themselves to meditation, it is an ideal place.” With this reflection, he sojourned in that grove and commenced his meditation and ascetic practice.

By the time of the Bodhisatta’s renunciation, all the wise Brahmins, except Koṇḍañña, had deceased. The youngest, Koṇḍañña, alone remained in good health. On hearing the news that the Bodhisatta had gone forth, he visited the sons of these deceased Brahmins and said: “It is said Prince Siddhattha had become an ascetic. No doubt the prince will really become a Buddha. If your fathers were alive, they would go forth even today. Come, if you wish to do so. Let us become monks in the wake of that great man.” But the seven sons were not unanimous in their aspirations, and three did not like the idea. Only the remaining four donned robes under Koṇḍañña’s leadership.

After becoming ascetics, the Group-of-Five (Pañca-vaggiya) went round for food in villages, towns and royal cities and reached the Bodhisatta’s dwelling eventually. While the Bodhisatta was practising his austere meditation for six long years, they entertained great hope, thinking: “He will soon become a Buddha! He will soon become a Buddha!” So thinking, they attended to the Bodhisatta, staying and moving about him.

In the sixth year, the Bodhisatta came to realize that the ascetic practice (dukkara-cariyā) would absolutely not earn him the noble paths and fruitions, though he had spent time eating just a rice-grain, just a sesame seed, etc., and had become emaciated and weary. He collected food in the village of Senānigama and ate whatever was available, such as rice and hard cakes. Then the Group-of-Five, as compelled by the law that dictates the lives of all Bodhisattas, were fed up with the Bodhisatta and left him, and went to Isipatana and the Deer Park.

After the Group-of-Five had thus left him, by eating whatever was available, such as rice and hard cakes, the Bodhisatta’s skin, flesh and blood became normal in two or three days. On the full moon day, the day he was to become enlightened, he took the excellent milk rice [1183] food offered by Sujātā, wife of a wealthy merchant. He then placed his bowl in the river Nerañjarā and came to decide that he would definitely become a Buddha on that very day.

In the evening, after the Nāga King Kāḷa have spoken in praise of him, he went to the site where the Mahā Bodhi tree was and sat crossed-legged on the undefeated throne, the unshakable seat, facing the east. Having developed his fourfold exertion, he drove away the deity Māra just before sunset, acquired the knowledge of previous lives (pubbe-nivāsa-ñāṇa) in the first watch of the night, the divine eye (dibba-cakkhu-ñāṇa) in the middle watch and in the last watch he was absorbed in the wisdom of dependent origination (paṭicca-samuppāda). He reflected, with his diamond-like great insight knowledge (mahā-vajira-vipassanā-ñāṇa), on its twelve factors forward and backward, up and down, and finally become a Buddha, having gained unique omniscience (asādhāraṇa-sabbaññuta-ñāṇa), which belongs to all Buddhas as has been told in the section of the Buddha’s Awakening. On that very throne under the Mahā Bodhi tree, the Buddha passed seven days, being absorbed in the Arahat fruition-attainment (phala-samāpatti).

In this way, the Buddha stayed in the seven places, and later on being requested by Brahma Sahampati, he considered, asking himself: “To whom should I preach first?” Then he came to know that the religious teachers, Āḷāra and Uddaka, had deceased and when he continued to think, he reflected thus: “To the Group-of-Five I am very thankful. They served me while I was engaged in the austere practices. What if I should preach to them first?” Such an idea is conceived by all Buddhas as a rule. With the exception of Koṇḍañña, there was none who could first grasp the four truths in the Dispensation of the Buddha. As for Koṇḍañña, his capability to grasp the four truths, first and foremost was because he had performed significant deeds of merit for 100,000 aeons and had given the unique gifts of the first crop, nine times to the Saṅgha headed by the Buddha, as has been told above.

Taking his bowl and robe, the Buddha set out for the Isipatana Deer Park and duly reached the dwelling of the Group-of-Five monastics. The five monastics saw the Buddha coming and they made an agreement among themselves not to fulfil their obligatory duties, but, as the Buddha was approaching nearer they could not keep their original agreement, and one took the bowl and robe from the Buddha, another prepared the seat for him, still another brought water for washing his feet, the fourth washed the Buddha’s feet, and the fifth brought a round fan made of palm-leaf to fan him, thus they rendered their respective services.

When the five monastics had taken their seats near the Buddha after doing their duties, the Buddha delivered the Discourse setting the Dhamma Wheel Turning (Dhamma-cakkappavattana-sutta, SN 56.11) with three functions to the five monastics, with Ven. Koṇḍañña as the principal listener in his presence.

At that time the Buddha thought: “As the ascetic Koṇḍañña was first to penetrate the four truths which I have understood with thousands of difficulties, he deserves the name Aññāsi Koṇḍañña,” and so he uttered a solemn utterance: Aññāsi vata bho Koṇḍañño; aññāsi vata bho Koṇḍañño! “Koṇḍañña has penetrated the four truths! Koṇḍañña has penetrated the four truths!” Because of this solemn utterance, Ven. Koṇḍañña came to be known as Aññāsi Koṇḍañña, Koṇḍañña the One-who-Knows, from that time onwards.

Foremost Title Achieved

In this way, Ven. Koṇḍañña became a Stream-enterer (Sotāpanna) on the full moon day of July (Āsāḷha) in the year 528 BCE, the same year the Buddha become a Buddha. Likewise, the day after the full moon, Ven. Bhaddiya also became a Stream-enterer (Sotāpanna); two days after the full moon, Ven. Vappa, three days after the full moon, Ven. Mahānāma, and four days after the full moon, Ven. Assaji. Five days after the full moon, at the end of the delivery of the Discourse about the Characteristics of Non-Self (Anatta-lakkhaṇa-sutta), all five members of the Group-of-Five were established in the Arahat fruition (Arahatta-phala). At that time, the number of Arahats amongst human beings were therefore six, the [1184] Buddha himself and the Group-of-Five.

From that time onwards the Buddha led 55 friends headed by Yasa, the son of a wealthy merchant to the noble paths and fruitions; he also led the 33 Bhadda princes, in the Kappāsika grove; 1,000 former matted-hair ascetics, on the stone plateau of Gayāsīsa and others. After leading a large multitude of people to the noble paths and fruitions, on the full moon day of January (Phussa), in the same year, the Buddha arrived in Rājagaha and established Brahmin householders, numbering 110,000 headed by King Bimbisāra in Stream-entry (Sotāpatti-phala) and 10,000 such householders in the three refuges.

Having caused the abundant blossoming and fruition of his teaching, with the eight wonders and three trainings, throughout Jambudīpa, the entire land of which he caused to be illuminated bright with the colour of the robes and caused the environs to be blown by the rushing wind from the moving monks and other noble ones. Later on, once he had arrived at the Jetavana monastery of Sāvatthī and while remaining there at the monastery and sitting on the Dhamma throne, the seat for a Buddha, he delivered a discourse and in the course of his delivery, he became desirous of declaring that his eldest son, Koṇḍañña, was the best of all who were first to realize the four truths; and he uttered:

Etad-aggaṁ bhikkhave mama sāvakānaṁ bhikkhūnaṁ rattaññūnaṁ yad-idaṁ Aññāsi Koṇḍañño.

O monks, of my monastic disciples who are of long standing (rattaññū), Aññāsi Koṇḍañña is the foremost (etad-agga).

Thus speaking in praise of Ven. Koṇḍañño, the Buddha declared him the foremost of those of long standing (rattaññū-etad-agga).

Herein long standing (rattaññū) literally means one who knows the nights, that is to say: “One who has passed through a long duration of many nights since one’s renunciation.” In the Buddha’s Dispensation there was none who realised the four truths earlier than Koṇḍañña. Hence Koṇḍañña was the one who knew many nights, and lived over the greatest number of years, since he became a monk. According to this explanation, a long standing (rattaññū) individual means the senior-most in monkhood.

Or, as Ven. Koṇḍañña realized the four truths before all others, since his realization, he had passed through many a night. According to this, the word in question means the earliest knower of the four truths.

Or, as every Arahat is conscious of daytime and night-time, he earns the epithet of knower of nights (rattaññū), one who is aware of the divisions of day and nighttime. Because Ven. Koṇḍañña was the earliest of all Arahats, he stood out from other long standing Arahats knowing the divisions of time.

After His Attainment

Ven. Aññāsi Koṇḍañña became an Arahat on the fifth day after the full moon of July (Āsāḷha). On the full moon day of January (Phussa) that year, the Buddha arrived in Rājagaha and on the first waxing day of February (Māgha) the future chief disciples, Sāriputta and Moggallāna, donned the robes. On the seventh day, Ven. Moggallāna became an Arahat and Ven. Sāriputta did so on the full moon day. In this way, there arose complete categories of Arahats, such as chief disciples, great disciples and ordinary disciples, in the Buddha’s Dispensation, all going for alms round in a single line, with the most senior in front and the most junior last in the line. When the Buddha gave a discourse, he sat on the Dhamma throne, the Buddha-seat decorated in the middle of the assembly. The captain of the Dhamma, Ven. Sāriputta, sat on the right side of the Buddha and Ven. Moggallāna sat on the left side.

At the back of the two chief disciples, a seat was prepared for Ven. Koṇḍañña. The remaining monks took their seats surrounding him. Because Koṇḍañña was the first to understand the four truths in the Buddha’s Dispensation and because he was senior also by age, the two chief disciples were respectful to him, they regarded him as Mahā Brahma, as [1185] a huge mass of fire, or as a highly poisonous serpent. They felt somewhat scared, though they occupied the front seats. They were also shy and embarrassed. Ven. Koṇḍañña then reflected: “For the front seats, these two chief disciples had fulfilled the perfections (pāramī) for one immeasurable period and 100,000 aeons. Though they are taking those seats they are less confident, shy and embarrassed. I shall do whatever is necessary to make them live at ease.” This was a reason for his vacant seat.

Besides, Ven. Koṇḍañña was a highly powerful great elder. Like the attributes of the Buddha, his attributes spread among the people in this universe as well as among the Devas and Brahmas of the 10,000 world-element. Therefore, whenever divine and human beings visited and honoured the Buddha with perfumes, flowers, etc. They immediately after that approached Ven. Koṇḍañña and honoured him, remembering: “This venerable was the first to comprehend the unique doctrine of the four truths.” There is also a religious custom, according to which the visited monk is to give a Dhamma talk or to exchange greetings with them. As for venerable Koṇḍañña he was inclined only to remain blissfully in the attainment of fruition-attainment (phala-samāpatti). Therefore, to him, Dhamma talks given to, and greetings exchanged with, the visitors appeared superfluous. This was another reason.

For these two reasons, venerable Koṇḍañña desired to stay away from the master. As he foresaw that his nephew, the young Puṇṇa, son of the Brahmin lady Mantānī, would become a famous Dhamma-preacher (Dhamma-kathika), he went to the Brahmin village of Doṇavatthu and made his nephew a monk and helped him become a resident pupil (antevāsika) with the thought that he would stay behind near the Fortunate One. Then he approached the Buddha and made a request: “Exalted Buddha, to me a rural residence is not suitable. I am not capable of staying with the laity. Therefore, kindly permit me to live in the Chaddanta forest.” And the permission was granted by the Buddha.

Having obtained permission from the Buddha, Ven. Koṇḍañña packed up his bedding, and taking his bowl and robe, he went to Lake Mandākinī in the Chaddanta forest. In the region around Chaddanta, 8,000 elephants, who were experienced in serving Paccekabuddhas and who were long-lived, like spirits, became happy as they thought: “A large expanse of a fertile field has come to us so that we might sow the seeds of meritorious deeds.” So they shovelled a path with their feet and got rid of grass to make a meditation path for the venerable.

They also cleared the meditation path of twigs and branches that might be in his way and after making his residence clean, the 80,000 elephants held a discussion among themselves thus: “Friends, if we expect ‘this elephant will do what is necessary for the venerable,’ or, ‘that elephant will do it for him,’ the venerable will then have to return to his dwelling from alms round with his bowl washed as before, as if he had been to a village of his relatives. Therefore, let us serve him by taking turns so that there might be no negligence. We must be careful especially when it is an assignment of a particular sort and do it without thinking selfishly.”

And so they took turns in serving the venerable. The elephant on duty would arrange water for washing the face, and twigs for brushing the teeth, and so on, and the arrangement went on like this. The elephant, whose assignment was to serve, made fire by rubbing dry firewood that could easily burn, such as pine. With this fire he baked stones and rolled them down by means of sticks into the water in the stone basins. After ascertaining if the water was hot enough, he would place a tooth brush made of firewood sticks. Then the same elephant assigned would sweep the meditation hut that was Koṇḍañña’s dwelling, both inside and outside with a broom made of branches. He would also perform other duties including his feeding of Koṇḍañña in the way that will soon be described.

Lake Mandākinī, where Koṇḍañña resided, was 50 leagues wide. The middle area of the lake, measuring 25 leagues, was entirely free from algae and other aquatic plants. The water was crystal clear. In its outer circle, where the water was waist deep, there flourished white-lotus thickets of half a league’s width, surrounding the lake of 50 leagues, beyond the white lotus thickets existed red lotus thickets also of half a [1186] league’s width, beyond them white lotus-thickets, beyond them blue-lotus thickets, beyond them red lotus thickets, beyond them fragrant red paddy fields, beyond them creeper thickets full of such tasty vegetables as cucumber, gourd, pumpkin, etc. and measuring half a league in width; beyond them existed sugar-cane thickets also of half a league width, encircling the lake. The sugar-cane stalks growing there were as thick as the trunk of an areca palm.

Beyond the sugar-cane thickets lay banana tree thickets, also of half a league’s width encircling the lake. Those who happened to have eaten two bananas or so would suffer, feeling stiff and uneasy; beyond the banana trees lay jack-fruit groves bearing fruit, each being the size of a large jar; beyond that lay cherry groves; beyond that lay mango groves; in this way there lay more groves of fruit trees. In short, it could not be said there were no edible fruit around Lake Mandākinī, there were fruits of all kinds.

During the flowering period, the wind blew, carrying the pollen from the blossoms and placed them on the lotus leaves. Drops of water fell on these leaves. By the heat of the sun, the pollen was cooked and became solidified milk. It was called lotus-honey comb. It was brought to Ven. Koṇḍañña by the elephants in turns.

The lotus stems were as thick as a tilling log. These stems too the elephant took and gave to Ven. Koṇḍañña. The lotus stems were as large as a drum head. Each joint of the stems contained about one measure of lotus milk. That lotus milk too the elephants brought and offered to Ven. Koṇḍañña.

The elephants mixed the lotus stems with honey and offered it to Ven. Koṇḍañña. They placed the sugar-cane plants, which were as thick as areca palm, on a stone slab and crushed them with their feet. The juice then flowed into stone cups and holes and was cooked by the heat of the sun and it became solidified sugar-cane cakes that were like solidified milk. They then brought these sugar-cane cakes and offered them to Ven. Koṇḍañña.

On the Kelāsa hill, in the Himavanta, lived a god named Nāgadatta. Ven. Koṇḍañña sometimes went to the doorway of his mansion. The god filled Ven. Koṇḍañña’s bowl with pure milk food made of newly produced butter and powder of lotus-honey. The god gave an alms giving (dāna) of sweet smelling butter and milk by the lot for 20,000 years during the life time of the Buddha Kassapa. Hence, such pure milk food containing butter and powder of lotus-honey appeared to him as nourishment. In this way Ven. Koṇḍañña dwelt near Lake Mandākinī in the Chaddanta forest.

Ven. Koṇḍañña’s Passing

Later, when he reflected on his life process (āyu-saṅkhāra), he found that it was coming to an end. When he further reflected as to where he should decease, it occurred to him thus: “These 8,000 elephants who have served me for twelve years have done what is difficult to do. I am very grateful to them. I shall first go to the exalted Buddha and seek his permission to pass into Parinibbāna and then I will return and do so in the meditation hut near these elephants.”

Having decided thus, he immediately appeared at Veḷuvana monastery in Rājagaha and visited the Buddha. He bowed his head touching the feet of the Buddha and kissed them with his mouth; he also pressed them with his hand forcefully. He then mentioned his name in his supplication to the Buddha: “Exalted Buddha! I am Koṇḍañña; Gracious One! I am Koṇḍañña.”

At that time, a thought arose in the mind of Ven. Vaṅgīsa thus: “This Ven. Aññāsi Koṇḍañña visited the Fortunate One after twelve long years; he touched the feet of the Fortunate One with his head and kissed his feet with his mouth. And, he also pressed them with his hand. Mentioning his name, he also said: “Exalted Buddha! I am Koṇḍañña; Gracious One! I am Koṇḍañña.” What if I should sing appropriate verses in praise of this Ven. Koṇḍañña in the presence of the Buddha.” So he rose from his seat, adjusted his robe so that it covered his left shoulder, raised his joined hands towards the Buddha and addressed him thus: “Exalted Buddha, these improvised verses (paṭibhāna-gāthā) occurred to me! Gracious One, these improvised verses occurred to me!”

Thereupon, the Buddha granted permission, saying: “Dear son Vaṅgīsa, you may recite some improvised verses.” Accordingly, Ven. Vaṅgīsa sang the verses in praise of Ven. Koṇḍañña in the presence of the Buddha as follows (SN 8.9):

Buddhānubuddho so thero Koṇḍañño tibba-nikkamo,
lābhī sukha-vihārānaṁ vivekānaṁ abhiṇhaso.

That venerable who is known by his clan name Koṇḍañña and who has visited the supremely exalted Buddha, is distinguished as Awakened through following the Buddha (Buddhānubuddha), for he is the first who understood the four profound truths, having contemplated the Buddha’s teachings intelligently. He is endowed with the unique, forceful energy of the right exertions. He achieves without interruption the three forms of seclusion, the means of blissful living.

Yaṁ sāvakena pattabbaṁ, Satthu Sāsana-kārinā,
Sabbassa tam-anuppattaṁ, appa-mattassa sikkhato.

The Saṅgha of noble disciples, who follow the Buddha’s exhortation, should attain the four paths, the four fruitions, and the analytical knowledges, etc., through their wisdom. That supreme person of glory, Ven. Koṇḍañña, attained them all, ahead of other disciples, smoothly supported by the necessary facilities, for he possessed mindfulness and practised assiduously in the threefold training.

Mahānubhāvo tevijjo, ceto-pariyāya-kovido,
Koṇḍañño Buddha-dāyādo pāde vandati Satthuno.

The venerable, who is known by his clan name Koṇḍañña, who is highly powerful, who clearly possesses the threefold knowledge of the remembrance of former rebirths, the divine eye and the extinction of all pollutants, who can read others’ minds, as he knows all the mental activities, who has inherited first and foremost the supermundane legacy of the Buddha, has indeed respectfully paid homage at the Buddha’s lotus feet by touching them with his head, kissing them with his mouth, and gripping them with his hands.

By the time these verses had been sung, silence reigned in the assembly. Knowing of the silence, Ven. Koṇḍañña exchanged a few words with the Buddha and asked for permission: “Exalted Buddha, my life process has come to an end. I am going to pass into [1188] Parinibbāna.” – “Where will you pass into Parinibbāna, my dear son Koṇḍañña?” asked the Buddha. Ven. Koṇḍañña replied: “Exalted Buddha, the elephants who served me for twelve years have done something that is difficult to do. Therefore, I shall pass into Parinibbāna somewhere around the elephants, by the lake in the Chaddanta forest.” The Buddha granted his permission by keeping silent.

Thereupon Ven. Koṇḍañña made obeisance to the Buddha and spoke: “Exalted Buddha, formerly when you were practising the ascetic practice (dukkara-cariyā), we visited you for the first time to attend to you. In other words, my first obeisance took place in the Deer Park. Now this is my last obeisance!” While many people were lamenting, Ven. Koṇḍañña paid homage to the Buddha, came out from his presence and, standing at the doorway, admonished the people: “Do not be sad! Do not lament! There is none among those conditioned, be they Buddhas or disciples, who will not come to destruction.” While the people were looking on him, Ven. Koṇḍañña disappeared from there and reappeared near the lake, in the Chaddanta forest, where he bathed. Thereafter, he put on the robe properly, put away his bedding and spent the three watches of the night engaged in the meditation of fruition-attainment (phala-samāpatti). Just before morning came with its very brilliant light, Ven. Koṇḍañña entered the Parinibbāna with no grasping at existence remaining.

No sooner had Ven. Koṇḍañña entered Parinibbāna than all the trees in the Himavanta burst open with flowers and fruit both at the top and bottom and they bent down as well. The elephant, whose turn it was to serve Ven. Koṇḍañña, performed his usual duties early by placing water for washing the face and a tooth-brush made of twigs, stood at the end of the wall without knowing about Ven. Koṇḍañña’s Parinibbāna. Not seeing Ven. Koṇḍañña coming, though he had waited till sunrise, the elephant began to wonder: “The noble Ven. Koṇḍañña used to take an early walk and used to wash his face. But now he has not come out from his dwelling even at sunrise. What could be the reason for this?”

So he opened the door of the dwelling wide enough to see into it, and saw Ven. Koṇḍañña sitting. He stretched out his trunk to investigate whether there was in-breath or out-breath and it came to know there was neither. Then, coming to know that Ven. Koṇḍañña had entered Parinibbāna, he put his trunk in his mouth and trumpeted aloud. The sound of its trumpet echoed all over the Himavanta.

The elephants discussed the situation in unity. Ven. Koṇḍañña’s body was put on the largest elephant. The others surrounded him, each carrying branches that had fully blossomed. After repeatedly going around the Himavanta and paying homage, they conveyed the remains to the lake in the Chaddanta forest.

Then Sakka summoned Deva Vissakamma and gave him an order: “Dear Vissakamma! Our elder brother, Ven. Koṇḍañña, has passed into Parinibbāna. Let us do homage to him. Create a coffin measuring nine leagues and adorn it with a pinnacle!” Vissakamma created what he was asked for. The remains of Ven. Koṇḍañña were put in the coffin and returned to the elephants.

Carrying the coffin together and repeatedly moving around the whole Himavanta, measuring 3,000 leagues, the elephants paid homage. From the elephants, the coffin was taken by the Devas of the sky who performed the funeral rites. Thereafter, the coffin was taken by the Devas of the rain-clouds, the Devas of the cold-clouds, and the Devas of the hot-clouds, the Catumahārājika Devas, the Tāvatiṁsa Devas and so on. In this way, the pinnacled coffin containing Ven. Koṇḍañña’s body reached up to the realm of the Brahmas. Again the Brahmas returned it to the Devas and in this way the coffin went back to the elephants.

Each Deva or Brahma brought two sandalwood pieces, each being about the breath of [1189] four fingers. The pile of such sandalwood pieces was nine leagues high. Upon the pile of sandalwood the coffin carrying Ven. Koṇḍañña’s body was put. Five hundred monks appeared simultaneously and recited the Dhamma throughout the night. Ven. Anuruddha gave a discourse in the assembly, and, as a result, many Devas realized the four truths and were released from Saṁsāra thereby.

The night saw the burning of the remains. On the following morning, at dawn, the pile of burning fragrant wood was extinguished and the monks filled the water-filter with the relics, which were as white as jasmine buds and brought them to the Buddha, who was readily waiting and welcoming at the doorway of the Veḷuvana monastery.

Holding the filter containing the relics, the Buddha delivered a discourse befitting that occasion and causing spiritual urgency (saṁvega) in the minds of those present, after which he stretched out his hand towards the earth. Instantly, a colossal shrine (cetiya) emerged, resembling a huge silver bubble, penetrating the great earth. The Buddha enshrined the relics of Ven. Koṇḍañña with his hands in that shrine. It is said that the shrine exists even today.