2-3. Ven. Sāriputta and Ven. Moggallāna
In this Dispensation, Ven. Sāriputta and Ven. Moggallāna are known as the two chief disciples of the Buddha. These two venerables had mostly worked together to fulfil the Perfections during the period of their performance of meritorious deeds for that goal. In their last existence too, they renounced the world together and became monks together. Hence their accounts are given together in the commentaries and sub-commentaries. Following these treatises, in this book too, their accounts will be given together.
Aspiration in the Past
From this present aeon (kappa), one immeasurable period (asaṅkhyeyya) and 100,000 aeons ago, the future Sāriputta, a virtuous person, was born in a wealthy Brahmin family and was named Sarada the youth. The future Moggallāna, another virtuous man, was also born in another family and was named Sirivaḍḍhana the householder. They became intimate friends, having played together in their childhood.
One day, while Sarada the youth was examining and managing the wealth of his household, which was inherited from his forebears, as his father had died, a thought arose in him thus: “I know only about this existence. I do not know about the hereafter. It is absolutely certain that beings born are subject to death. It would be proper, therefore, if I become a recluse and seek the doctrine for liberation from Saṁsāra.”
Sarada went to his friend Sirivaḍḍhana and said: “Friend Sirivaḍḍhana, I shall become a recluse and seek the doctrine for liberation from Saṁsāra. Will you be able to come together with me?” – “No, friend, I am not,” answered Sirivaḍḍhana, “you, friend, go ahead.” Then it occurred to Sarada: “Among those who pass into the hereafter, there is none who is able to take his friends and relatives with him. It is indeed true that only his good or bad deeds are his own property as they do actually follow him.”
Thereupon, he opened his treasure houses and performed a great alms giving (dāna) to the destitutes, poor people, travellers and beggars. Thereafter, he made his way to the foot of a mountain and became an ascetic. Those who became matted-hair ascetics in the wake of Sarada numbered 74,000. The ascetic Sarada himself acquired the fivefold mundane psychic power and the eightfold absorption (jhāna) attainments. He also taught his followers how to make preparations for meditation on a device (kasiṇa), how to practise that meditation and they too gained the same power and attainments.
At that time, Buddha Anomadassī appeared in the world. The city and other particulars have been given in chapter IX above. One day, when Buddha Anomadassī surveyed the world
As he had seen the magnificence and the physical splendour of Buddha Anomadassī, Sarada studied them in accordance with the physiognomical treatises and unwaveringly came to the conclusion: “One who is possessed of these marks, will become a Universal Monarch if he were to live a household life, but, if he were to put on the robe, he would become an omniscient Buddha.” He, therefore, welcomed the Buddha, paid homage by touching the floor in five ways and offered the prepared seat to him. The Buddha sat down in that seat and the recluse also took an appropriate seat for himself.
At that time, the 74,000 pupils returned, carrying with them fruits of various sizes with immensely rich flavour and nutrition. Seeing the seating arrangement of the Buddha and that of their teacher, they remarked to him: “Master, we thought that there was no person higher than you in the world. But now it seems that this noble man is far superior to you.” The master reprovingly replied: “How dare you say so, pupils! You wish to compare a mustard seed with the great Mount Meru which is 168,000 leagues high. Do not weigh me against the Buddha.” Then the pupils said among themselves: “If this were an unworthy one, our master would not have given such a simile. Indeed he must be supreme!” So saying, they all prostrated at the feet of the Buddha and venerated him with their heads.
Thereafter, the recluse told his pupils: “Dear sons, we have no gift that is proper for the Buddha. It was during his hour for collecting alms food that he came to our residence at the foot of the mountain. Let us give alms to the best of our ability. Pupils, bring big and small fruits that appear nice and wholesome.” Thus, he had the fruit brought and having washed his hands he himself offered the fruit after putting them in the bowl. No sooner had the Buddha accepted the fruit than Devas put ambrosia in the bowl. Sarada offered water that he had duly filtered. Having eaten the fruit, the Buddha washed his hand and sat calm and quiet. While the Buddha was sitting thus, Sarada summoned all his pupils and spoke to the Buddha words that ought to be remembered for long. Then the Buddha resolved that his two chief disciples should visit him in the company of the monks at this mountain foot. The two chief disciples, Ven. Nisabha and Ven. Anoma, knowing the Buddha’s desire, immediately appeared, accompanied by 100,000 Arahats and, after paying homage to the Buddha, stood at suitable places.
Thereupon, the recluse Sarada called his pupils and ordered: “Dear sons, the seat made for the Buddha is still low. The 100,000 monks are also without seats. You, dear sons, should today do high honour to the Buddha. Bring beautiful and fragrant flowers from the foot of the mountain.” The time spent on giving the order seemed even longer. The power of the mighty ones is wonderful beyond imagination. Instantly, therefore, the pupils miraculously brought flowers of beauty and fragrance and made them into the Buddha seat, measuring a league. The floral seat made for the two chief disciples measured three miles each and the seat for the rest of monks measured half a league or two miles. Even for the youngest monk, the seat was one half a mile (usabha) in height.
After making the seats in this manner, Sarada stood before the Buddha and addressed him with his joined hands raised: “Exalted Buddha, please take this seat of flowers for my long welfare and happiness.” Buddha Anomadassī mounted the seat and sat down and remained there, engaging in the attainment of cessation (nirodha-samāpatti) for seven days. Knowing what the
Sarada the recluse stood holding a floral umbrella over the Buddha. While the Buddha was absorbed in the attainment of cessation (nirodha-samāpatti), the pupils sought various roots and fruits during the food gathering hour and ate them. For the rest of the time, they stood, raising their joined hands in the direction of the Buddha. Sarada, however, did not move even for searching for fruit but held the umbrella over the Buddha and spent the time living on the food of rapture (pīti).
Emerging from the attainment of cessation (nirodha-samāpatti), the Buddha asked the chief disciple, Ven. Nisabha, who was sitting near him on his right side: “Teach, dear son, a discourse in appreciation of the flowers, to the honourable recluses.” With his mind immensely gladdened, as a heroic warrior who had received a great reward from the Universal Monarch, Ven. Nisabha taught them by virtue of his perfect intelligence as a disciple. At the end of Ven. Nisabha’s teaching, the Buddha asked the other chief disciple, Ven. Anoma, who was on the left side: “You too teach a discourse, dear son.” Reflecting on the Buddha’s words contained in the Three Baskets, Ven. Anoma gave a discourse.
The realization of the truths and the attainment of release did not affect yet a single recluse despite the teaching of the two chief disciples. Thereafter, Buddha Anomadassī, in his incomparable state as a Buddha, taught the Dhamma. By the end of his teaching all 74,000 matted-hair recluses attained Arahat fruition (Arahatta-phala). Sarada alone remained unaffected. Then the Buddha stretching his right arm and pronounced: “Come, monks.” At that very moment the hair and beard of all these ascetics disappeared and they became monks already equipped with the eight items of requisites.
Sarada’s Aspiration for Chief Discipleship
It may be asked: Why did he fail to become an Arahat though he was a great teacher? The answer is because he was distracted. Since the time when Ven. Nisabha the chief disciple, one who sits on the right, started teaching, Sarada had been repeatedly distracted by the thought: “It would be well if I should gain the same position as this chief disciple’s in the Dispensation of a Buddha to come.” Because of this distraction, Sarada failed to penetrate and gain the knowledge of the paths and fruitions. He was left behind with no acquisition of the paths and fruitions (magga-phala).
After his pupils had become monastics, Sarada the recluse paid homage to the Buddha and while standing before him asked: “What is the name of the monk who is sitting just next to you?” When the Buddha replied: “His name is Nisabha, my right-hand side chief disciple, who, in my Dispensation, can turn the wheel-treasure of the Dhamma after me, who had reached the apex of the perfect wisdom of a disciple and who had penetrated the fifteen forms of wisdom (paññā).” Sarada the recluse said: “As a result of my act of merit by honouring you with a floral umbrella held over you for seven days, I do not long for the state of a Sakka nor that of a Brahma but I wish to become a chief disciple, one who sits on the right, like this noble Ven. Nisabha, but during the Dispensation of a Buddha in the future.”
When Buddha Anomadassī enquired with his knowledge of the future (anāgataṁsa-ñāṇa) into whether Sarada’s wish would be fulfilled, he foresaw that it would be fulfilled after one immeasurable period (asaṅkhyeyya) and 100,000 aeons (kappa). So he said to the recluse: “Your wish will not go unfulfilled, when an immeasurable period and 100,000 aeons have elapsed, the Buddha Gotama will appear in the three worlds. His mother will be Queen Mahā Māyā; his father, King Suddhodana; his son, Rāhula and the chief disciple on the left hand side, Moggallāna. But you will become Buddha Gotama’s chief disciple on the right hand side, by the name of Sāriputta.” Having predicted this, he gave a Dhamma talk and afterwards he rose into the air in the company of the monks.
Sarada the recluse then approached the venerables who had been his old pupils and said: “Venerable sirs, please tell my friend Sirivaḍḍhana the householder thus: ‘Your friend
Thinking: “My master has come after a long time after being absent,” Sirivaḍḍhana gave a seat to Sarada and he himself sat down in a lower seat and asked: “Venerable sir, your retinue of residential pupils is not seen.” – “They are not, friend. Buddha Anomadassī visited our recluses; we honoured the Saṅgha headed by him to the best of our ability. The Buddha taught us, and by the end of the teaching, all 74,000 recluses became Arahats and monks, except for myself.” – “Why you did not become a monk?” asked Sirivaḍḍhana. “Having seen Ven. Nisabha, the Buddha’s chief disciple on the right hand side,” replied Sarada, “I wished for a similar position during the Dispensation of the coming Buddha Gotama. You too can wish for the second chief discipleship on the Buddha’s left hand side.” When the recluse urged him thus, his friend replied: “I have no experience of talking with a Buddha.” Then Sarada said, encouraging him: “Let the talking with the Buddha be my responsibility. On your part, make an arrangement for your great aspiration (adhikāra).”
Having listened to Sarada’s advice, Sirivaḍḍhana levelled the ground measuring 14 acres in front of the doorway of his house and covered it with white sand, scattered over it confetti of flowers of the five kinds with parched rice as the fifth. He also built a shed roofed with blue lotus flowers, prepared the seat for the Buddha and arranged things that were dedicated in honour of the Buddha. Then only did he give a signal to Sarada to bring the Saṅgha headed by the Buddha. Taking his cue from Sirivaḍḍhana, Sarada brought the Saṅgha, with the Buddha at its head, to Sirivaḍḍhana’s house.
Sirivaḍḍhana welcomed the Buddha and took his bowl and robe and respectfully brought him into the shed and offered water together with excellent food to him and his Saṅgha. When the meal was over, he gave highly valuable robes to the Buddha and his Saṅgha. Thereafter, he said: “Exalted Buddha, this act of merit performed by me is not intended for a small reward. Therefore, kindly do me a favour in this way for seven days.” The Buddha kept silent in agreement. Sirivaḍḍhana then performed a great alms giving (mahā-dāna) in the same manner for a week. On the last day of the alms giving, while standing with his joined hands raised respectfully in the direction of the Buddha, he said thus: “Exalted Buddha, my friend Sarada has aspired for the position of a chief disciple on the right hand side of the Buddha Gotama. I too aspire for the position of the chief disciple on the left hand side of that very Buddha Gotama.”
When the Buddha surveyed the future, he saw that the aspiration of Sirivaḍḍhana would be fulfilled. So he predicted: “An immeasurable period (asaṅkhyeyya) and 100,000 aeons from now, you will become a second chief disciple on the left hand side.” Hearing the Buddha’s prophecy, Sirivaḍḍhana was overjoyed. After giving a talk in appreciation of the alms giving, the Buddha returned to the monastery in the company of the monks. From then onwards, till his death, Sirivaḍḍhana made efforts to perform deeds of merit. On his passing away from that existence, he was reborn in the Heavenly Sense Realms (Kāmāvacara-deva-loka). Sarada the recluse developed the four sublime practices (Brahma-vihāra) and was reborn in the Brahma realm.
Ascetic Life in Their Final Existence
The commentary says nothing much about their good works done during the existences after their lives as the recluse Sarada and the householder Sirivaḍḍhana, but it gives an account of their lives in the last existence.
Just before the appearance of our Buddha Gotama, a virtuous man, the future Ven. Sāriputta, who had formerly been recluse Sarada, was conceived in the womb of a Brahmin woman, a merchant’s wife, Rūpasārī by name, in the village of Upatissa, near the city of Rājagaha. On that very day, another virtuous man, formerly Sarada’s friend, Sirivaḍḍhana, the future Moggallāna, took conception in the womb of Moggalī, wife of another merchant, in the village of Kolita, also near Rājagaha. These two great families had been
When they were born, after ten months had elapsed, each boy was looked after by 66 nurses. On the naming day, the son born of Rūpasārī was named Upatissa because he was the scion of the head of Upatissa village. The son born of Moggalī was named Kolita as his family was chief in Kolita village. When the two boys grew up, they became accomplished in all kinds of crafts.
The ceremonial paraphernalia of the youth Upatissa included 500 golden palanquins to accompany him constantly whenever he paid a visit to the river, to the garden or to the hill for sport and pleasure. As for the youth Kolita, it was 500 chariots drawn by the best breed of horses that usually went along with him. In Rājagaha, there was an annual festival held on the hilltop. For the two friends the couches were fixed and prepared at the same place. Both took their seats together, and while watching the show, they laughed when there was humour and they were shocked when there was horror; they also gave awards when they were supposed to do.
After enjoying the show in this manner many times, one day they became more sober at the show and were no longer amused by the funny scenes, nor frightened by the horrible ones. Also, there were absolutely no more awards given where they were expected. Both of them thought thus: “Where are those things attractive to the eyes on this festive occasion? Those who participate in the show and those who come to see it will all disappear before the end of 100 years. We should therefore search for some form of spirituality for our escape from Saṁsāra.” They reflected on the miseries of life.
Thereafter, Kolita said to his friend Upatissa: “Friend Upatissa, you show no satisfaction as on the other days. What are you thinking about, friend?” Upatissa replied: “Friend Kolita, I found nothing worthy in watching the show. Enjoyment of the festivity is useless; it is empty. I was, therefore, sitting with the thought that I ought to seek something for myself that would lead to liberation from Saṁsāra.” Having said this, he asked: “Friend Kolita, why are you also wearing a long face and looking displeased?” Kolita’s answer was the same as Upatissa’s. Knowing that his friend was contemplating the same thing, Upatissa consulted, saying: “Our common idea, dear Kolita, is something well conceived. Those who seek release from Saṁsāra should adopt an ascetic life. Under whom shall we become ascetics?”
At that time, the great wandering ascetic, Sañjaya, the leader of a religious sect, was staying in Rājagaha with a large gathering of pupils. The two friends agreed to become ascetics in the presence of Sañjaya, each with his 500 attendants. Since the time of the two friends’ association with him, Sañjaya attained the height of his possession of retinue and fame.
Within two or three days, the two wanderers, Upatissa and Kolita, became well-educated in all the doctrines of the teacher Sañjaya and they asked: “Teacher, is that all that you have mastered? Or, is there still some more that we have to learn?” – “That is all I have mastered,” replied Sañjaya, “you have learned all of my doctrines.”
The two friends then discussed between them: “In that case, it is useless to remain observing celibacy (brahma-cariyā) under this teacher, Sañjaya. We have come from the life of householders in quest of release from Saṁsāra. Never shall we be able to achieve that release in his presence. Jambudīpa is vast, if we wander about villages, towns and royal cities and search, certainly we shall find some teacher who will give us the means leading to liberation.”
From that time onwards, they visited various places, which they learned were the resort of learned monks and Brahmins and had doctrinal dialogues and discussions. There were, however, no monks and Brahmins who were really learned and able to answer the questions raised by the two wandering friends. In fact, it was the two friends who had to solve the problems put forth by the so-called learned sages. Having failed to find someone whom they should regard as their teacher, though they had roamed about all over Jambudīpa
The time was the first waxing moon of February (Māgha), about half a month after the arrival of the Buddha in the city of Rājagaha.
Readers are now referred to chapter 16. That chapter contains such episodes as the conversion of the two friends and their pupils from the state of wandering ascetics to that of monastics called forth in the presence of the Buddha and their attainment of the height of wisdom as disciples. These episodes are only summarized here.
Foremost Title Achieved
In the year he became enlightened, the Buddha passed his Rains Retreat (Vassa) in the Deer Park; thence he went to the Uruvelā forest and converted 1,000 recluses headed by the three Kassapa brothers and established them in Awakening by means of the Instruction about Burning (Āditta-pariyāya-sutta, SN 35.235). On the full moon day of January (Phussa), he arrived at Rājagaha in the company of 1,000 monks. After a fortnight, on the first waxing moon of February (Māgha), Upatissa met the Arahat, Assaji, a member of the Group-of-Five, in Rājagaha. Having listened to the verse beginning with Ye Dhamma hetuppabhavā, “whatever things have a cause and source,” from Ven. Assaji, Upatissa became a Stream-enterer (Sotāpanna). So did Kolita, after having heard the verse through Upatissa. Thereafter, both noble Stream-enterer friends and their followers became monastics summoned by the Buddha. Before they became monks, their followers became Arahats the moment they heard a discourse from the Buddha. As the wisdom of discipleship was much greater to achieve, the future chief disciples had still not attained that state, and it was on the seventh day of his monastic life that Ven. Mahā Moggallāna became an Arahat and it was on the fifteenth day, that is, on the full moon day of February (Māgha) that Ven. Sāriputta did.
In this manner, the two venerables reached the apex of their Perfections and wisdom in chief discipleship while the Buddha was staying in Rājagaha. But, at a later time, while he was at the Jetavana monastery, Sāvatthī, he uttered this in praise of them (AN 1.14):
Etad-aggaṁ bhikkhave mama sāvakānaṁ bhikhūnaṁ
Mahā-paññānaṁ yad-idaṁ Sāriputto.
Monks, among my disciples who are of great wisdom, Sāriputta is the foremost.
Etad-aggaṁ bhikkhave mama sāvakānaṁ bhikkhūnaṁ
iddhimantānaṁ yad-idaṁ Mahā Moggallāno.
Monks, among my disciples who are of great supernormal powers, Mahā Moggallāna is the foremost.
With these words, the Buddha placed Ven. Sāriputta the foremost in great wisdom and Ven. Moggallāna as foremost in supernormal powers.
These two venerables had practised for the welfare of sentient beings for 44 years since they became monastics. The discourses given by them are quite numerous in the Five Collections and the Three Baskets. They are so numerous that it is almost impossible to reproduce them here, especially, the Path of the Analytic Knowledges (Paṭisambhidā-magga), the Long Exposition (Mahā-niddesa) and the Short Exposition (Cūḷa-niddesa) which embody the words of Ven. Sāriputta. His verses in the Verses of the Elder Monks (Thera-gāthā) contain many of his doctrines. So do Moggallāna’s verses, his doctrinal miscellany. Those who desire to, may read the translations of the texts concerned. Here in this work, however, only the account of their attainments, after making efforts for the welfare of sentient beings for 44 years will be given.
Ven. Sāriputta’s Attainment of Parinibbāna
Having observed his last and 45 Rains Retreat (Vassa) at the small village of Veḷuva, near the city of Vesālī, the Buddha emerged from that Rains Retreat and, as has been stated above, left the village by the same road which he had taken in reaching there. After setting forth for the
When the prescribed time for meditation was over, Ven. Sāriputta rose from it and wondered whether the Buddha would attain Parinibbāna first or his chief disciples. He came to know that the disciples usually did earlier. And when he examined his life process, he found that it would go on only for seven more days. He further considered where his attainment of Parinibbāna should take place. “Ven. Rāhula attained Parinibbāna in Tāvatiṁsa and Ven. Koṇḍañña at the lake in Chaddanta. Where should I do so?” he pondered repeatedly and remembered his mother, the Brahmin lady Rūpasārī as follows: “My mother has no faith in the Three Treasures: the Buddha, the Dhamma and the Saṅgha, despite her being the mother of seven Arahats. Does that mother of mine possess the spiritual potential for any of the paths and fruitions?”
When he reflected thus, he came to know that she had, from her past deeds of merit, the potential that would lead to Stream-entry (Sotāpatti-magga). He continued to reflect as by which approach she would realize the four truths, and it became manifest to him thus: “My mother’s realization of the four truths and conversion will happen by my teaching to her and not by any other way. If I were to be indifferent without caring to convert her, people may speak words of reproach, saying: “Ven. Sāriputta is a dependable person to others. This is true. The day the Ven. Sāriputta taught the Discourse on the Even-Minded (Sama-citta-sutta, AN 2.37). 1,000 billion Devas and Brahmas became Arahats. Those who attained lower fruitions are countless. Those who gained liberation by realizing the four truths elsewhere have also been witnessed. Besides the celestial families, those who have faith in Ven. Sāriputta are 80,000 in number. Ven. Sāriputta is now helpless even to remove the wrong views of his own mother.” Therefore, after eradicating my mother’s false notions, I shall attain Parinibbāna in the very chamber in which I was born.”
Having decided thus, an idea to inform the Buddha, seek his permission and set out even on that day, appeared in him. So he ordered his young brother Ven. Cunda: “Dear Cunda, inform my 500 monastic pupils to make themselves ready with their bowls and robes. The Captain of Dhamma, Ven. Sāriputta, is desirous of going to Nālaka, his native village.” Ven. Cunda did as he was told by his older brother.
The 500 monks packed their beddings, took their bowls and robes and gathered round their master in unison. The great elder himself packed his own bedding, swept his dwelling, stood at its doorway and viewed the place, thinking: “This is the last time I will see this place. I will not come here again.” Together with the company of his 500 pupils, he went to the Buddha, paid homage to him and said in supplication: “Exalted Buddha! May the Fortunate One give me permission to leave. May the Gracious One grant me permission to leave. The time has come for me to attain Parinibbāna. My life-process has been given up.”
Herein, the word anujānātu of the sentence: anujānātu me bhante Bhagavā, of the text is translated “give me permission” and such is the required meaning. Its literal meaning, however, is: “May you know of my proposed entry into Parinibbāna,” that is to say, “I am aware of my coming attainment of Parinibbāna. May you also be aware of it.”
When other disciples, who were also Arahats, came and sought permission for their demise, if the Buddha had said: “Do so!” those with wrong views would blame him: “The Buddha speaks in praise of death!” If, on the other hand, he said: “No, dear son, do not do that yet!” they would blame him all the same, saying: “He speaks in praise of suffering!”
The Buddha asked Ven. Sāriputta: “Dear Sāriputta, where will you attain Parinibbāna?” Ven. Sāriputta answered: “There is, exalted Buddha, my birthplace, Nalaka village, in the country of Magadha. There I will do so.” – “Now you are aware, dear son, of the time of your Parinibbāna. It may be very difficult for your brethren, particularly, to no longer see a man of your stature any longer. You had better give them a discourse.”
Understanding that the Buddha wanted him to engage in teaching preceeded by a performance of miracles, the noble Ven. Sāriputta paid homage to the Buddha, rose up into the air to the height of a toddy palm tree, came down and paid homage at the Buddha’s feet. Again he rose into the air to the height of two toddy palm trees, came down and paid homage at the feet of the Buddha once more. In this way he rose up to the height of three, four, five, six and seven toddy palm trees and displayed hundreds of miraculous feats.
While so doing, he taught. How did he preach? He taught while showing himself; he taught while hiding himself; he taught while showing and hiding the upper part of his person; he taught while showing and hiding the lower part of his person; sometimes he created and showed the shape of the moon; sometimes he created and showed that of the sun; sometimes he made the shape of a great mountain; sometimes he made the shape of a great ocean; sometimes he became a Universal Monarch: sometimes he became the Deva King Vessavaṇa; sometimes he became Sakka, the Lord of the Devas; sometimes he became Mahā Brahma. In this way the great elder taught while performing hundreds of miracles. The entire city of Sāvatthī assembled. Having taught in this way to his heart’s content, he came down and paid homage at the Buddha’s feet and stood firmly like a golden gatepost.
Then the Buddha asked: “Dear son Sāriputta, what is this kind of teaching called?” Ven. Sāriputta replied: “Exalted Buddha, it is called the sport of a lion (sīha-vikīḷita).” The Buddha delightedly approved of Ven. Sāriputta’s reply by saying: “Dear son Sāriputta, yours is indeed the sport of a lion! Yours is indeed the sport of a lion.”
Ven. Sāriputta’s Last Homage to the Buddha
Firmly holding the feet of the Buddha by the ankles with his hands dark red like the colour of liquefied lac, the noble Ven. Sāriputta said in supplication: “Exalted Buddha, I have fulfilled the perfections (pāramī) for an immeasurable period (asaṅkhyeyya) and 100,000 aeons just to pay homage at these two feet of yours. The result of the fulfilment of my heart’s desire has now successfully reached its apex. There is no prospect of reunion with you elsewhere in some existence through rebirth from now on. Familiarity or friendliness connected with this life has been totally cut off. Now will I enter the city of Nibbāna, which is free from old age, death and danger, which is blissful, calm, secure, which hundreds of thousands of Buddhas have entered. Should there be any wrong doings, physical and verbal, done by me to your displeasure, kindly forgive me. The final moment for me has now come, exalted Buddha.”
“My son Sāriputta, I forgive you. There is nothing whatsoever wrong physically or verbally on your part. You may now go, my dear son, wherever you wish.” Thus, the Buddha gave his permission.
Immediately after the Buddha had given permission, Ven. Sāriputta pressed and gripped the Buddha’s feet most vigorously. When he stood up, the great earth quaked instantly down to the water below, very strongly as though it were saying: “Though I am able to shoulder Mount Meru, the universe, the Himavanta and the seven surrounding mountains, I cannot today bear this aggregate of virtues.” A loud crash of thunder occurred, roaring tumultuously across the entire sky. Huge clouds arose in a second and let a lotus rain (vassa) fall heavily.
The Buddha thought: “Sāriputta has paid homage to me as I am sitting. Now I shall let him do so as I am standing.” So he rose from the Dhamma throne, the Buddha-seat, from which he usually gave sermons, and walked towards the fragrant chamber and stood on the wooden board studded with gems. Ven. Sāriputta circumambulated the Buddha, who was thus standing,
Then he made his last supplication: “Exalted Buddha, I expressed my wish, prostrating at the feet of the Buddha Anomadassī an immeasurable period and 100,000 aeons ago, just for seeing you. My wish has now been fulfilled, I have had a chance to see you. When I expressed my wish, I listened continuously to the prophetic word of Buddha Anomadassī, and I visualized you through my knowledge and that was my first sight of you. My seeing you now is my last. There is no more chance for me to see you again.”
Thereafter he raised his joined hands, which were graceful and bright with the ten nails, towards the Buddha and walked backward till the visibility of the Buddha ended. Having paid respect thus, he departed together with his 500 pupils. Then again the earth failed to bear Ven Sāriputta’s excellence and quaked down to the water below.
The Buddha asked the monks surrounding him: “Dear sons, go and see your elder brother off!” All four classes of the assembly then left the Buddha alone at the Jetavana monastery and went out without anyone remaining there, to give Ven. Sāriputta a send-off. The citizens of Sāvatthī too learnt that Ven. Sāriputta was leaving Jetavana to attain Parinibbāna after seeking permission from the Buddha. Wanting to get a glimpse of the noble Ven. Sāriputta, they came out from the city gate that was wholly crowded, with no room for exit or entry. Carrying perfumes and flowers and with their hair dishevelled, they wailed: “Venerable sir, to which venerable should we go now, enquiring: ‘Where is Ven. Sāriputta of great wisdom? Where is Ven. Sāriputta, the Captain of the Dhamma?’ Into whose hands do you entrust the exalted Buddha and leave, noble venerable?” Wailing in this way, they followed Ven. Sāriputta step by step.
As Ven. Sāriputta was of great wisdom, he exhorted the crowd briefly: “This path leading to the death of every arising being is something which no one can avoid.” He also asked the monks: “You too stay behind, monks, and do not neglect the Fortunate One.” Thus he sent them back and headed for Nālaka village together with his own followers. To those people who went along with him lamenting: “Formerly the noble one used to travel only to come back. But his journey now is of no return?” Ven. Sāriputta gave an exhortative discourse, saying: “Dear supporters, virtuous ones! Be mindful. Conditioned things, whether physical or mental, happen like this: after arising, they end by passing away!” By this advice concerning mindfulness, Ven. Sāriputta persuaded them to go home.
Ven. Sāriputta Goes Home
After uplifting the people on the way for seven days, spending just one night at each place, but without prolonging his stay, he travelled on and on till he reached Nālaka one evening. He stopped and rested at the foot of a banyan tree near the village gate.
Then the nephew of Ven. Sāriputta, a boy by the name of Uparevata, came out of the village. Seeing the noble Ven. Sāriputta, he went up to him and stood, paying respects. Ven. Sāriputta asked his nephew: “Uparevata, is your grandmother at home?” When the boy answered that she was, Ven. Sāriputta said: “Go and tell her of our arrival in the village. If she asks the reason for our coming here, say that we shall stay here the whole day and ask her in my name to clean the chamber where I was born and also to arrange lodgings for 500 monks.”
Uparevata, went to his grandmother Rūpasārī and told her: “Grandmother, my uncle Upatissa has come.” – “Where is he now?” asked the grandmother. The boy answered: “At the city gate.” – “Is he alone or is there somebody else too?” – “Yes, there are 500 monks who have come along.” – “Why did he come?” the grandmother asked him again, and the boy related all as instructed by Ven. Sāriputta. “Oh, why does he want me to clean and arrange lodgings for such a great number of monks?” wondered the lady. “After becoming a monk in his youth, perhaps he desires to return to lay life now that he has grown old.” With this thought, she cleaned the chamber which was the birthplace of Ven. Sāriputta and prepared the accommodation for the 500 monks. She also lighted the
The noble Ven. Sāriputta, having ascended to the upper terrace together with the 500 monks and having entered the chamber and sat down there, dismissed them saying: “Go to your respective places.” As soon as the monks were out, a severe ailment occurred to Ven. Sāriputta’s body. Deadly pains, with discharge of blood, developed incessantly. The care given to him involved an exchange of a vessel in for a vessel out. Thinking: “I do not like the way my son is suffering,” the Brahmin lady Rūpasārī stood, leaning against the doorway of her chamber.
Then the Four Great Kings surveyed the present whereabouts of the noble Ven. Sāriputta, the Captain of the Dhamma and they saw him lying on his deathbed in his chamber, his birthplace, in the village of Nālaka, and they decided to go there to pay their last respects and to give their last treatment. On arrival, they stood near him while paying respects. When Ven. Sāriputta asked who they were, they answered that they were the Four Great Kings. “Why did you come?” enquired Ven. Sāriputta and they answered: “We come to look after you, sir.” He sent them back, saying: “Enough! I have a monk as my nurse. You may return!” When they went back, Sakka came and spoke in exactly the same way. When Sakka departed, Mahā Brahma came and spoke in exactly the same way. Both Sakka and Mahā Brahma were sent back by Ven. Sāriputta with the same words.
Having seen the coming and going of Devas and Brahmas, the Brahmin lady Rūpasārī became desirous of knowing who those beings were that came and paid homage to her son. She went to the doorway of the chamber and asked her younger son Ven. Cunda who was already there: “Dear son Cunda, what is the matter?” Ven. Cunda explained to his mother that Ven. Sāriputta was sick, and he told Ven. Sāriputta of their mother’s presence. When Ven. Sāriputta asked why she came untimely, the mother replied that she did so to see her ailing son, and asked: “Who are those persons, dear son, that visited you earlier?” – “Those who came to me, madam, are the Four Great Kings.” – “Are you superior to those Four Great Kings, son?” Ven. Sāriputta answered: “Madam, those Four Great Kings are like the guardsmen of our residence. Armed with their swords they have protected our master, the exalted Buddha, since his conception.” The mother continued to ask: “Who came immediately after the Four Great Kings?” – “He was Sakka.” – “Are you superior to Sakka too?” Ven. Sāriputta answered: “That Sakka, madam, is like a young novice who carries my bowl and other articles. When our master, the exalted Buddha, descended from the Tāvatiṁsa abode to the human world after his teaching of the Abhidhamma there, Sakka came along carrying the master’s bowl and robe.” The mother asked again: “Who is he that came shinning, immediately after Sakka’s visit?” – “Madam,” answered Ven. Sāriputta, “the one who came last was Mahā Brahma, your god and master.” – “Dear son, are you also superior to Mahā Brahma, our god?” Then Ven. Sāriputta said: “Oh, yes, madam! On the day our teacher, the exalted Buddha, was born, four Mahā Brahmas, not just one, came and received the Bodhisatta, the Supreme One, with a gold net.”
Rūpasārī Attains Stream-Entry
Then his mother reflected: “What I have seen now is my son’s magnificence. I wonder what the magnificence of my son’s master, the exalted Buddha, would be like? It must indeed be inestimable!” While she was thus wondering, the five kinds of joy (pīti) occurred to her and pervaded her whole body. Ven. Sāriputta perceived: “Now joy and happiness (pīti-somanassa) has occurred to my mother. This is a very suitable occasion for me to give a Dhamma talk to her.” So he asked: “Madam, what are you thinking about?” – “I am wondering, son, I have seen my son’s magnificence, but what is your master’s magnificence like, for it must be inestimable.” Then Ven. Sāriputta explained: “Madam, when our master, the Fortunate One, was born, when he gave up the world, when he gained Awakening and when he delivered the Dhamma Wheel (Dhamma-cakka) discourse, the system of the 10,000 world-element trembled roaringly. There is none in the world who equals our master in such virtues as morality, mental concentration, wisdom, emancipation and
At the end of the discourse by her beloved eldest son, the mother was established in Stream-entry (Sotāpatti-phala) and said reprovingly: “My dear son Sāriputta, why did you fail to give me such wonderfully substantial happiness? Why did you have the heart to do like this?” Thinking: “I have paid my debt of gratitude to my mother for my birth. Stream-entry (Sotāpatti-phala) is good enough for her.” Ven. Sāriputta sent her away, saying: “Go, madam!” Then he asked his brother Ven. Cunda about the time. When the reply was: “Almost daybreak,” Ven. Sāriputta called a meeting of the monks and when Cunda informed him that the monks had assembled, he asked Ven. Cunda to help him sit up.
Ven. Sāriputta, asking for forgiveness, addressed the assembly: “Friends, if there is any unpleasant deed or word on my part while you were wandering along with me for 44 years, kindly forgive me.” The assembly of monks replied: “Venerable sir, during our wandering with you, without deserting you for 44 years, we saw no unpleasant deed or word of yours. In fact, it is you, venerable sir, who must forgive us.” When they had asked for forgiveness, he gathered his robe and covered his face and lay on his right side. Like the Buddha, he entered upon the nine absorptions (jhāna) that were to be taken up in order; he was absorbed in them progressively and then regressively; again he proceeded in his absorption from the first absorption up to the fourth absorption. Immediately after his emergence from the fourth absorption, Ven. Sāriputta attained Parinibbāna, complete extinction of the physical and mental aggregates, the element of Nibbāna without any remnants of the aggregates remaining, causing immediately the great earth to roar and echo.
Being aware that her son did not say a word and wondering what had happened to her son, the mother Rūpasārī enquired by running her hands on the back of his sole and she came to know that her son had attained Parinibbāna. So making a loud noise, she touched Ven. Sāriputta’s feet with her head and cried, uttering: “Dear son, we did not know of your virtues previously. Now we have no opportunity to invite hundreds of thousands of monks, with you at their head, to my house for feeding! There is no chance to offer you robes! No occasion to have hundreds of dwellings built!” Thus, she wailed till dawn. As soon as dawn came, his mother summoned goldsmiths, had the treasuries opened and gold bars weighed with a huge pair of scales and handed them over to the goldsmiths, ordering: “Brothers, make with this gold bullion 500 spired halls and 500 pavilions.”
Sakka too called Vissakamma and commanded him: “Friend Vissakamma, the Captain of the Dhamma, Ven. Sāriputta, has attained Parinibbāna. Create 500 spired halls and 500 pavilions of gold.” Vissakamma created them all under Sakka’s command. In this way, there were 500 spired structures and 500 pavilions built by his mother, and another 500 spired halls and 500 pavilions created by Vissakamma, totalling 2,000 golden structures.
Thereafter, a large hall was built with a big golden pinnacle in the middle, at the centre of the Nālaka village and other pinnacles were made for lesser halls. Then the ceremony for funeral rites took place. In this ceremony, Devas mingled with humans and humans with Devas and thus they all paid homage to the remains of Ven. Sāriputta, making the ceremony more crowded.
The Story of Revatī the Female Devotee
Ven. Sāriputta’s female devotee, Revatī by name, came to the funeral with three golden vases made to honour her master. At that moment, Sakka too came to the human world with the intention to do honour to Ven. Sāriputta and with him were divine dancing girls as his companions, numbering twenty-five million (25,000,000). Learning of Sakka’s visit, people turned back and moved away. In the crowd was Revatī, who also tried to move back like
Then the maids placed a big mirror in front of her. When she saw her luxuries, she pondered: “This wealth is great indeed! What kind of good works have I done?” And this led her to know: “I paid homage to Ven. Sāriputta with three golden vases. The people stomped on me and went away. I died on the spot and instantly took rebirth in this Tāvatiṁsa heaven. I shall tell the people clearly of the result of my wholesome deeds done to Ven. Sāriputta. So she went down in her own flying mansion to the realm of human beings.
Seeing the golden mansion from a distance, the people were amazed wondering: “What is happening? Are there two suns rising brightly?” While they were thus talking, the big mansion descended near them, and showed its shape. Then they said: “This is not a sun. It is a gigantic gold mansion!” While the people were talking among themselves, the golden mansion descended in a moment and halted in the sky just above the funeral pyre of fragrant wood piled up to burn the remains of Ven. Sāriputta. The goddess Revatī left the mansion in the sky and went down to earth. “Who are you?” asked the people and Revatī replied: “Do you not know me? I am Revatī by name. After honouring Ven. Sāriputta with three golden vases, I was trodden to death by the people and was reborn in Tāvatiṁsa heaven. Behold my fortune and splendour. You too now give alms. Do other deeds of merit as well.” Thus she spoke in praise of the beneficial results of good works. She paid homage and circumambulated the funeral pyre by keeping it on her right, then she went back to her divine abode in Tāvatiṁsa heaven.
Ven. Cunda Conveys the Relics to Sāvatthī
Having performed the funeral rites for seven days, the people made a heap of fragrant wood, its height measuring 99 cubits. They put Ven. Sāriputta’s remains on top of the fragrant wooden heap and lighted it with fragrant grass. On the site where the cremation took place, a Dhamma talk was given throughout the night. At daybreak, Ven. Anuruddha extinguished the fire of the funeral pyre with scented water. Then Ven. Sāriputta’s younger brother, Ven. Cunda put the relics in the water filter, and thinking: “I must not stay here now in this Nālaka village. I shall report the attainment of Parinibbāna by my older brother, Ven. Sāriputta, the Captain of the Dhamma, to the Fortunate One.” So he took the water-filter containing the relics and collected Ven. Sāriputta’s requisites, such as bowl, robes, etc., and went to Sāvatthī. He spent only one night, not two nights, at each stage of his journey and eventually arrived at Sāvatthī.
Then Ven. Cunda bathed in the lake near the Jetavana monastery, returned to the shore and put on his robes properly. He reflected: “Buddhas are great personalities, to be respected, like a stone umbrella. They are difficult to approach like a snake with its hood erect or like a lion, tiger or an elephant in heat. I dare not go straight to the Fortunate One to inform him. Whom should I approach first?” Reflecting thus, he remembered his preceptor: “My preceptor, the custodian of the Dhamma, Ven. Ānanda, is a very close, good friend of my brother. I shall go to him and relate the matter and then I shall take him with me and speak to the Fortunate One.” So he went to Ven. Ānanda, paid respects to him and sat down at a proper place. And he said to Ven. Ānanda: “Venerable sir, Ven. Sāriputta has attained Parinibbāna. This is his bowl and this is his robe, and this is the water-filter containing his relics.” Thus he presented one article after another while speaking to Ven. Ānanda.
Then Ven. Ānanda said: “My friend Cunda, we have a reason to see the Fortunate One. Come, friend Cunda, let us go. Let us approach the Fortunate One and tell him of the matter.” So saying Ven. Ānanda took Ven. Cunda to the Buddha, paid respects
Thereafter Ven. Ānanda said to the Buddha: “Exalted Buddha, this Ven. Cunda who is a novice (samaṇuddesa) has informed me that Ven. Sāriputta has attained Parinibbāna. This is Ven. Sāriputta’s bowl, this is his robe and this is his water-filter with his relics.” So saying, Ven. Ānanda handed over the water-filter to the Buddha.
The Buddha stretched out his hand to receive the water-filter and placed it on his palm and addressed the monks: “Monks, my dear sons, fifteen days ago Sāriputta performed a number of miracles and sought my permission to enter Parinibbāna. Now only his bodily relics remain which are as white as a newly polished conch shell.
Monks, that monk Sāriputta was one who had fulfilled the perfections (pāramī) for an immeasurable period (asaṅkhyeyya) and 100,000 aeons. He was the individual who turned the Dhamma Wheel that had been turned by me previously or one who had taught the Dhamma Wheel that had been taught by me. Marvellously did he occupy the place that was next to me.
That monk Sāriputta light up the assembly of disciples (sāvaka-sannipāta), with his presence extremely well, the assembly of disciples which emerged on the day he became an Arahat. Besides me, he was peerless in possessing wisdom throughout the field of births (jātikhetta), the system of the 10,000 worlds.
That monk Sāriputta was of great wisdom, of vast wisdom, of active wisdom, of quick wisdom, of sharp wisdom, and of wisdom destructive to the defilements (kilesa), of few wants, easily contented, free from the hindrances (nīvaraṇa), who didn’t mix with people and was highly energetic. He admonished others by pointing out their faults, and he condemned evil deeds and evil doers regardless of their social positions.
Dear monks, that monk Sāriputta embraced asceticism after renouncing great wealth in 500 existences; that monk Sāriputta had forbearance that was as mighty as the great earth; that monk Sāriputta was least conceited like a horn-broken bull; that monk Sāriputta was as humble-minded as a beggar’s son.
Dear monks, behold the relics of Sāriputta who was of great wisdom! Behold the relics of Sāriputta who was of vast wisdom, of active wisdom, of quick wisdom, of sharp wisdom, of wisdom penetrative of the defilements, of few wants, easily contented, free from the hindrances, who did not mix with people and was highly energetic. He admonished others by pointing out their faults, condemned evil deeds and evil doers regardless of their social positions!”
After uttering this in prose, the Buddha went on to speak the following verses. These verses are from the commentary to the Discourse to Cunda (Cunda-sutta, SN 47.13):
Yo pabbajī jāti-satāni pañca,
pahāya kāmāni mano-ramāni.
Taṁ vīta-rāgaṁ susamāhitindriyaṁ,
Parinibbutaṁ vandatha Sāriputtaṁ.
O my dear sons, monks! That noble monk, named Sāriputta, unflinchingly and completely discarded sense pleasures that would delight the foolish mind. He adopted an ascetic life with great faith for 500 existences. To that noble monk, named Sāriputta, who now has totally cut off craving and passion, whose sense-faculties were well restrained, who has attained Parinibbāna and ceased suffering, bow your heads in homage with respectful faith and conceit destroyed.
Khanti-balo paṭhavi-samo na kuppati,
na cāpi cittassa vasena vattati.
Anukampako kāruṇiko ca nibbuto,
Parinibbutaṁ vandatha Sāriputtaṁ.
O my dear sons, monks! That noble monk, named Sāriputta, had great forbearance as his strength; resembling the great earth he showed no anger to others; he never yielded to the whims of the unstable mind; he looked after many beings with loving-kindness; he was immensely compassionate; he quenched the heat of the defilements. To him, who has attained Parinibbāna and ceased suffering, bow your heads in homage with respectful faith and conceit destroyed.
Caṇḍāla-putto yathā nagaraṁ paviṭṭho,
nīca-māno carati kaḷopi-hattho.
Tathā ayaṁ vicarati Sāriputto,
Parinibbutaṁ vandatha Sāriputtaṁ.
O my dear sons, monks! Just as the son of a poor beggar who enters towns and villages looking for food with a worn out cup made of bamboo strips in his hand, wanders without conceit but humble-minded, even so this noble monk, named Sāriputta, wandered knowing no pride but in all humility. To him, who has attained Parinibbāna and ceased suffering, bow your heads in homage with respectful faith and conceit destroyed.
Usabho yathā chinna-visāṇako,
aheṭhayanto carati purantare vane.
Tathā ayaṁ vicarati Sāriputto,
Parinibbutaṁ vandatha Sāriputtam.
O my dear sons, monks! Just as the horn-broken bull wanders in towns, villages and forests, absolutely harmless to other beings, even so the noble monk, named Sāriputta, wandered doing no harm to others and lived in harmony in the four postures of lying, sitting, standing and walking. To him, who has attained Parinibbāna and ceased suffering, bow your heads in homage with respectful faith and conceit destroyed.
Beginning thus the Buddha praised the virtues of Ven. Sāriputta in 500 verses. The more the Buddha praised in every way Ven. Sāriputta’s virtues the greater was Ven. Ānanda’s helplessness. As a chicken near a cat’s mouth trembles, so did Ven. Ānanda helplessly tremble. Accordingly, he asked the Buddha: “Exalted Buddha, having heard of Ven. Sāriputta’s Parinibbāna, I feel as though my body is stiff, the directions are blurred to my eyes, the Dhamma does not manifest itself to me. I am not inclined to learn any unlearnt Dhamma texts nor am I interested to recite what I have learnt.”
Then in order to cheer him up the Buddha said as follows: “My dear Ānanda, did Sāriputta attain Parinibbāna taking with him the aggregate of your virtues (sīla) or taking with him the aggregate of your concentration (samādhi), your wisdom (paññā), your freedom (vimutti), your knowledge and seeing of freedom (vimutti-ñāṇa-dassana)?”
Thereupon Ven. Ānanda replied: “Exalted Buddha, Ven. Sāriputta when attaining Parinibbāna, does not take the aggregate of my virtues (sīla) or take with him the aggregate of my concentration (samādhi), my wisdom (paññā), my freedom (vimutti), my knowledge and seeing of freedom (vimutti-ñāṇa-dassana).
In fact, exalted Buddha, Ven. Sāriputta, the great elder exhorted me, made me plunge into the Dhamma, made me understand the Dhamma, and made me set up the Dhamma. He made me become ardent and happy to practise the Dhamma. He was anxious to preach to me. He respected his co-residents. I always remember his
The Buddha knowing that Ven. Ānanda was really in great distress, said to him as follows, for he desired to abate his sorrowful feelings: “My dear Ānanda, have I not spoken to you long before about separation from one’s beloved while alive (nānā-bhāva), separation by death (vinā-bhāva) and separation in different existences (aññathā-bhāva)? Dear Ānanda, herein how could it be possible to wish that something, having the nature of coming to life, coming into existence and being subject to conditioning and destruction, should not pass away? Indeed there is no such possibility!
My dear Ānanda, while a big substantial tree is standing, its largest branch might come to destruction; similarly, while the community of worthy monks is existing, Sāriputta ceases to live. Herein how would it be possible to wish that something, having the nature of coming to life, coming into existence and being subject to conditioning and destruction, should not pass away? Indeed there is no such possibility.
My dear Ānanda, do not live depending on others but live depending on yourself. Live not by relying on other doctrines but by relying on the supermundane ones! My dear Ānanda, how should a monk not live depending on others but live depending on himself? How should one live not relying on other doctrines but by relying on supermundane ones?
My dear Ānanda, in this Dispensation, a monk lives, eradicating craving and grief that tend to appear in the world, by putting forth strong effort, by reflecting, by being mindful, by repeatedly seeing the body as the body. By putting strong effort, by reflecting, by being mindful, one lives, eradicating craving and grief that tends to appear in the world, by repeatedly seeing feelings as feelings, by repeatedly seeing the mind as mind, by repeatedly seeing phenomena as phenomena. My dear Ānanda, in this way a monk lives not by depending on others but by depending upon himself. He lives not by relying on other doctrines but by relying on supermundane ones.
My dear Ānanda, if monks, at present or after my demise, live by not depending on others but by depending on themselves, by not relying on other doctrines but by relying on supermundane ones, all of them will become noble Arahats, indeed among those, who take up the three trainings.”
Speaking to him in this way, the Buddha gave some relief to Ven. Ānanda. Thereafter, he had the bone relics of Ven. Sāriputta placed in a shrine (cetiya) in the city of Sāvatthī.
Herein, the Buddha attained Awakening on the full moon day of May (Vesākha). On the first waxing day of February (Māgha) Ven. Sāriputta and Ven. Moggallāna joined the Saṅgha, and on the seventh day Ven. Moggallāna became an Arahat. On the fifteenth day, the full moon of February, Sāriputta became an Arahat.
On the full moon day of November (Kattikā) of the year 483 BCE, the day the Buddha completed 45 Rains Retreat (Vassa) and the two chief disciples, 44 Rains Retreat, Ven. Sāriputta attained Parinibbāna in his native village Nālaka. It should
Ven. Moggallāna’s Attainment of Parinibbāna
After having the relics of Ven. Sāriputta placed in a shrine in Sāvatthī, as has been said, the Buddha gave a hint to Ven. Ānanda that he would travel to Rājagaha. Ven. Ānanda then informed the monks of the Buddha’s proposed journey to that city. In the company of a large number of monks, the Buddha set out from Sāvatthī to Rājagaha and took residence in the Veḷuvana monastery.
While the Buddha was staying at the Veḷuvana monastery of Rājagaha, Ven. Mahā Moggallāna was sojourning to the stone slab, named Kāḷasilā, on Mount Isigili. As Ven. Mahā Moggallāna was at the height of his supernormal powers, he used to visit the realm of Devas as well as to that of Ussada hell. After seeing for himself the great enjoyment of divine luxuries by the Buddha’s followers in the realm and the great suffering of the heretical disciples in Ussada, he returned to the human world and told the people that such and such a male or female supporter was reborn in a certain realm, enjoying great luxuries but among the followers of heretics such and such a man or a woman was reborn in a certain hell. People therefore showed their faith in the Buddha’s teaching and avoided heretics. For the Buddha and his disciples, the people’s honour and hospitality increased whereas those for the heretics decreased day by day.
So the latter conceived a grudge against Ven. Mahā Moggallāna. They discussed it and decided, saying: “If this monk Moggallāna lives longer our attendants and supporters might disappear and our gains might diminish gradually. Let us have him killed.” Accordingly they paid 1,000 pieces of money to a chief robber, named Samaṇaguttaka, to put the noble Ven. Mahā Moggallāna to death.
With the intention to kill Ven. Mahā Moggallāna, the chief robber Samaṇaguttaka, accompanied by a large number of robbers, went to Kālasilā. When Ven. Mahā Moggallāna saw him, he disappeared into the air by means of his supernormal powers. Not finding Ven. Mahā Moggallāna, the chief robber went back that day and returned again the next day. Ven. Mahā Moggallāna evaded him in the same way. Thus six days elapsed.
On the seventh day, however, due to a misdeed done in the past, the unwholesome deed that comes to fruition in a future life (aparāpariya-akusala-kamma) took effect.
The unwholesome deed of Ven. Mahā Moggallāna was as follows: In one of his former existences, when he was inexperienced, wrongly following the slanderous words of his wife, he wished to kill his blind parents. So he took them in a small vehicle to the forest and pretending to be plundered by robbers, he attacked his parents. Being unable to see who attacked them because of their blindness and believing that the attackers were real robbers, they cried for the sake of their son, saying: “Dear son, these robbers are striking us. Run away, dear son, to safety!”
With remorse, he said to himself: “Though I myself beat them, my parents cried, worrying about me,” and he realised: “I have done a wrong thing!” So he stopped attacking them and making them believe that the robbers were gone, he stroked his parents’ arms and legs and said: “Mother and father fear not. The robbers have fled,” and he took them home.
Having no chance to show its effect for a long time, his evil deed remained like a live charcoal covered by ash and now, in his last existence, it came time to seize upon and hurt him. A worldly simile may be given as follows: When a hunter sees a deer, he sends his dog for the deer, and the dog, following the deer, catches up at the right place and bites his prey. In the same way, the evil deed done by Ven. Mahā Moggallāna now had its chance to show its result in this final existence of Ven. Mahā Moggallāna. Never has there been any person who escapes the result of his evil deed when it finds the opportunity to show up at an opportune moment.
Knowing full well his being caught and bitten by his own evil deed, Ven. Mahā Moggallāna was unable to get away by his supernormal power at the seventh attempt. This was the power that had been strong enough to make even the Nāga King Nandopananda tame and to make the Vejayanta palace tremble, but as a result of his past wickedness, he could not disappear into the air. The power that had enabled him to defeat the Nāga King and to make the Vejayanta tremble had now become weak because of his former unwholesone deed.
The chief robber, Samaṇaguttaka, arrested Ven. Mahā Moggallāna, and together with his men he hit him and pounded him so that the bones broke to pieces like broken rice. After doing this
Becoming conscious, Ven. Mahā Moggallāna thought of seeing the Buddha before his demise, and having fastened his pounded body with the bandage of his psychic powers, he rose into the sky and appeared before the Buddha and paid homage to the master. Thereafter, the following conversation took place between Ven. Mahā Moggallāna and the Buddha:
Ven. Mahā Moggallāna: Exalted Buddha, I have given up the control of my life process (āyu-saṅkhāra), I am going to attain Parinibbāna.
Buddha: Are you going to do so, my dear son Moggallāna?
Ven. Mahā Moggallāna: Yes, I am, venerable sir.
Buddha: Where will you go and do that?
Ven. Mahā Moggallāna: At the place where the Kālasilā stone slab is, exalted Buddha.
Buddha: In that case, dear son Moggallāna, give a Dhamma talk to me before you go. I will not have another opportunity to see a disciple like you.
When the Buddha said thus, the noble Ven. Mahā Moggallāna, replying: “Yes, exalted Buddha, I shall do as you say,” and he paid homage to the Buddha and flew up into the air up to the height of a toddy palm tree, then that of two palm trees and in this way he rose up to the height of seven trees, and as Ven. Sāriputta had done before on the day of his Parinibbāna, he displayed various miracles and spoke of the Dhamma to the Buddha. After paying homage respectfully, he went to the forest where Kālasilā was and attained Parinibbāna.
At that very moment, a tumult arose in all six planes of the Deva realms, and they spoke among themselves, saying: “Our master, Ven. Moggallāna, is said to have attained Parinibbāna.” Devas and Brahmas brought divine unguents, flowers, fragrance, smoke and sandalwood power as well as various divine firewood. The height of the funeral pyre made of sandalwood was 99 cubits. The Buddha himself came together with his monks and standing near the remains, supervised the funeral arrangements and had the cremation conducted.
On a vast funeral site a rain of flowers fell. At the funeral ceremony, there were human beings moving about among Devas and Devas moving about among human beings. In due course, among Devas stood demons; among demons, Gandhabbas; among Gandhabbas, Nāgas; among Nāgas, Garuḷas; among Garuḷas, Kinnarās; among Kinnarās, umbrellas; among umbrellas, fans made of golden yak (camara) tail; among these fans, round banners, and among round banners were flat ones. Devas and humans held the funeral ceremony for seven days.
The Buddha had the relics of Ven. Mahā Moggallāna brought to him and a shrine (cetiya) was built. In it the relics were enshrined near the gateway of the Veḷuvana monastery.
The Murderers Are Punished
The news of the murder of Ven. Mahā Moggallāna spread throughout the whole of Jambudīpa. King Ajātasattu sent detectives to all places to investigate and arrest the murderous robbers. While the murderers were drinking at a liquor shop, one of them provokingly slapped down the liquor cup of another fellow. Then to pick a quarrel the provoked man said: “Hey, you wretched one, you stubborn fellow! Why did you do that and make my cup fall to the ground?” Then the first man asked annoyingly: “Hey, you scoundrel! How was it? Did you dare to hurt Ven. Mahā Moggallāna first?” – “Hey, you evil one! Did you not know that I was the first and foremost to harm that monk?” the other man defiantly retorted.
Hearing the men discussing among themselves: “It was I who did the killing. It was I who murdered him!” the king’s officers and detectives seized all the murderers and reported to King Ajātasattu on the matter. The king summoned them and asked: “Did you kill the
The king had all the 500 naked heretics caught and buried together with the murderers in the pit, navel-deep in the courtyard. They were covered with straw and burnt to death. When it was certain that they all had been burnt, they were cut to pieces by ploughing over them with an iron plough.
Herein, the account of Ven. Mahā Moggallāna’s attainment is taken from the exposition of the Birth Story about the Teacher Sarabhaṅga (Sarabhaṅga-jātaka, Ja 522); that of the punishment of the murderers from the exposition of the Story about Mahā Moggallāna (Mahā Moggallāna-vatthu) of the Dhamma Verses (Dhammapada, 123) commentary.
Regarding the fact that the Buddha himself supervised the funeral of Ven. Moggallāna, the monks in the Dhamma Hall remarked: “Friends, since Ven. Sāriputta’s Parinibbāna did not take place near the Buddha, he did not receive the Buddha’s honour. On the other hand, Ven. Mahā Moggallāna received it because he attained Parinibbāna in the neighbourhood of the Buddha.” When the Buddha came and asked the monks what they were talking about, they told him. The Buddha then said: “Monks, Moggallāna was honoured by me not only in this life but also in the past.” The Buddha told them the Birth Story about the Teacher Sarabhaṅga (Sarabhaṅga-jātaka, Ja 522).
Soon after the Parinibbāna of the two chief disciples, the Buddha went on a great circular (mahā-maṇḍala) tour in the company of monks and reached the town of Ukkacelā where he made his alms round, and delivered the Discourse at Ukkacelā (Ukkacela-sutta, SN 47.14) on the sand banks of the Ganges.