Tapodarama

PIC: The Laxminarayan temple complex over the remains of ancient Tapodarama

The words of Xuanzang
“This place had a succession of hills and stream was hermitage of benevolence and wisdom, and in it were hidden many scholars unknown to the world.”

Tapodarama was another destination where the Buddha took refuge with his Sangha and subsequently a monastery was build there. This sacred monastery was blessed with the presences of hundreds of natural water springs both of hot and cold temperature. It was an ideal place for the residence of monks who were very sensitive to the environment around them and always maintained a sustainable ecological balance. Xuanzang reports in his travelogue that several of those hot and cold water springs were still active at the time of his visit which was during the 7th century. The Pali commentaries (Vin.iii.108; iv.116f; DA.i.35; UdA.110) describe the serene beauty with most auspicious words, the picturesque shows a calm blue lake at the base of the mountain that held the warm water from the streams that flowed in to it creating a perfect balance. And the grounds around this heavenly lake was Tapodarama

Xuanzang has further associated the hot water springs to Pious Anavatapta Lake (in Himalayas) confirming the auspicious words from the Pali literature. According to the cosmological view of Buddhism, the Anavatapta Lake lies at the center of the world. The name Anavatapta means "free of heat "; the waters of the lake that soothe the fires that torment living beings. And the lake at Tapodarama did just that physically and meta-physically too. Xuanzang explains that the water from the lake flowed in various branches under the ground past the small hot wells, and this made the water of the springs hot.

He saw foundation of stupas and temples in the surroundings of Tapodarama and these were places associated with the four Past Buddhas describing it to be a very fortunate place. There are almost no archaeological evidences to confirm any of the claims made by Xuanzang of the Buddhist past but the sacredness of the land is maintained by the newly surrected temples and platforms that have replaced the much coveted Buddhist remains. At the time of Xuanzang’s visit during the seventh century there were around 1000 Brahmin families living here at Rajgriha; as an explanation to the large number of Brahmin presence he attributed it to king Ashoka, who offered it to the Brahmins to maintain as a religious capital while the political capital was moved to Pataliputra.

The hot water spring is part of temple complex and managed by panda committee, this confirms the note in xuanzang's travelogue where he mentioned that Rajgir was handed over to Brahmins to maintained as a religious capital while the political capital was moved to Patliputra...

Next Post: Tapodarama transformed to Laxmi Narayan Temple

Pipphali Guha

Rajgir valley developed as the perfect calm and serene place where the Monks can meditate away from the busyness of everyday life. The hills hid in them unique caves and rock shelters which provided shelter from the harsh weather and the dense vegetation limited the human activity within the valley to a minimum. The solitude in which these monks reached within themselves and chants that must have iterated still lingers in the atmosphere here. For the many centuries that followed the Buddha, his disciples continued to visit these caves which marks the presence of the Buddha and his eminent followers of the time.

Pipphali Guha is the place where Maha Kassapa found shelter in one of the stone cells for his intense meditation. There is another stone structure close to it which had the honor of the Buddha’s presence. He often occupied this space for mediations after meals. The Buddha stayed at Veluvana during his Rajgir visits and after his one meal for the day he would to pace the path up to Pipphali Guha; on one such visit he found Maha Kassapa in disease and terrible pain. The Buddha found this time perfect to teach him the seven factors of Awakening, in the following words (Gilana Sutta)


"Mindfulness as a factor for Awakening rightly taught by me, when developed and pursued, leads to direct knowledge, to self-Awakening, to Unbinding.


"Analysis of qualities as a factor for Awakening,


"Persistence as a factor for Awakening...


"Rapture as a factor for Awakening...


"Serenity as a factor for Awakening...


"Concentration as a factor for Awakening...


"Equanimity as a factor for Awakening rightly taught by me, when developed and pursued, leads to direct knowledge, to self-Awakening, to Unbinding.

Maha Kassapa upon hearing these words recovered dramatically from the pain and disease; the reference to equanimity under all circumstances of joy and pain thus became a common cure to help relieve the suffering of a patient. It is said that even the Buddha in times of illness asked Venerable Cunda to chant this as a gentle reminder. The Buddha himself chanted these seven factors for awakening for his senior disciple Venerable Maha Moggallana during his sickness. This Sutta contains both, instructions for proper meditation practice for the soul and healing power for the physical body.


When Fahien and Xuanzang visited Rajgir in the later centuries, they too felt the vibrations and the continued presence of the synergies from monks who meditated there. They described how the tradition of seeking pilgrimage is continuing and despite the few surviving meditation cells in the modern world, we stand witness to its importance. At the time of Fahien there were almost five hundred of such cells intact and followers of the Buddha’s teachings at the time still meditated there.


Next Post: Tapodarama

The Monastic sites

The Buddha’s teachings were very popular and soon there were numerous people following his teaching. The number of lay disciples was almost as many as the ordained monks, as the Sangha grew exponentially it became almost impossible to manage the logistics for all of them. The number of people interested in learning from the Buddha, the late night visitors, the resident monks seeking alms all put together in one place proved to be a challenge for the locals to manage. When the Buddha resided at Rajgriha, it seemed all roads led to the Vihara where he was taking refuge. To solve this practical problem, patrons set up many monasteries so that the monks can stay and practice in various places and the burden of providing for the monks don’t fall on just one community.

These monasteries were often supported by royal patronages and they continued to grow even after the Buddha’s death. It is quoted that at the time of the Buddha’s Mahaparinirvana there were eighteen large monasteries in Rajgriha (Sp.i.9).

The Buddha spent a lot of time in Rajgriha and its vicinity and there are several accounts of the various disclosures at these places but Veluvana seemed like the most favored place where the Buddha like to take retreat with the rest of the Sangha. Griddhkuta at the same time was a calm and serene place perfect for meditation. The Buddha had a large retinue and his followers stayed at separate places keeping in mind the convenience of the local community around them. The Buddha while staying in Rajgriha frequently visited the many other monasteries of the area to observe the practicing monks make sure that they are on the oath of their individual pursuit. When new monks were ordained they were placed in different monasteries and then the rich patrons from the area would contribute towards new huts for them or provide for other basic necessities.

Since Veluvana was a large monastic unit, logistics was always under pressure and especially during the times when the Buddha visited it, the site required active management of resources. Dabba Mallaputta was appointed as the person in charge who regulated the lodging and rationed the food for the convenience of everybody present (Vin.ii.74) his management skills and hard work were so appreciated that monks from far away places came to visit with him and apprentice with him to learn the skills. Some monks even tried to test his skills by creating extenuating circumstances but Dabba was an accomplished arahant and always sorted through any troubles, he was in time designated the chief of those who appointed the managers of such lodgings (senāsanapaññāpakānam) (A.i.24)

Mentioned below are the names of 6 monasteries in Rajgriha and two at neighboring places of Rajgriha. These references of places are found in the Pali literature and it is possible that the 18 monasteries mentioned earlier were located in these 6 places.

Next Post: Pipphali Guha

Kassapa (Mahakasaapa and foremost in asceticism) —Exchange of Robes

The Buddha had a special insight not only for his own wisdom and enlightenment but for all those that to him for rescue. There were many enlightened beings in the course of history but very few of those men decided to brave through the entangled mesh of physical world and help out those seeking their guidance but the Buddha chose to help others on the path of enlightenment. The Buddha could fish out the people seeking him as a guide or when they are ready to receive higher levels of teachings and such intuitions came through to him without any physical presence of his disciples. Once during his meditative calm the Buddha felt the tremble of earth and knew that Kassapa is ready to follow in the teachings of his doctrine and decided to meet him on the route to Mahatittha.

The transformation of Pippala Kassapa began early one morning and when he was overseeing the preparation of the fields for the upcoming sowing season. When the workers began ploughing through the fields, a number of worms were displaced and were exposed to birds as prays who made good use of the opportunity. This site of natural ecological interdependence disturbed Kassapa and made him think. He discussed it among his worked about who do they think would be held responsible for the injustice done to these innocent worms and workers confirmed his doubt that it would be the master of the land, on whose orders the land is being tilled who is responsible for the death of these creatures. It was Kassapa’s turn to look deeper in the cycle of life and death and its sustenance and he decided he want to break the cycle of life and death and joy and sorrow and achieve the state of nirvana where the survival of life is not at the cost of others.

As Kassapa wandered around in search of a teacher, he found the Buddha sat down under a fig tree (Bahuputtaka Nigrodha) on the road between Nalanda and Rajgriha, the awaiting his future disciple. The moment Kassapa laid eyes on the Buddha he knew that he had found his guide. The Buddha’s radiant presence and surrounding aura mesmerized Kassapa and he fell to the Buddha’s feet; he offered respectful greetings and asked permission to enter the Noble Order.

The Buddha then dispensed a discourse in which He instructed Kassapa on three accounts in order that he may: (S.ii.220)

After this discourse the Guide and His new disciple walked back to Rajgriha.


On the way the Buddha wanted to rest under a tree. Kassapa then took his outer robe (pilotikasanghāti), folded it four-fold and asked the Buddha to sit on it, as His doing so would bring great benefit to him for a long time. The Buddha accepted Kassapa’s robe and commented on its softness. Hearing this, Kassapa immediately offered his robe to the Buddha by saying, “May the Blessed One, out of compassion for me, accept this robe.” The Buddha then asked Kassapa if he would wear the worn-out, coarse rag-robe that he was wearing. Full of joy, Kassapa accepted the Buddha’s rag-robe and agreed to wear it. Kassapa was the only monk with whom the Buddha had exchanged robes. Though the significance of this exchange was not described in the text, it may have reminded Kassapa of an ancient aspiration to be foremost among the monks in austere practices, because he took upon himself the thirteen austere practices. 7 days after ordination, Maha Kassapa became an Arahant.

Kassapa was known as Maha (great) Kassapa to distinguish him from others who had the same Brahmin name. It is said that Maha Kassapa was the only monk to share seven of the thirty two marks of noble birth that the Buddha had. In keeping with his aspiration the Buddha declared that Maha Kassapa was foremost among the monks in austere practices. He was also the third most pre-eminent monk among the Buddha’s retinue and to this day is remembered at the jewel of a follower.

Next Post: The Monastic sites

Anathapindika

Sudatta was one of the most important lay disciples of the Buddha he offered the Buddha the famous Jeta Grove, the place where the Buddha spent maximum Varsaka. Because of his generosity he was also called Anathapindika, feeder of helpless and orphans. Among the disciples he was also known as “foremost in generosity”. The foundation of this long association was an exemplary meeting that took place at Rajgir and it’s very well versed in Sudatta Sutta (Samyutta Nikaya SN 10.8)

Anathapindika was on a business trip to Rajgriha and found his brother-in-law busy supervising an organized meal for the Buddha and his Sangha the following day. The brother-in-law was a faithful disciple who had built 60 huts for the Sangha in Rajgriha. Hitherto, he had been accustomed to his brother-in-law's full attention and to the other residents of the house receiving him gladly, but now he saw that they were busy, eagerly making elaborate preparations. He asked his preoccupied brother-in-law what this meant: "A wedding, a major sacrifice or a visit from the king?" The brother-in-law explained that the reverend ‘Enlightened one’ has accepted his invitation for meal and would be visiting them with his Sangha the following day.

The mention of the ‘Enlightened one’ caught Anathapindika complete attention and asked multiple times to confirm what he has heard before expressing his delight. Then, breathing a deep sigh of relief, Anathapindika said, “Even the sound alone of these words is indeed rare in this world — the Enlightened One — can one really see him?" His brother-in-law answered that while that day was not the time, the following day would be appropriate to bask in his presence.

His excitement about the impending opportunity made his toss and turn all night, the thoughts and feelings of such an anticipation was hard to contain Finally he couldn’t pretend to sleep anymore and woke up before dawn and went in the direction of the monastery. In the pre-dawn darkness, however, fear overcame him, doubts arose within him, and all his worldly instincts told him to turn back, but an inner voice kept him motivated to continue on. So he walked resolutely, till he encountered an image in the misty dawn, a figure walking silently to and fro, Anathapindika stopped. The figure then reached out to him with an indescribably harmonious voice: "Come, Sudatta!"

Anathapindika was startled at being addressed by his name, for no one there knew him by his original name. He was only known as Anathapindika, and besides, he was unknown to the Buddha and had come unexpectedly. Now he was certain that he was in the presence of the Enlightened One. Overwhelmed by the gravity of the encounter, he fell at the feet of the Blessed One, and asked him in a stammering voice if he slept well.

The Buddha replied

Always, always, he sleeps in ease: the Brahman totally unbound, who doesn't adhere to sensual pleasures, who's without acquisitions & cooled. Having cut all ties & subdued fear in the heart, calmed, he sleeps in ease, having reached peace of awareness.

With the answer to this conventional question, Anathapindika came a little closer to the supra-mundane reality, since the Enlightened One explained that the arahants were always well, for they were beyond all possibilities for suffering. And then the Enlightened One, leading him step by step, spoke to him of giving, of virtue, of the heavens, of the perils, vanity, and defiling nature of sensual pleasures, and of the benefits of renunciation.

When the Blessed One saw that Anathapindika the householder was ready in heart and mind, pliable, unobstructed, uplifted and serene, he gave him the explanation of the Teaching which is unique to the Enlightened Ones: the noble truth of suffering, its cause, its cessation, and the path. With that, the pure eye of truth opened for Anathapindika: "Whatever has arisen must also cease." Anathapindika, who had understood the truth of the Teaching, had overcome all doubts and was without any wavering, certain in mind, and relying on no one else in the Master's Dispensation. He had achieved the attainment of stream-entry.

He then invited the Blessed One for a meal the next day at the home of his brother-in-law, and the Master accepted. After the meal, Anathapindika asked the Enlightened One if he might build a monastery for the Order in his hometown of Savatthi. The Buddha answered: "The Enlightened Ones love peaceful places." "I understand, O Master, I understand," answered Anathapindika, overjoyed with the acceptance of his offer. Buddha sent Sariputra to layout the plans for the buildings where he successfully designed lecture halls, meeting rooms, bedrooms, washrooms, a storage room, and other places of utilities; and thus became a renowned architect in the city. The Jethavana monastery thus became one of the popular places for meditation during rainy seasons; Buddha himself spent about 25 Vassavasa and delivered many discourses while staying here.

Next Post: Kassapa (Mahakasaapa and foremost in asceticism) —Exchange of Robes

Vassavasa (Rainy season retreat) became a regular feature

Custom of Vassa was instituted at Rajgriha by the Buddha (Vin.i.137). The three-month rainy season was used as a retreat period, during which the monks would stay in one location and avoid any travel. The aim was to prevent the monks from damaging any crops and small insects while walking through the damp fields as the roads were expected to be flooded. As the rainy season retreat became a tradition with the Sangha, it led to the establishment of fixed monasteries. Since the Buddha, his lifestyle and his teachings were always very compassionate and sensitive to the surroundings, it is said that another motive behind starting this tradition was to avoid any harm to the lay community and to gain their respect. The presence of fixed monasteries turned out to be a practical decision as it led to flourishing of the teachings of the Buddha and gave rise to several schools of thoughts and great educational institutions; and monks used the stagnant time for intensive meditation practices. This opportunity to look within marked a dramatic improvement in the understanding of the monks about the teachings of the Buddha and very soon the number of such retreats of meditation that a monk had became synonymous with his maturity and experience and over the years among the many questions of greetings, this became a common one, "How many rains (vassa) have you had?"

The Buddha spent 2nd and 3rd Vassa or rainy season after achieving enlightenment at Rajgriha. The rainy season retreat was quickly adopted as an annual custom, a time for reflection and meditation. In his lifetime the Buddha visited Rajgriha at many occasions and also spent six Vassa in Rajgriha and a second only to Sravasti where he spent 25 Vassa.

Next Post: Anathapindika

Anathapindika

Sudatta was one of the most important lay disciples of the Buddha he offered the Buddha the famous Jeta Grove, the place where the Buddha spent maximum Vassa. Because of his generosity he was also called Anathapindika, Feeder of helpless and orphans. Among the disciples he was also known as “foremost in generosity”. The foundation of this long association was an exemplary meeting that took place at Rajgriha and it’s very well versed in Sudatta Sutta (SN 10.8)

Anathapindika was on a business trip to Rajgriha and found his brother-in-law busy supervising an organized meal for the Buddha and his Sangha the following day. He asked his preoccupied brother-in-law what this meant: "A wedding, a major sacrifice or a visit from the king?" The brother-in-law explained that the reverend ‘Enlightened one’ has accepted his invitation for meal and would be visiting them with his Sangha the following day.

The mention of the ‘Enlightened one’ caught Anathapindika complete attention and asked multiple times to confirm what he has heard before expressing his delight. Then, breathing a deep sigh of relief, Ananthapindika said, “Even the sound alone of these words is indeed rare in this world — the Enlightened One — can one really see him?" His brother-in-law answered that while that day was not the time, the following day would be appropriate to bask in his presence.

His excitement about the impending opportunity made his toss and turn all night, the thoughts and feelings of such an anticipation was hard to contain Finally he couldn’t pretend to sleep anymore and woke up before dawn and went in the direction of the monastery. In the pre-dawn darkness, however, fear overcame him, doubts arose within him, and all his worldly instincts told him to turn back, but an inner voice kept him motivated to continue on. So he walked resolutely, till he encountered an image in the misty dawn, a figure walking silently to and fro, Anathapindika stopped. The figure then reached out to him with an indescribably harmonious voice: "Come, Sudatta!"

Anathapindika was startled at being addressed by his name, for no one there knew him by his original name. He was only known as Anathapindika, and besides, he was unknown to the Buddha and had come unexpectedly. Now he was certain that he was in the presence of the Enlightened One. Overwhelmed by the gravity of the encounter, he fell at the feet of the Blessed One, and asked him in a stammering voice about his well-being. With the answer to this conventional question, Anathapindika came a little closer to the supramundane reality, since the Enlightened One explained that the arahants were always well, for they were beyond all possibilities for suffering. And then the Enlightened One, leading him step by step, spoke to him of giving, of virtue, of the heavens, of the perils, vanity, and defiling nature of sensual pleasures, and of the benefits of renunciation.

When the Blessed One saw that Anathapindika the householder was ready in heart and mind, pliable, unobstructed, uplifted and serene, he gave him the explanation of the Teaching which is unique to the Enlightened Ones: the noble truth of suffering, its cause, its cessation, and the path. With that, the pure eye of truth opened for Anathapindika: "Whatever has arisen must also cease." Anathapindika, who had understood the truth of the Teaching, had overcome all doubts and was without any wavering, certain in mind, and relying on no one else in the Master's Dispensation. He had achieved the attainment of stream-entry.

He then invited the Blessed One for a meal the next day at the home of his brother-in-law, and the Master accepted. After the meal, Anathapindika asked the Enlightened One if he might build a monastery for the Order in his hometown of Savatthi. The Buddha answered: "The Enlightened Ones love peaceful places." "I understand, O Master, I understand," answered Anathapindika, overjoyed with the acceptance of his offer. The Buddha sent Sariputra to lay out the plans for the buildings where he successfully designed lecture halls, meeting rooms, bedrooms, washrooms, a storage room, and other places of utilities; and thus became a renowned architect in the city.

Next Post: Kassapa (Mahakasaapa and foremost in asceticism) —Exchange of Robes

Rahula learns lessons of life

Rahula, being a young lad was quite mischievous most of the time and the Buddha didn’t want to bend the rules of the Sangha for his son. Rahula used to tease people who came to visit Buddha by misguiding them and laughing at their backs as the tried to figure out their way. When Buddha heard about this he decided it was time to teach Rahula a lesson but in a manner that was quite different from his usual preaching. He wanted to make sure that Rahula understands the seriousness of his misbehavior and take Buddha’s words as a warning to get his act together.

He visited Rahula one day for a stern dialog. Rahula took out a basin of water for the Buddha to wash his feet. After Rahula had washed his feet, he pointed to the basin and asked Rahula, “Can you drink the water?”

Rahula replied, “No, I can’t, because it’s dirty.”

To this the Buddha replied, “You are just like the water! You are a novice but you don’t study hard enough. You like to cheat and make fun of other people, and the toxins in your mind are just like the dirt in the water.”

The Buddha asked Rahula to throw the water out. When he came back, the Buddha asked him, “Can you put food in the basin?”

Rahula replied, “No, I can’t, because it’s a basin for washing feet and it’s dirty.”

“You are just like the basin,” the Buddha said to him. “You are a novice, and you do not study hard enough to purify your mind, words and deeds. There is dirt in your mind, so you can’t put my teachings into your mind, just like you can’t put food in the dirty basin.”

The Buddha then kicked the basin, which startled Rahula. The Buddha then asked Rahula again, “Are you afraid that I might break it?”

Rahula replied, “No. It’s only a basin, so it’s OK if you break it.”

“You don’t care about the basin, just as no one cares about you. You are a novice now, but you are ill behaved. In the end, no one will like you. What’s worse, you will fall into the three Lower Realms of animal, hungry ghost and hell when you die.”

The Buddha delivered his words harshly to serve a reprimand, Rahula understood and apologized sincerely for his behavior and became quite diligent in following Buddha’s teachings. He changed his ways and became a new person ready to receive the Buddha’s teachings and follow them through.

One day, Rahula came back from one of the Buddha’s sermons and found that a visiting monk had occupied his room and his robe and bowl had been thrown outside the room. Soon after this, it started to rain hard and Rahula had no place but the washroom to seek shelter.

As it poured outside, the insects, snakes and other animals started to come out of their burrows to avoid being drowned. Some of them crawled into the washroom, which frightened the young boy. Suddenly, he heard the Buddha calling him from outside the washroom and ran and embraced the Buddha, crying with fear, loneliness and helplessness. The Buddha patted him lightly on his back and told him softly to go to the Buddha’s room. The rule of the Sangha was that novices and monks could stay in the same room together, but because of this incident, the Buddha changed the rule so that a novice could stay with a monk for a couple of nights to help novices get to adjusted to the new environment. A mentor should help his disciple, and since Rahula’s mentor was Sariputra, Sariputra told Rahula to stay with him.

One time Rahula went out with Sariputra to beg for food. A hooligan saw them and threw stones at Rahula. The ruffian even hit him on the head with a club, causing his head to bleed. Rahula became very angry and responded with a furious glare. His mind was boiling and his temper was rising, Sariputra sensing his distress called out to him to tell him that “the Buddha constantly reminds us that whenever we are praised, we should not become arrogant. Whenever we are humiliated, we have to control our temper. Therefore, Rahula, you must control your anger. No one in the world is braver than the one who can tolerate insults, and no strength is more powerful than tolerance.” These words were like a splash of cold water, cooling down his rage and Rahula quietly went to a riverbank, washed away the blood and cleaned the wound.

The Buddha preached Rahula Ambalatthika-Rāhulovāda Sutta (MN 61 PTS: M i 414) at Veluvana, Rajgriha. A stupa was later built to mark the event. Xuanzang in the 6th century visited the stupa, which according to him was on the left side of the road outside the south gate of the city.

(http://nalanda-insatiableinoffering.blogspot.com/2010/04/rajagaha.html)

The Ambalatthika-Rāhulovāda Sutta is among the portions of scripture mentioned in the Bhābrā Edict of Asoka as being essentially worthy of study by all monks.

Next Post: Vassavasa (Rainy season retreat) became a regular feature

Visit to kapilvasthu- Rahula joined the Sangha

During the first year of the Buddha’s stay at Rajgriha there were so many people who renounced the physical world to follow in the teachings of the Buddha that there were monks all around. The disruption in the usual way of living and young broken families caused some resentment in people and when the Buddha came to know about the displeasure he and his followers are causing the people by the sheer influence of their presence, he decided to move, the Buddha went first to Dakkhināgiri (Vin.i.77ff).and then when the invitation from the Buddha’s father finally reached him, he decided to visit the birth place of Siddhartha, the kingdom that he would have been the heir of had he not renounced the world. Suddhodana, Siddhartha’s father heard the news of the Buddha’s stay at Rajgriha and sent a messenger with ten thousand companions to invite the enlightened soul back to his own motherland in Kapilavastu. But the messenger and his companions converted to monks when they met the Buddha and could never return to their country. King Suddhodana continued to send many more messengers at least nine more times but none of them returned to the palace as they all became followers of the Buddha and joined the ascetic way of life. Finally, the king sent Kaludayi, a childhood friend of Gautama who was born on the same day as the Buddha. He too became a monk when he heard the Buddha preach but he kept his promise of conveying Suddhodana`s message to the Buddha.

When Bimbisara learnt about the Buddha’s plan to visit Kapilavatthu, he resurfaced the entire path of about 5 leagues from from Rajgriha to the Ganges and provided cushion of flower petals throughout the way so that some of the hardship of the Buddha’s journey is reduced. He ordered to build rest areas at the interval of each league for proper relaxation and meditation. The king himself accompanied the Buddha to the banks of river Ganga and took care of the Buddha’s need himself. It was a five day journey and two men with parasol walk on either side to the Buddha to keep the heat of the sunshine away while each monk was accompanied by one man carrying parasol. While the Buddha visited Kapilavatthu, Bimbisara eagerly waited at the banks of the river and set up his temporary court there and then upon the Buddha’s return he was escorted back to Rajgriha with the same fanfare as when he was leaving. (DhA.iii.438 ff)

The Buddha returned from Kapilavatthu with many Sakyans ordained into the Sangha including Ananda. Also, the Buddha’s Son Rahula was now part of the Sangha as a novice and accompanied the Buddha to Rajgriha; the Buddha trusted Sariputra and Moggallana for teaching the youngest member of the Sangha, Rahula. While Sariputta taught Rahula knowledge of the Dhamma, Moggallana concentrated on teaching him proper conduct. Even though Rahula was only seven when he became a novice monk, he was very eager to accept the instruction and was exceptionally cultured and obedient. Each morning he would rise and taking a handful of sand, throw it up in the air saying, "Today may I receive from my teachers as much advice and instruction as these grains of sand."

Shortly after Rahula’s ordination, the Buddha taught him the importance of telling the truth. This discourse is known as the Rahulovada Sutta. The Buddha placed truth as the highest of all virtues. The seekers of Truth, (those who have as their goal Nibbana) should not break the precept of Truth. The Buddha explained the virtue of truth in a way a young child could understand.

 
Next Post: Rahula learns lessons of life

Sariputra's meeting with Asvajit

Veluvana was the most perfect setting for a monastic order; Ananda’s description of veluvana is often recalled to prove the extent of its appropriateness, which is known to us today as ‘Gopaka Moggallana Sutta.’ Once Brahman Vassakara, the Magadhan administrator asked Ananda about the suitability of Veluvana, and he replied with these words

"Certainly, Brahman, the Bamboo Grove is delightful, quiet, free of noise, with an air of isolation, remote from human beings, & appropriate for retreat because of guardians & protectors like yourself." (Gopaka Moggallana Sutta) (MN 108, PTS: M iii 7)

Besides the serene ambiance of Veluvana its distance from the population center at the time was perfect, it was not in the middle of the town and yet near enough for the monks residing at the Sangha to visit it for alms. The community was very generous and supported Bhikkhus with almsgiving besides other donations.

It was an exchange between Bhikkhu Asvajit during one such visit to town with Sariputra that prompted the lifelong association of the Buddha’s with his two chief disciples. Sariputra was greatly impressed by Bhikkhu Asvajit’s calm presence and subtle yet reassured demeanor and asked him whose teachings he followed. The answer given by Asvajit has been found engraved on many sculptures in and around Nalanda; Asvajit had epitomized the Buddha’s doctrine to Sariputra, in the following words,


Of things, which proceed from a cause, their cause the Tathagata has told,

And also their cessation: Thus teaches the great ascetic.
In other words, everything subject to a cause is also subject to cessation.

IMAGE AT GHOSRAWAN WITH THE BUDDHIST CREED INSCRIBED

This life-altering event was adorned by erecting a stupa at the spot where Sariputra on listening to these words attained arhantship, and when he repeated what he had heard to his friend Moggallana; he also instantly achieved the same. Xuanzang visited the stupa northeast of the North face of royal Precinct in the 7th century and mentions it in his travelogue. Many orientalists tried to locate the Stupa but the place has now numerous mounds and is amidst dense forest.

 
Sariputra and Moggallana left their teacher Sanjaya Belatthaputta, to join the Sangha and pursue the teachings of the Buddha. Sanjaya tried to stop them from going away as many as three times, trying to lure them into important positions in the order but the determination of Sariputra that the Buddha is a better guide in his pursuit didn’t waver but instead 500 other followers of Sanjaya also decided to join the Buddha (Vin.i.38ff ).

The Buddha greeted them with the revelation that the two new disciples of his would become his greatest disciples. Within two weeks of joining the community both Sariputra and Moggallana became Arahants. As Buddha had predicted Sariputra and Moggallana became the chief disciples (aggasāvaka) and became an essential part of the Sangha, they were known as right and left hands of Buddha and many images are found in Buddhist temples in Srilankan depicting the two on either side of the Buddha. Sariputra was dear to the Buddha for his greater intelligence while Moggallana wielding the greatest miraculous powers.

The popularity of the Buddha’s teachings grew dramatically and large numbers of householders left physical world to join the Order, and this caused quite a chaos in the people’s standard living style and they ended up blaming the Buddha for breaking up their families. The Buddha gave it a deep thought and realized the need to find a balance between the materialistic and spiritual world. The hard practice of giving up the worldly life is not for each individual and people needed to be taught that they can still practice Dhamma while living a non-ascetic life. (Vin.i.42f). The Buddha delicately handled the situation by teaching the new monks to be gentle when seeking alms, to preach living by the Dhamma but not necessarily give up the physical world. The Buddha believed in maintaining the balance for co-existence in the surroundings, be it equilibrium between material and spiritual or monks and society. He explained it to them as interdependency and a give and take where alms are exchanged in lieu of the teachings of the dhamma.

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Offering of Veluvana to the Buddha and his sangha

The day after Bimbisara’s legendary reception for the Buddha, he invited the blessed one for a meal at his palace. The Buddha honored the king with his presence and towards the end of that day the king suggested a place for the refuge of the Buddha and his Sangha. Veluvana, the king’s favorite garden seemed like an ideal place, its ideal distance from the dense habitation, "not too far from the town, not too near, suitable for accessing and easy commute for all, not much crowded during the day and not exposed to noise and clamor at night, bereft from materialistic activities and peaceful for secluded mediation” to be devoted to spiritual practices.


Bimbisara welcomed the whole sangha with generous donations of alms and asked the Buddha to accept for the Sangha his favorite pleasure garden the Kalandakanivapa bamboo grove. This was the very first piece of land accepted by the Buddha for refuge and were later termed ārāma. It is mentioned in Pali commentaries after this incidence it was widely accepted to devote lands for monks for such ārāma. (Vin.i.39f)

The ceremony of acceptance of Veluvana for refuge by the Buddha was commenced by the king pouring water over the palm of Buddha and when that blessed water fell on the earth, the earth shuddered with its sacredness, this is mentioned in Pali commentaries (19; cf. ApA.i.75). It is said that it was the first and only ārāma in Jambudipa, where earth expressed its gratitude to be serving under the Buddha’s feet when it trembled during the dedication ceremony.

Veluvana was a serene place surrounded by bamboos (velu) and hence the name. A wall was built at its perimeter to keep the wild from invading into the meditation grounds; the eighteen cubits high wall held towers at proper intervals and had a gateway for entrance (SNA.ii.419; Sp.iii.576).

Read more about its location

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Bimbisara understands Buddha’s teachings

The Buddha found the assembly eager to absorb the wisdom so he offered insights saying that ego or self is nothing but a deception. The life that exists is nothing but transitory and dwelling in these sensory desires is the cause for suffering. He explained that once the human being let go of the self and realize the transitoriness of all that exists, it would lead to a path that ensures happiness. After realizing the doctrine, King Bimbisara addressed the Buddha.
"Formerly, O Reverend Sir, when I was a prince, I had five wishes. They are now fulfilled. My first wish was to become king. My second wish was that a Fully Enlightened One should visit my country. My third wish was that I should associate with such an Enlightened One. My fourth wish was that he should preach to me the doctrine. My fifth wish was that I should understand that doctrine. Now all these five wishes are fulfilled” (Vin.i.36)

This dialogue, the meeting and the place where the Buddha was received by Bimbisara became an integral part of the tradition that lasted for many generations; pilgrims and devotees visiting Rajgriha from Bodh Gaya made sure to stop by at this junction to pay their respect to the king, the benefactor who helped promote the teachings of the Buddha and establish it as a way of life that was recognized as Buddhism later on. Xuanzang mentions this place in his travelogue and with modern world orientation it establishes at the turning of Jethian valley. The place was marked with a stupa and the remnants of the structure and the echo of the teachings still reverberates in this ambiance.

Pic: The temple at the spot over the brick stupa remains

The antiquities found at the meeting place (Jethian) the...

1- A brick stupa by the ancient path

2- Sculptures at the site

Next Post: Offering of Veluvana to the Buddha and his sangha

Siddhartha returns after becoming Buddha

Siddhartha true to his words planned to return to Magadha after attaining enlightenment under the Bodhi tree. He first went to Isipatana (now Sarnath) and from there on started his journey to Magadha; to see king Bimbisara, to share his philosophy and sow the seeds of his teachings through the population of the Magadha. On his way, he met the most prestigious guru of the Jatils, Kassapa worshiper of the fire. As the Buddha unveiled the shortcomings of the austere fire practice, even the great mountain Gayashirsa seemed to roar to acknowledge the presence of the blessed one. Kassapa along with his thousand disciple listened as he explained the concept of consciousness and that for most humans caught up in their own needs and desires, unaware of their surroundings, senses and sensation is on fire. As long as there is anger, greed, ignorance and lust fueling the fire, the cycle of birth and death along with despair and sorrow would continue infinitely. The Buddha’s precious words are recited today as the Āditta-pariyāya sutta (AA.i.165f, Vin.i.24ff). Kassapa and his disciples were now followers of the Buddha’s teachings and together they arrived at the state of Magadha; and with the Buddha arrived the “Three Virtues”, The Buddha, The Dhamma and The Sangha and began the precursor of a life long association of the Buddha and Rajgriha.


The Buddha’s pious steps in Rajgriha caused a riot of people along with thousands of disciples to gather, to hear him speak and get blessings from him. As soon as king Bimbisara heard of the Buddha’s presence in his own land, he came to greet the enlightened one at Supatittha cetiya in the Latthivanuyyāna (Now Jethian) (Vin.i.35) about 10 Miles on the outskirts of Rajgriha. He approached the Buddha and paid his respects, but others accompanying the king were not sure whom should they pay their respects to first — the Buddha, or Venerable Kassapa. They wondered whether the Buddha was leading a holy life under Venerable Kassapa or the reverse, as both were highly respected religious teachers. The Buddha read their thoughts and asked Venerable

Picture: The Rajgir –Jethian valley - the route taken by Bimbisara to reach Latthivanuyyāna from Rajgriha

Kassapa why he had given up his fire sacrifice and gave Kassapa an opportunity to explain his change of heart, he said that he preferred pursuing the peaceful state of nirvana to the continuance of physical cycle of life and death. After that, he fell at the feet of the Buddha and said, "My teacher, Lord, is the Exalted One: I am the disciple."


The meeting of the Buddha and Bimbisara is preserved in Pratyudgamana-Sutra.



Next Post: Bimbisara understands Buddha’s teachings

Siddhartha’s first journey to Rajgriha

Siddhartha disturbed by the agony caused by life, age, sickness and death left his palace in the middle of the night to seek truth about life and to get past the stress of life. Shramanic traditions were a popular ritual those days which emancipated from the cycle of birth and death and thus following is those rites and rituals he began his ascetic life, he left the comfort of a princely life and abandoned the privileges of married life; once out of his palace, he cut his hair and exchanged his royal clothing with that of a huntsman he met on the road.

He was in search of a teacher who can guide him on his path of understanding the meaning of life. He traveled south from Kapilavastu; completing various legs of his journey in search of a teacher. He stopped at Vaishali and acquired teachings from Arada Kalama and then continuing south he reached Rajgriha the capital of Magadha and the centre of social fermentation and Shramana movement.


In Rajgriha, he chose the foothills of Pandava hill to actively pursue solitary meditation. Siddhartha, now an ascetic had left the glitters of the princely state behind but the beauty and grace of his Shakyan heritage couldn’t leave him. His radiant and elegant mannerisms gathered much attention and during his alms round into the city people were curiously attracted to his conspicuous radiant looks. It was tough for a royal blood to hide away in forest for very long and by word of mouth the news of his presence in the area reached king Bimbisara. Bimbisara was very impressed with his stately presence and the calm and composed manners; he had the virtuous combination of royal inheritance and the dedication to follow the path to his destiny, and that made him irresistible for anybody operating in any capacity whether it was a king or a monk. Bimbisara did everything in his power to keep Siddhartha in his state, he offered to fight for him or even offered half his kingdom, but Siddhartha eloquently declined each offer explaining that these are the very things that he wants to break free from in his search for cure from the miseries of life.



His response is now preserved as the Pabbajjā Sutta (the going forth) (SN.vs.405 24)



"Straight ahead, your majesty,


By the foothills of the Himalayas, is a country consummate in energy & wealth,


Inhabited by Kosalans: Solar by clan, Sakyans by birth


From that lineage I have gone forth, but not in search of sensual pleasures


Seeing the danger in sensual pleasures


— And renunciation as rest —


I go to strive. That's where my heart delights."

Bimbisara being a man of virtue and wisdom himself knew the conviction in Siddhartha’s words and so he didn’t try to persuade him any further but managed to secure a promise that once Siddhartha is well on his way on the path of enlightenment, he would come back to Magadha and visit with him. (SNA.ii.386)

Siddhartha continued to live in Rajgriha for the following few months while learning from Rudraka. He was a very sharp student and a keen learner and very soon he mastered the doctrine that Rudraka was preaching. Rudraka was a teacher based in Rajgriha and had about 700 disciples; once he realized the potential of his brightest student he offered him the leadership of the group but Siddhartha found these teachings very transitory and the leadership of the group before actually achieving his goal too limiting. So, he bid farewell to Rudraka and continued on his journey in search of the path to enlightenment and with him left five of his important disciples. They must have seen the limitation of Rudraka’s teachings and felt that Siddhartha would eventually figure it out and thus began the series of followers of Siddhartha even before he attained Buddhahood and the number of followers of his teachings hasn’t stopped growing even millennia after his Mahaparinirvana.


Next Post: Siddhartha returns after becoming Buddha

Chapter 3: Introduction

In Footsteps of Buddha (Rajgir and Vicinity)

Rajagaha (Rajgir)

The Early Beginnings

Names and their Variations

Suttas delivered by Buddha at Rajgir and Nalanda

Places around Rajgir and their mention in literature

Identifying Griddhakuta Area

Identifying Veluvana

Identifying Rajagaha

Villages and places in vicinity

Villages and Places around

Rājagaha

Next Post: Villages and places in vicinity