CHAPTER 8
THE BUDDHA AND HIS RELATIVES
"Service to relatives is a blessing."
-- MANGALA SUTTĀ
King Suddhodana desires to see the Buddha
News that the Buddha was residing at Rajagaha and was preaching His Dhamma
reached the ears of the aged King Suddhodana and his anxiety to see
his enlightened son grew stronger and stronger. On nine successive
occasions he sent nine courtiers, each with a large following, to invite
the Buddha to Kapilavatthu. Contrary to his expectations, they all heard
the Dhamma and, attaining Arahantship, entered the Order. Since Arahants
were indifferent to worldly things they did not convey the message to the
Buddha.
The disappointed King finally dispatched another faithful courtier,
Kāludāyī, who was a playmate of the Buddha. He agreed to go as he was
granted permission to enter the Order.
Like the rest he also had the fortune to attain Arahantship and join the
Order. But, unlike the others, he conveyed the message to the Buddha, and
persuaded Him to visit His aged royal father. As the season was most
suitable for travelling, the Buddha, attended by a large retinue of His
disciples, journeyed the whole distance by slow stages preaching the
Dhamma on the way, and in due course arrived at Kapilavatthu in two
months.
Arrangements were made for Him to reside at the Park of Nigrodha, a Sākya.
The conceited elderly Sākyas, thinking within themselves, "He is our
younger brother, our nephew, our grandson," said to the young princes --
"You do him obeisance; we will sit behind you." As they sat without paying
Him due reverence He subdued their pride by rising into the air and
exhibiting the "Twin Wonder".[1]
The King, seeing this wonderful phenomenon, saluted Him immediately,
saying that it was his third salutation.
[2] All Sākyas were
then compelled to pay Him due reverence. Thereupon the Buddha came down
from the sky and sat on the seat prepared for Him. The humbled relatives
took their seats eager to listen to His Teaching.
At this moment an unexpected shower of rain fell upon the Sākya kinsfolk.
The occurrence of this strange phenomenon resulted in a discussion amongst
themselves. Then the Buddha preached the Vessantara Jātaka
[3] to show that a
similar incident took place in the presence of His relatives in a previous
birth.
The Sākyas were delighted with the discourse, and they departed, not
knowing that it was their duty to invite the Buddha and His disciples for
the noon meal. It did not occur to the King too to invite the Buddha,
although he thought to himself -- "If my son does not come to my house,
where will he go?" Reaching home, he, however, made ready several kinds of
food expecting their arrival in the palace.
The Buddha goes round for Alms
King Suddhodana's Conversion
As there was no special invitation for the noon meal on the following day,
the Buddha and His disciples got ready to seek alms from the houses of the
citizens of Kapilavatthu. Before proceeding He considered within Himself
-- "Did the Buddhas of the past, upon entering the city of their kinsfolk,
straightway enter the houses of the relatives, or did they go from house
to house in regular order receiving alms?" Perceiving that they did so
from house to house, the Buddha went in the streets of Kapilavatthu
seeking alms.
On hearing of this seemingly disgraceful conduct of the Buddha from his
daughter-in-law, Yasodharā, the King, greatly perturbed in mind,
hurried to the scene, and saluting Him, said -- "Son, why do you ruin me?
I am overwhelmed with shame to see you begging alms. Is it proper for you,
who used to travel in a golden palanquin, to seek alms in this very city?
Why do you put me to shame?"
[4]
"I am not putting you to shame, 0 great King! I am following the custom of
my lineage," replied the Buddha, to the King's astonishment.
"But, dear son, is it the custom of my lineage to gain a livelihood by
seeking alms? Surely, Lord. ours is the warrior lineage of Mahāsammata,
and not a single warrior has gone seeking alms."
"O great King, that is not the custom of your royal lineage. But it is the
custom of my Buddha lineage. Several thousands of Buddhas have lived by
seeking alms."
Standing on the street, the Buddha then advised the King thus:
"Be not heedless in standing (at doors for alms). Lead a righteous life.
The righteous live happily both in this world and in the next.
[5]"
Hearing it, the King realized the Truth and attained the first stage of
Sainthood. Immediately after, he took the Buddha's bowl and, conducting
Him and His disciples to the palace, served them with choice food. At the
close of the meal the Buddha again exhorted him thus:
"Lead a righteous life, and not one that is corrupt. The righteous live
happily both in this world and in the next.
[6]"
Thereupon the King attained the second stage of Sainthood (Sakadāgāmi)
and Pajāpati Gotami attained the first stage of Sainthood (Sotāpatti).
On a later occasion when it was related to the Buddha that the King
refused to believe that his son had died owing to his severe austerities
without achieving his goal, the Buddha preached the Dhammapāla Jātaka
[7] to show that in
a previous birth too he refused to believe that his son had died although
he was shown a heap of bones. This time he attained the third stage of
Sainthood (Anāgāmi).
On his death-bed, the King heard the Dhamma from the Buddha for the last
time and attained Arahantship. After experiencing the bliss of
Emancipation for seven days, he passed away as a lay Arahant when the
Buddha was about forty years old.
The Buddha and Yasodharā
Princess Yasodharā, also known as Rāhulamātā, Bimbā
and Bhaddakaccānā, was the daughter of King Suppabuddha, who
reigned over the Koliya race, and Pamitā, sister of King
Suddhodana. She was of the same age as Prince Siddhattha, whom
she married at the age of sixteen. It was by exhibiting his military
prowess that he won her hand. She led an extremely happy and luxurious
life. In her 29th year, on the very day she gave birth to her only son,
Rāhula, her wise and contemplative husband, whom she loved with all
her heart, resolved to renounce the world to seek deliverance from the
ills of life. Without even bidding farewell to his faithful and charming
wife, he left the palace at night, leaving young Yasodharā to look
after the child by herself. She awoke as usual to greet her beloved
husband, but, to her surprise, she found him missing.
When she realized that her ideal Prince had left her and the new-born
babe, she was overcome with indescribable grief. Her dearest possession
was lost for ever. The palace with all its allurements was now a dungeon
to her. The whole world appeared to be blank. Her only consolation was her
infant son.
Though several Kshatriya princes sought her hand, she rejected all those
proposals, and lived ever faithful to her beloved husband. Hearing that
her husband was leading a hermit's life, she removed all her jewellery and
wore a plain yellow garb. Throughout the six years during which the
ascetic Gotama struggled for Enlightenment Princess Yasodharā
watched his actions closely and did likewise.
When the Buddha visited Kapilavatthu after His Enlightenment and was being
entertained by the King in the palace on the following day all but the
Princess Yasodharā came to pay their reverence to Him. She thought
:
"Certainly if there is any virtue in me, the noble Lord Himself will come
to my presence. Then will I reverence Him."
After the meal was over the Buddha handed over the bowl to the King, and
accompanied by His two chief disciples, entered the chamber of
Yasodharā and sat on a seat prepared for Him, saying: "Let the King's
daughter reverence me as she likes. Say nothing."
Hearing of the Buddha's visit, she bade the ladies in the court wear
yellow garments. When the Buddha took His seat, Yasodharā came
swiftly to Him and clasping His ankles, placed her head on His feet and
reverenced Him as she liked.
Demonstrating her affection and respect thus, she sat down with due
reverence.
Then the King praised her virtues and, commenting on her love and loyalty,
said:
"Lord, when my daughter heard that you were wearing yellow robes, she also
robed herself in yellow; when she heard that you were taking one meal a
day, she also did the same; when she heard that you had given up lofty
couches, she lay on a low couch; when she heard that you had given up
garlands and scents, she also gave them up; when her relatives sent
messages to say that they would maintain her, she did not even look at a
single one. So virtuous was my daughter."
"Not only in this last birth, 0 King, but in a previous birth, too, she
protected me and was devoted and faithful to me," remarked the Buddha and
cited the Candakinnara Jātaka.[8]'
Recalling this past association with her, He consoled her and left the
palace.
After the death of King Suddhodana, when Pajāpati Gotami
became a nun (Bhikkhuni) Yasodharā also entered the Order and
attained Arahantship.
Amongst women disciples she was the chief of those who attained great
supernormal powers (Mahā Abhiññā).
[9] At the age
of 78 she passed away.
Her name does not appear in the Therigatha but her interesting verses are
found in the Apadana.[10]
The Buddha and Rāhula
Rāhula was the only son of Prince Siddhattha and Princess
Yasodharā. He was born on the day when Prince Siddhattha
decided to renounce the world. The happy news of the birth of his infant
son was conveyed to him when he was in the park in a contemplative mood.
Contrary to ordinary expectations, instead of rejoicing over the news, he
exclaimed 'Rāhu jāto, bandhanam jātam -- A Rahu is born, a fetter
has arisen!' Accordingly the child was named Rāhula
[11] by King
Suddhodana, his grandfather.
Rāhula was brought up as a fatherless child by his mother and
grandfather. When he was seven years old, the Buddha visited Kapilavatthu
for the first time after His Enlightenment. On the seventh day after His
arrival Princess Yasodharā gaily dressed up young Rāhula and
pointing to the Buddha, said -- "Behold, son, that golden coloured
ascetic, looking like Brahmā, surrounded by twenty thousand ascetics! He
is your father, and He had great treasures. Since His renunciation we do
not see them. Go up to him and ask for your inheritance, and say
--"Father, I am the prince. After my consecration I will be a universal
monarch. I am in need of wealth. Please give me wealth, for the son is the
owner of what belongs to the father."
Innocent Rāhula came to the Buddha's presence, and asking for his
inheritance, as advised by his mother, very affectionately said: "O
ascetic, even your shadow is pleasing to me. "
[12]
After the meal the Buddha left the palace and Rāhula followed Him,
saying -- "Give me my inheritance" and uttering much else that was
becoming. Nobody attempted to stop him. Nor did the Buddha prevent him
from following Him. Reaching the park the Buddha thought: "He desires his
father's wealth, but it goes with the world and is full of trouble. I
shall give him the sevenfold noble wealth which I received at the foot of
the Bodhi tree, and make him an owner of a transcendental inheritance. He
called Venerable Sāriputta and asked him to ordain little Rāhula.
Rāhula, who was then only seven years of age, was admitted into the
Noble Order.
King Suddhodana was deeply grieved to hear of the unexpected
ordination of his beloved grandson. He approached the Buddha and, in
humbly requesting Him not to ordain any one without the prior consent of
the parents, said "When the Lord renounced the world it was a cause of
great pain to me. It was so when Nanda renounced and especially so
in the case of Rāhula. The love of a father towards a son cuts
through the skin, (the hide), the flesh, the sinew, the bone and the
marrow. Grant, Lord, the request that the Noble Ones may not confer
ordination on a son without the permission of his parents.[13]"
The Buddha readily granted the request, and made it a Vinaya rule.
How a young boy of seven years could lead the Holy Life is almost
inconceivable. But Sāmanera (Novice) Rāhula, cultured,
exceptionally obedient and well-disciplined as he was, was very eager to
accept instruction from his superiors. It is stated that he would rise
early in the morning and taking a handful of sand throw it up, saying —
"Today may I receive from my instructors as much counsel as these grains
of sand."
One of the earliest discourses preached to him, immediately after his
ordination, was the Ambalatthika-rāhulovāda Sutta in which He
emphasized the importance of Truthfulness.
[14]
One day the Buddha visited the Venerable Rāhula who, seeing Him
coming from afar, arranged a seat and supplied water for washing the feet.
The Buddha washed His feet and leaving a small quantity of water in the
vessel, said:
"Do you see, Rāhula, this small quantity of water left in the
vessel?"
"Yes, Lord."
"Similarly, Rāhula, insignificant, indeed, is the Samana-ship
(monkhood) of those who are not ashamed of uttering deliberate lies."
Then the Buddha threw away that small quantity of water, and said:
"Discarded, indeed, is the Samanaship of those who are not ashamed of
deliberate lying."
The Buddha turned the vessel upside down, and said -- "Overturned, indeed,
is the Samanaship of those who are not ashamed of uttering deliberate
lies."
Finally the Buddha set the vessel upright and said --"Empty and
void, indeed, is the Samanaship of those who are not ashamed of deliberate
lying."
"I say of anyone who is not ashamed of uttering deliberate lies, that
there is no evil that could not be done by him. Accordingly, Rāhula,
thus should you train yourself -- "Not even in play will I tell a
lie."
Emphasizing the importance of truthfulness with
such homely illustrations, the Buddha explained to him the value of
reflection and the criterion of morality in such a way as a child could
understand.
"Rāhula, for what purpose is a mirror?" questioned the Buddha.
"For the purpose of reflecting, Lord."
"Similarly, Rāhula, after reflecting and reflecting should bodily
action be done; after reflecting should verbal action be done; after
reflecting should mental action be done.
"Whatever action you desire to do with the body, of that particular bodily
action you should reflect: 'Now, this action that I desire to perform with
the body -- would this, my bodily action be conducive to my own harm, or
to the harm of others, or to that of both myself and others?' Then,
unskilful is this bodily action, entailing suffering and producing pain.
"If, when reflecting, you should realize: 'Now, this bodily action of mine
that I am desirous of performing, would be conducive to my own harm or to
the harm of others, or to that of both myself and others.' Then unskilful
is this bodily action, entailing suffering and producing pain. Such an
action with the body, you must on no account perform.
"If, on the other hand, when reflecting you realize: 'Now, this bodily
action that I am desirous of performing, would conduce neither to the harm
of myself, nor to that of others, nor to that of both myself and others.'
Then skilful is this bodily action, entailing pleasure and producing
happiness. Such bodily action you should perform."
Exhorting the Sāmanera Rāhula to use reflection during and after
one's actions, the Buddha said:
"While you are doing an action with the body, of that particular action
should you reflect: 'Now, is this action that I am doing with my body
conducive to my own harm, or to the harm of others or to that of both
myself and others?' Then unskilful is this bodily action, entailing
suffering and producing pain."
"If, when reflecting, you realize: 'Now, this action that I am doing with
my body is conducive to my own harm, to the harm of others, and to that of
both myself and others.' Then unskilful is this bodily action, entailing
suffering and producing pain. From such a bodily action you must
desist".
"If when reflecting, you should realize: 'Now, this action of mine that I
am doing with the body is conducive neither to my own harm, nor to the
harm of others, nor to that of both myself and others.' Then skilful is
this bodily action, entailing pleasure and happiness. Such a bodily action
you should do again and again."
The Buddha adds "If, when reflecting, you should realize: 'Now, this
action that I have done is unskilful.' Such an action should be confessed,
revealed, and made manifest to the Teacher, or to the learned, or to your
brethren of the Holy Life. Having confessed, you should acquire restraint
in the future."
The admonition with regard to skilful and unskilful verbal and mental
actions was treated in the same way.
Stating that constant reflection was essential for purification, the
Buddha ended the discourse as follows:
"Thus must you train yourself -- By constantly reflecting shall we
purify our bodily actions, by constantly reflecting shall we purify our
verbal actions, by constantly reflecting, shall we purify our mental
actions."
In the Samyutta Nikāya there is a special chapter where the Buddha
explains to Sāmanera Rāhula, the transitoriness of nature.[15]
As Venerable Rāhula entered the Order in his boyhood the Buddha
availed Himself of every opportunity to advise and guide him on the right
path. The Sutta Nipāta
[16] states that the
Buddha repeatedly admonished him with the following stanzas:
"Give up five-fold sensual pleasures -- so sweet, so charming.
Going forth from home, with faith, be one who has put an end to
suffering.
Seek a remote lodging, secluded and noiseless. Be moderate in
food.
Have no attachment to robes, alms, requisites and lodging.
Come not to this world again,.
Practise restraint with regard to the Fundamental Code and the
five senses.
Cultivate mindfulness as regards the body and be full of
dispassionateness.
Avoid alluring, lust-provoking objects (of sense). Develop your
one-pointed, composed mind towards loathsomeness. Think not of the
outward appearance of sense. Give up latent pride. Thus
eradicating pride, you shall fare on in perfect peace."
In his eighteenth year the Buddha preached a profound discourse on
mind-culture, the occasion for it being a sense-desire that arose in
Venerable Rāhula's mind on account of his beautiful appearance.
One day the Venerable Rāhula was following the Buddha in quest of
alms. As the Buddha went along, followed by Rāhula, it seems that
the pair was like an auspicious royal elephant and his noble offspring, a
royal swan with its beauteous cygnet, a regal lion with its stately cub.
Both were golden in complexion, almost equal in beauty; both were of the
warrior caste; both had renounced a throne. Rāhula, admiring the
Teacher, thought: "I too am handsome like my parent the Exalted One.
Beautiful is the Buddha's form, and mine is similar.
[17]"
The Buddha instantly read his evil thought, and looking back addressed him
thus:
"Whatsoever form there be should be regarded thus:
"This is not mine (N'etam mama); this am I not (N'eso' ham '
asmi); this is not my soul (Na me so attā).
[18]'
Rāhula submissively inquired of Him whether he should regard only
form as such.
The Buddha replied that he should regard all the five aggregates (Khandhas)
[19] as such.
The Venerable Rāhula, having been thus edified by the Buddha
Himself, preferred not to enter the village for alms. He turned back and
sat at the foot of a tree, with legs crossed, the body held erect, intent
on mindfulness.
Venerable Sāriputta noting the suggestive posture of Rāhula
Sāmanera, advised him to concentrate on inhaling and exhaling, not knowing
that he was practising another object of meditation on the instruction of
the Buddha.
Venerable Rāhula was perplexed because he was given two different
objects of meditation -- one by the Buddha and the other by his own
teacher. In obedience to his teacher be concentrated on "breathing" and
went to the Buddha to get His own instruction on the subject. As a wise
physician would give the needed medicine, ignoring the desires, the
Buddha first expanded His brief instruction on meditation on form and
other aggregates and then briefly enumerated certain subjects of
meditation with the specific evil conditions temporarily eliminated by
each and then explained the meditation on "respiration" (Ānāpanā Sati).
Acting according to the Buddha's instructions, he succeeded in his
meditations, and, before long, hearing the Cūla Rāhulovāda Sutta,
[20] he attained
Arahantship.
In the fourteenth year after the Enlightenment
of the Buddha, Sāmanera Rāhula received his Higher Ordination. He
predeceased the Buddha and Venerable Sāriputta.
Venerable Rāhula was distinguished for his high standard of
discipline. The following four verses are attributed to him in the
Theragāthā:
"Being fortunate from both sides, they call me "Lucky Rāhula". I
was the son of the Buddha and that of the Seer of Truths.
Destroyed are all my Corruptions. There is no more rebirth to
me.
An Arahant am I, worthy of offering.
Possessed of threefold knowledge and a seer of Deathless am I,
[21]
"Blinded by sense-desires, spread over by a net, covered by a
cloak of craving, bound by the 'kinsman of heedlessness' was I like a fish
caught in the mouth of a funnel-net.
That sense-desire have I burnt. The bond of Māra have I cut.
Eradicating craving, from its root, cool am I, peaceful am I now.
[1]
Yamaka Pātihāriya, often translated as "The Twin Miracle" is a
psychic phenomenon which only a Buddha could perform. By his psychic
powers He makes fire and water issue from the pores of the body
simultaneously. Patisambhidāmagga commentary states that by fire
and water are meant red and blue rays.
[2] He saluted Him
for the first time when he saw the infant prince's feet rest on the head
of Ascetic Asita whom he wanted the child to revere. His second salutation
took place at the Ploughing Festival when he saw the infant prince seated
cross-legged on the couch, absorbed in meditation.
[3] See Jātaka Vol.
vi, p. 479 -- No. 547. Dhammapadatthakathā, vol. iii, pp. 163-164. This
interesting story, which is the longest in the Jātaka commentary,
illustrates his unrivalled generosity.
[4] See
Dhammapadatthakathā, vol, iii, p. 164, Buddhist Legends,
vol. 3, p. 3.
[5] Dhammapada, v.
168.
[6] Dhammapada, v.
169.
[7] No. 447.
[8] Jātaka
Translation Vol. IV. p. 179 (No. 485).
[9] Anguttara
Nikāya commentary states: "Of one Buddha four disciples only have
great supernormal powers: The rest can recall 100,000 Kalpas, not beyond
that; but those recall incalculable eras. Under our Teacher's Order the
two great disciples and the elder Bakkula and Bhadda Kaccāna, just these
four, had this power." Gradual Sayings, Vol. 1, p. 22.
[10] pp. 584-599.
Here she relates her association with the Bodhisatta when he met the
Buddha Dipamkara and resolved to become a Buddha.
[11] Lit., bound or
seized (la) by a fetter (rahu)
[12] Sukhā vata te
chāyā, samana,
[13] See Buddhist
Legends, part 1, p. 219.
[14] Majjhima Nikāya
No. 61. See The Blessing, p. 173.
[15] Samyutta Nikāya
ii, pp. 244 - 253, Kindred Sayings, ii, pp. 164-168.
[16] Sutta Nipāta,
Rāhula Sutta. Chalmers --- Buddha's Teachings, p. 81.
[17] Majjhima Nikāya
No. 62. See The Blessing, p. 182.
[18] See
Anattalakkhana Sutta, Ch. 6.
[19] See chapter 6,
p. 84, N. 1.
[20] Majjhima Nikāya
No. 147.
[21] vv. 297, 298.
Psalms of the Brethren, p. 183.
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