When the Buddha had stayed at Gayāsīsa for as long as He desired, in order to liberate the one thousand former hermits by making them attain arahatta-phala, He set out for Rājagaha, accompanied by them who were then arahats. The visit to Rājagaha was to comply with the request made by King Bimbisāra (whom He met as He started His Going Forth): “Venerable Sir, may I make this request? When you have gained Enlightenment, let my country be the first you bless with your visit.” Eventually, He arrived at the large Palmyra Sapling Grove near Rājagaha. He stayed at the foot of the Suppatittha banyan tree which offered an expansive shade and which was regarded as a shrine by people who made their worship.
(After His Enlightenment, the Buddha spent His first rain-retreat (vassa) at Isipatana, Migadaya; at the end of the vassa, after conducting the Pavāraṇā{GL_NOTE::} ceremony, He went to Uruvelā forest. While He stayed there for fully three months, He instructed and taught the hermit brothers and their one thousand followers till they attained arahatta-phala. Then on the full moon of Phussa (December-January), the Blessed One, accompanied by the one thousand arahats, went to Rājagaha where He stayed for full two months.)
——Jātaka Commentary and Buddhavaṃsa Commentary——
At that time, King Bimbisāra heard from the royal gardener the good news of the arrival of the Buddha at Rājagaha thus:
“O Friends, the Buddha Gotama, the prince of the uninterrupted Sakyan descendants, who went forth into homelessness from His Sakyan clan, has come to Rājagaha and is living at the foot of the Suppatittha banyan tree, in the Palmyra Sapling Grove.
“The fame, the good name of the Buddha Gotama has spread and arisen as far as bhavagga: The Blessed One is endowed with nine attributes beginning with that of being an Arahat (arahaṃ) and ending with that of possessing the six great glories (Bhagavā); He makes known to the world of sentient beings with devas and Brahmās, the Dhamma which He has himself realised through higher knowledge (abhiññā).
“The Buddha Gotama teaches the Dhamma which is good in the beginning, good in the middle and good in the end, complete with the spirit and the letter. He explains to devas and humans the noble practice of sīla, samādhi and paññā which is perfect and pure, being free from defilements of wrong deeds.
“It is extremely good and beneficial to go and see such accomplished One who is worthy of veneration.”
Then accompanied by a hundred and twenty thousand Magadhan brahmin householders, King Bimbisāra went to the Blessed One, and after paying homage to Him, sat at a place which is free from six faults of location, viz., not too far, not too near, not at the front, not at the back, not at a high site and not on the leeward side. Of the hundred and twenty thousand householders who had accompanied the King,
(1) Some paid homage to the Blessed One and sat at a site free from six faults.
(2) Some exchanged greetings with Him, entered into courteous and memorable talks with Him and sat down at a site free from six faults. (These two categories of brahmins belonged to the group which held right view.)
(3) Some raised their palms together inclining them towards the Blessed One and sat down at a faultless site. (They were sitting on the fence, not committing themselves to side with those holding wrong view, nor with those holding right view Their thinking’s were: (a) Should those holding wrong view blame us for paying homage to the monk Gotama, we would say: “How could mere raising of hands with palms together amount to paying homage?” and (b) should those holding right view find fault with us saying: “Why did you not pay homage to the Blessed One?” we would reply: “How is that? Is worshipping made only when the head touches the ground? As a matter of fact, raising of palms joined together also constitutes a formal worship.” With this thought of sitting on the fence, they took their respective seats.)
(4) Some pronounced their names in the Blessed One’s presence: “O Friend Gotama, I am Datta, son of so and so; I am Mitta, son of so and so” and took their seats at a faultless place, Some pronounced their clan in the Blessed One’s presence: “O friend Gotama, I am of Vasettha clan; I am of Kaccāyana clan” and sat down at a place which was free from six faults. (These brahmins were poor and undistinguished people. By announcing their names and clan amidst the assembly, they had hoped that they would become known and recognised.)
(5) Some wealthy brahmins just sat down without a word. These brahmins were the crafty and the fools. Their crafty thoughts: “A word or two with them will lead to friendliness, when one becomes friendly, it is not wise not to feed them once or twice.” Fear of friendliness with them and of feeding them cause their silent, quiet sitting. Just because they were ignorant and foolish, they sat down where they were like big lumps of earth dumped on the ground.
The Brahmins’ Doubt
When thus seated, these one hundred and twenty thousand wealthy brahmin felt uncertain and wondered: “Does the Great Monk lead the noble life under the great teacher Uruvelā-Kassapa as a disciple or does Uruvelā-Kassapa lead the noble life under the Great Monk?”
Knowing what was in the mind of these brahmins, the Buddha questioned the Venerable Uruvelā-Kassapa in verse:
Ki meva disvā Urvelavāsi
pahāsi aggiṃ kisakovadāno
pucchāmi taṃ Kassapa etamathaṃ
kathaṃ pahīnaṃ tava aggihuttaṃ
O dear son, Kassapa, a resident of Uruvelā forest, being a great teacher yourself, instructing the lean hermits (because of their austere practices), seeing what fault did you give up fire-worship? I ask of you, Kassapa, what made you abandon fire-worship?
The Venerable Uruvelā-Kassapa replied to the Buddha in verse also:
Rūpe ca sadde ca atho rase ca
kami'itthiyo cābhivadanti yaññā
etaṃ malantī upadhīsu ñatva
tasmā na yiṭṭhe na hute aranjiṃ
Glorious Buddha, it is said (by sacrificial teachers) that through sacrifice one can enjoy five sense-pleasures, namely, sight, sound, smell, taste and touch, as well as womenfolk, especially the kind of women who resemble the tiger preying and devouring by means of its sensuality-like claws. Seeing and knowing well that the sense-pleasures and women serve only as defilements of the five aggregates, I no longer enjoy offering sacrifices. I no longer take delight in daily practice of fire-worship.
The Buddha then asked him again in verse:
Etth'eva te mano na ramittha (Kassāpāti Bhagavā)
rūpesu saddesu atho rasesu
atho ko carahi devamanussaloke
rato mano Kassapa bruhi metaṃ.
Dear son Kassapa, if your heart finds no delight in the five sense pleasures of sight, sound, smell, taste and touch and in women, what sense object in this world of devas and humans delights you. Answer Me that, Kassapa. The Venerable Uruvelā-Kassapa replied in verse:
Disva padaṃ santamanūpadhīkam
akincanaṃ kāmabhave asattaṃ
anannathābhāvimanannaneyyaṃ
tasmā na yitthe na hute arinjiṃ
Glorious Buddha, because I have distinctly perceived Nibbāna which has the characteristic of peace, free from the four attachments (upadhis){GL_NOTE::}, which cannot be made known by others (which can be achieved only through the Path (magga) developed by oneself), which is not subject to change (being free from birth, old age, and death), and which is forever free from lust of life and attachment to existence. I no longer enjoy offering sacrifices, I no longer take delight in daily practice of fire-worship.
Having given this reply, in order to make it known that he himself was a disciple of the Buddha, the Venerable Uruvelā-Kassapa rose from his seat, arranged his robe on the shoulder, prostrated himself with his head at the feet of the Buddha, saying: “Glorious Buddha, You, the Exalted Buddha, are my Teacher. I am but a disciple of Yours.” 'Then he rose to the sky, first up to the height of a palm tree. Descending from it, he made obeisance to the Buddha. Then he rose up to a height of two palm trees in his second display, and subsequently, to a height of three palm trees in his third attempt, and so on. In this way, he rose up, in his seventh display, to a height of seven palm trees, then descending from there, making obeisance to the Buddha and sat at a place free from six faults.
Having observed these miracles, many of the wealthy brahmins acclaimed, saying in praise of the qualities of the Buddha: “Oh, how mighty and powerful the Buddha is. Even the hermit teacher, Uruvelā-Kassapa, whose wrong view was so strong and firm and who believed himself to be an arahat, has been tamed by the Buddha, by destroying the net of his wrong views.”
Hearing the words of praise being spoken by the brahmins, the Buddha addressed them: “O Brahmins, taming this Uruvelā-Kassapa when I have achieved the sabbaññutā-ñāṇa is really not so wonderful. In a former existence as a Bodhisatta, not yet free from mental defilement (rāga), when I was a Brahmā named Nārada, I had destroyed the net of wrong views of King Angati who is Uruvelā-Kassapa now.” At the request of the brahmin audience, the Buddha recounted to them the story of Mahānārada-Kassapa. (The story of Mahānārada-Kassapa may be read in detail in the Ten Great Jātaka)
Through the personal acknowledgement of the Venerable Uruvelā-Kassapa, the one hundred and twenty thousand brahmins became convinced that “It is the great teacher, Uruvelā-Kassapa, who, having followed as a disciple, lives a holy life under the Great Monk Gotama!” When the Buddha became aware, through His cetopariya-abhiññā, that their minds have now been free from doubt, He taught the audience of one hundred and twenty thousand monks and brahmins, headed by King Bimbisāra, the course of Moral practice leading to the realization the Path and Fruitions (magga-phala): (1) Discourse on charity (Dāna-kathā) (2) Discourse on morality (Sīla-kathā) (3) Discourse on happy destination (Sagga-kathā) and Discourse on the good Path and the line of conduct for the realization of magga-phala and Nibbāna (Magga-kathā), as well as Kāmānaṃ-ādīnavakathā together with Nekkhamma-ānisaṃsa-kathā in a progressive manner. Thereafter, when the Buddha knew that the minds of King Bimbisāra and the one hundred and twenty thousand brahmins had become firm and imperturbable, soft and malleable, free from hindrances, eager, gladdened, purified and pellucid, He taught the Dhamma which was originally discovered by Him (Sāmukkaṃsika dhamma desanā), the Four Truths. The one hundred and ten thousand brahmins, headed by King Bimbisāra, became established in sotāpatti-phala; the remaining ten thousand brahmins became lay devotees were established in the Threefold Refuge.
King Bimbisāra’s Five Aspirations
Bimbisāra, King of Magadha, who had now become a sotāpanna, addressed the Buddha:
“Lord, formerly when I was a young prince, I had five aspirations. Now they are fulfilled.”
“Lord, when I was a young prince, I wished: ‘If only the people of Magadha anointed me (as a) king.’ Glorious Buddha, this was my first aspiration and it has now been fulfilled.”
“Lord, when I was a young prince, I wished: ‘If only the Homage-worthy Buddha would come to this kingdom when I became king.’ Glorious Buddha, this was my second aspiration and it has now been fulfilled, too.”
“Lord, when I was a young prince, I wished: ‘If only I could pay homage and do honour to that Buddha, when He visited my kingdom.’ Glorious Buddha, this was my third aspiration and it has now been fulfilled, too”
“Lord, when I was a young prince, I wished: ‘If only the Buddha, who visited my kingdom, taught me the Dhamma which would lead to Nibbāna.’ Glorious Buddha, this was my fourth aspiration and it has now been fulfilled, too.”
“Lord, when I was a young prince, I wished: ‘If only I might thoroughly understand the Dhamma taught by the Buddha.’ Glorious Buddha, this way my fifth aspiration and that too has now been fulfilled, too.”
“Glorious Buddha! It is indeed very delectable! Glorious Buddha! It is indeed very delectable! To cite worldly examples, just as one turns up what lies upside down, just as one holds up a lamp in the darkness for those with eyes to see various visible objects, even so has the Venerable Buddha revealed the Dhamma to me in many ways. Glorious Buddha! I take refuge in the Buddha, in the Dhamma and in the Sangha. Glorious Buddha! May you take me as a lay disciple established in the Threefold Refuge from now on till the end of my life. Glorious Buddha! In order that I may gain merit, may you kindly accept my invitation to meal, together with the community of bhikkhus.” On thus being invited, the Buddha remained silent, signifying His acceptance of King Bimbisāra’s invitation to the (morning) meal.
Thereupon, knowing quite well that the Buddha had accepted his invitation, King Bimbisāra rose from his seat and returned to his golden palace after making obeisance to Him with due respect and circumambulating Him.
(It is to be noted here that King Bimbisāra took the Threefold Refuge only after becoming established in sotāpatti-magga-phala. Although taking refuge in the Three Gems was accomplished on realizing sotāpatti-magga, at that time it was only making up his mind that the Buddha, the Dhamma, and the Sangha are truly the refuge, the shelter, the support. Now he took the refuges by actually uttering the words of Refuge according to the Atta-sanniyyātana-saraṇa-gamana formula. [see “notes on taking refuge” below] Through realisation of sotāpatti-magga, King Bimbisāra became one who was established in the imperishable supramundane Refuge, Niyata-saraṇa-gamana. It was because he wanted to declare to others of his establishment in the Niyatasaraṇa-gamana by word of mouth and also because he wanted to take upon himself the Paṇipāta-saraṇa-gamana that he addressed the Buddha by actually uttering the words of Refuge.)
The Buddha entering Rājagaha for Meal
After the night had passed and the new day dawned, having sumptuous meals of hard and soft food prepared ready in his palace, King Bimbisāra sent messengers to inform the Buddha: “Glorious Buddha, it is time for meal. The aims-food is ready.”
Sakka descends to manage
The Huge Crowd As the time drew near for the Buddha to enter Rājagaha for alms-food, the citizens of Rājagaha, those who had seen and those who had not seen the Buddha, numbering eighteen crores, left the city very early in the morning. Wishing to see the Buddha and they made their way, in groups, to the Grove of young palms. The road leading to it, which was three gāvutas in length, was choked with people. The whole of the palm Grove also was so densely crowded with people that there was hardly any space among them. People could not feel satisfied watching and admiring the personality of the Buddha rendered so graceful by the thirty-two Major Marks, eighty minor characteristics and six-coloured rays emanating from His body.
The entire Palm Grove and the whole length of the road were so jammed with people that even a single bhikkhu would find it impossible to find a way out of the Palm Grove and it appeared as if the Buddha would miss His meal for the day. As if to intimate that this should not happen, the orange-coloured ornamented stone (paṇḍu-kambala) which served as Sakka’s throne, became warm. Pondering upon the cause of this manifestation, Sakka came to realise the difficult situation (in the Palm Grove). Assuming the guise of a youth, Sakka instantly appeared in the presence of the Buddha, singing praises of the Buddha, the Dhamma and the Sangha. Through his supernormal powers, he carved a way for the bhikkhus headed by the Buddha and acted as usher for them, announcing the entry of Buddha into the city in the following verses:
Danto dantehi saha purāṇa-jatilehi
vippamutto vippamuttehi
singīnikkha-savaṇṇo
Rājagaham pāvisi Bhagavā.
(O countrymen) the Exalted Buddha, possessing the yellow colour of the best refined singī gold, at the request of the King of Magadha, with His two feet moving like the sun and the moon has entered the city of Rājagaha together with one thousand arahats, former hermits whom the Buddha Himself tamed, has tamed by giving the Deathless Elixir: whom the Buddha, the leading Bull Himself released from the three states of existences{GL_NOTE::} and the three cycles of sufferings{GL_NOTE::}, has released from these states of existences and cycles of suffering by teaching the essence of Dhamma.
Muttomttchi saha purāṇa-jatilehi
vippamutto vippamuttehi
siṅgīnikkha-savaṇṇo
Rajagahaṃ pāvisi Bhagavā
(O countrymen) the Exalted Buddha, possessing the yellow colour of the best refined singī gold, at the request of the King of Magadha, with His two feet moving like the sun and the moon, has entered the city of Rājagaha together with the one thousand arahats, former hermits whom the Buddha Himself emancipated from Mara’s snare of the cycle of one thousand five hundred defilements, has emancipated from that snare of Mara by showing them the way-out; whom the Buddha, the leading Bull Himself released from the three states of existences and the three cycles of suffering, has released from those states of existences and cycles of suffering by teaching the essence of Dhamma.
Tiṇṇo tiṇṇehi saha pūraṇa-jatilehi
vippamutto vippamuttehi
siṅgīnikkha-savanno
Rājagaham pāvisi Bhagavā.
(O countrymen) the Exalted Buddha, possessing the yellow colour of the best refined singī gold, at the request of the King of Magadha, with His two feet moving like the sun and the moon, has entered the city of Rājagaha together with the one thousand arahats, former hermits whom the Buddha, having Himself crossed over the four violent floods and reached the other shore, has conveyed over the four violent floods to the other shore by giving the beautiful eightfold mechanized vehicle; whom the Buddha, the leading Bull Himself released from the three states of existences and the three cycles of suffering, has released from those states of existences and cycles of suffering by teaching the essence of Dhamma.
Santo santchi saha purāṇa-jatilehi
vippamutto vippamuttehi
siṅgīnikkha-savanno
Rājagahaṃ pāvisi Bhagavā.
(O countrymen) the Exalted Buddha, possessing the yellow colour of the best refined singī gold, at the request of the King of Magadha, with His two feet moving like the sun and the moon, has entered the city of Rājagaha together with the one thousand arahats, former hermits whom the Buddha Himself calmed, devoid of the heat of defilements, has calmed with the entire heat of defilements removed by sharing with them the water of deathlessness; whom the Buddha, the leading Bull Himself released from the three states of existences and the three cycles of suffering, has released from those states of existences and cycles of suffering by teaching the essence of Dhamma.
Dasavāso dasabalo
dasadhammvidū dasabhi cupato
so dasasatapa-rivāro
Rājagahaṃ pavisi Bhagavā
(O countrymen!) The Exalted Buddha, who is endowed with ten deportments of the Noble Ones, the ten-fold physical strength, and ten-fold cognitive strength, who perfectly comprehends the ten ways of accomplishing deeds (kammapatha), who is possessed of the ten characteristics of arahats (asekkha), at the request of the Magadha King, with His two feet moving like the sun and the moon, has entered the city of Rājagaha, being accompanied by the one thousand arahats, former hermits.
Singing these verses of praise melodiously, Sakka walked ahead of the bhikkhus, led by the Buddha, announcing their approach to the crowd.
The citizens of Rājagaha, on seeing Sakka in the guise of a youth, discussed among themselves: “O friends, this youthful person is extremely handsome; this youthful person is so good looking;this youthful person inspires deference,” and they wondered “whose personal attendant he happened to be.”
Overhearing their remarks about him, Sakka replied to them:
Yo dhiro sabbadhi danto
suddho appaṭipuggalo
Arahaṃ Sugato loke
tassāham paricārako
(O countrymen!) Under the disguise of a youth, I am simply a servant and donor to Him, who is richly endowed with marvellous virtue; He is one, who in this world is a great wise personality of Omniscience, who concerning six sense-faculties and the six sense-doors has tamed Himself so that He may be free of the blemishes of wrongdoings; who is pure and untainted by the dust of the one thousand and five hundred defilements; who is peerless throughout the entire three existences of the universe; who is worthy of unique homage and offering from devas, humans and Brahmās; who speaks only two kinds of words whether people like them or not;words which are beneficial and lead one to the Path and the Fruition and words which are truthful and subject to no change at all.
Notes on taking refuge:
Kinds of Refuges:
A.(i) Lokiya saraṇagamana: Refuge taken by worldlings (puthujjana) by contemplating the attributes of the Buddha, the Dhamma and the Sangha, the Three Gems. It is insecure, impermanent, perishable.
(ii) Lokuttara saraṇagamana: Refuge in which the ariyas are established simultaneous with their realisation of the Path with Nibbāna as their object.
B.(i) Dvevācika saraṇagamana— like that taken by Tapussa and Bhallika uttering Buddhaṃ saranam gacchāmi, Dhammaṃ saranaṃ gacchāmi, at the time when there was not yet the Community of Bhikkhus.
(ii) Tevācika saraṇagamana–like that taken by Yasa'a father, mother, his ex-wife, and others after the formation of the Order by uttering the complete formula: Buddhaṃ saranaṃ gacchāmi, Dhammaṃ saranaṃ gacchāmi, Sanghaṃ saranaṃ gacchāmi.
Four Formulae for taking Refuge.
(i) Atta sanniyyātana saraṇagamana formula: Ajja adiṃ katvā ahaṃ attanaṃ Buddhassa niyyātemi. In order to escape from the round of saṃsāra, I entrust my own body to the Buddha, Dhamma, and Sangha and take refuge in them, starting from today.
(ii) Tapparayāna saraṇagamana formula: Ajja adiṃ katvā ahaṃ, Buddhassa parayāno...Dhammassa parayāno....Sanghassa parayāno. Starling from today, I have only the Buddha the Dhamma and the Sangha to rely on, to depend on.
(iii) Sissabhavupa gamana saraṇagamana formula: Ajja adiṃ katvā ahaṃ Budhassa antevāsiko...Dhammassa antevāsiko... Sanghassa antevāsiko. Starting from today, I am a disciple of the Buddha, the Dhamma and the Sangha.
(iv) Paṇipāta saraṇagamana formula: Ajja adiṃ katvā ahaṃ, Buddhassa Abhivadānaṃ paccuppaṭṭhanaṃ añjalī kammaṃ samicikammaṃ karomi...Dammassa...Sanghassa...karomi. Starting from today, kindly regard me as one who pays homage, who stands up in welcoming, who reveres the Buddha, the Dhamma and the Sangha.
King Bimbisāra’s Dedication of The Veḷuvana Park
The Buddha, accompanied by the one thousand bhikkhus, entered the city of Rājagaha along the route cleared by Sakka, the King of Devas. King Bimbisāra conducted the bhikkhus, headed by the Buddha, to his palace, and served them hard and soft food of excellent quality with his own hands. After which, he sat at an appropriate place, free from the six faults, then this thought occurred to him: “At which place with the following five characteristics of: (i) being not too far from the city, (ii) being not too near the city, (iii) roads for going to and coming from it, (iv) easy access to it for everybody at any required time, (v) devoid of noise of the city, village and people clamouring for the five sense objects, would the Buddha take up His residence?”
Veḷuvana Park, which was his, was complete with these five characteristics. Having considered that it would be excellent to donate it to the community of bhikkhus headed by the Buddha, the King addressed the Buddha: “Glorious Buddha, I cannot keep myself away from the Three Jewels, as I wish to come to the presence of the Buddha on all occasions, appropriate or not. The Palm Grove where you at present residing is too far from the city, our Veḷuvana Park is neither too far nor too near the city. There are also great roads leading to and coming from it. It is an accommodation worthy of the Blessed Buddha. May You therefore kindly accept my offering of this Veḷuvana Park.”
Having thus addressed the Buddha, and wishing to make a gift of Veḷuvana, King Bimbisāra poured flower-scented clear water onto the hand of the Buddha from a golden pitcher while saying these words of presentation:
“Etāhaṃ Bhante Veḷuvanaṃ Uyyānaṃ Buddhappmukhassa Bhikkhusaṃghassa dammi.—Exalted Buddha, I offer this Veḷuvana Park to the community of bhikkhus headed by the Buddha.” When the Buddha accepted Veḷuvana, the great earth quaked swaying from side to side and rocking to and fro, like a damsel who, being carried away by joyous emotions, breaks out into dancing.
(N.B. In the whole of Jambudia [Jambudipa?], there is no park, the acceptance of which by the Buddha occasioned a tremor of the earth except Veḷuvana.)—Buddhavaṃsa Aṭṭhakathā etc.
The Ten Verses in Appreciation of The Dedication of A Dwelling
(as contained in The Buddhavaṃsa Aṭṭhakathā)
Having accepted the gift of Veḷuvana, the Buddha delivered a sermon to King Bimbisāra, Ruler of Magadha, in appreciation of a dwelling as follow:
1. Āvāsadānassa pan’ānisaṃsaṃ,
ko nāma vattum puriso samattho;
aññatra Buddhā pana lokanāthā,
yutto mukhānaṃ nahutena c’āpi.
(Great King!) Apart from the Omniscient Buddha, Lord of the world, what man, even if he is strangely equipped with ten thousand mouths, could fully reveal and explain completely the advantages that would accrue from giving a dwelling-place in charity? (Excepting the Buddha Himself, no ordinary people of the world can in any way do so).
2. Ayuṅ ca vaṇṇan ca sukham balañi ca,
varaṃ pasatthaṃ paṭibhānam eva;
dadāti nāmāti pavuccate so,
yo deti sanghassa naro vihāraṃ.
(Great King!) A person, who builds and generously offers a monastery to the community of bhikkhus as a dwelling place for them, may be said to have bestowed on them in joyous faith, the boon of longevity, fairness, happiness, strength and admirable higher intelligence.
3. Dātā nivāsassa nivaranasso,
sitādino jīvitupaddavassa;
pāleti āyuṃ pana tassa yasmā,
āyuppado hoti tam āhu santo.
(Great King!) A person, who builds and generously offers a monastery as a dwelling place which wards off dangers, such as heat and cold, etc., that may cause harm to life, may be said to have given protection to the life of the community of bhikkhus residing there. All good, virtuous people, headed by the Buddha, speak in praise of such a monastery donor as one who makes a gift of life.
4. Accuṇhasīte vasato nivāse,
balañ ca vaṇṇo patibhā na hoti;
tasmā hi so deti vihāradātā,
balañ ca vaṇṇaṃ paṭibhānaṃ eva.
(Great King!) A bhikkhu, living in a place of extreme cold or extreme heat such as an open space, etc., is oppressed by severity of climate due to lack supporting condition (upanissaya paccaya), his strength, fairness, high intelligence cannot steadfastly exist. (Such existence is possible only in a secure dwelling place). That donor of monastic buildings may be said to be one who makes a gift, in joyous faith, of strength, fairness, and intelligence.
5. Dukkhassa sītuṇhasarīsapā ca,
vātātapādippabhavassa loke;
nivāraṇā ‘nekavidhassa niccam,
sukhappado hoti vihāradātā.
(Great King!) A person, who donates a dwelling place, may be said to be a giver of happiness and wellbeing, because the dwelling place wards off all the suffering in the world which are caused by hostile elements of heat, cold, reptiles, scorpions, and fleas and various kinds of troubles due to wild winds and extreme intensity of heat.
6. Sit’uṇhavātātapaḍaṃsavuṭṭhi Sarīsapāvāla migādidukkham;yasmā nivāreti vihāradātā, tasmā sukhaṃ vindati so parattha.
(Great King!) A person, who donates a dwelling place, wards off, through his dwelling place, the suffering caused by cold, heat, wind, sun, gnats, mosquitoes, unseasonal rain, poisonous snakes, scorpions, fleas, wild beasts, etc.. Therefore, that residence donor can, without any vestige of doubt, acquire happiness of both mind and body in his future existence.
7. Pasannacitto bhavatogahetuṃ,
manobhirānaṃ mudito vihāraṃ;
yo deti silādiguṇoditānaṃ,
sabbaṃ dado nāma pavuccate so.
(Great King!) A person, having pious devotion caused by faith and with joy in his heart, builds and gives away, in charity, a pleasant, delightful dwellingplace, which would cause the attainment of happy existence and prosperity, to be used as a monastery by noble bhikkhus who are possessed of five virtuous qualities, such as sīla, etc. All the former Buddhas had successively spoken in praise of such a donor as one who makes a gift of all four things: strength, fairness, happiness and insight or intelligence. (with reference to “so ca sabbadado hoti, yo dadāti upassayaṃ” of Saṃyutta Pāli Text).
8. Pahāya maccheramalaṃ salobhaṃ,
guṇālayānaṃ nilayaṃ dadāti;
khitto‘va so tattha parehi sagge,
yathābhatam jāyati vitasoko.
(Great King!) A person, having abandoned the defilement of stinginess together with greed which is craving and attachment, builds and gives away, in charity, a monastery as a residence of noble bhikkhus who are possessed of virtuous qualities, such as sīla, etc. Just as labourers who transport and deliver goods to the desired destination, so the carrier kamma, the volitional activities, convey that faithful donor to a happy destination; consequently he is reborn in the realms of devas where pleasant objects of five sensual pleasure abound and where no trouble arises for one’s food or shelter:
9. Vare cārurupe vihāre uḷāre,
naro kāraye vāsaye tattha bhikkhū;
dadeyy’annapānañ ca vatthañ ca nesaṃ,
pasannena cittena sakkacca niccaṃ.
(Great King!) A wise man, therefore, who cares for his own interest, should cause to build a splendid monastery which is praiseworthy, delightful and commodious. He should then request bhikkhus, who possess much knowledge and experience, to take up residence in his monastery. He should always be in devotional faith, regarding the resident bhikkhus with deference and make joyous offering to them of various kinds of food and drink and robes.
10. Tasmā Mahāraja bhavesu bhoge,
manorame paccanubhuyya bhiyyo;
vihāradānassa phalena santaṃ,
sukhaṃ asokaṃ adhigaccha pacchā ti.
(Great King!) As a result of this donation of the monastery in pious faith, you will, therefore, repeatedly enjoy in various happy existences with more and more delightful wealth. After which, you will, through realisation of the four maggas and the four phalas, attain the bliss of Nibbānic Peace to be entirely free of sorrow.
Having thus blessed King Bimbisāra with the sermon appreciating the dedication of the monastery, the Buddha rose from His seat and, accompanied by one thousand bhikkhus moved to Veḷuvana to take up residence.
(N.B. This narrative of King Bimbisāra’s donation of the Veḷuvana to the community of bhikkhus, headed by the Buddha, mentions his offering by way of naming what is most essential and what is most important, which, in this case, was the Park. As a matter of fact, the King’s donation included dwellings with tiers and other buildings for the bhikkhus to dwell in (as the Buddhavaṃsa Commentary describes Veḷuvana as a site adorned with pleasant spired buildings (pasāda), flatroofed buildings (hammiya), mansions (vimāna), abodes with roofs on four sides (vihāra), those with roofs on two sides (aḍḍhayoga), pandals (mandapa) and the like.)
The Buddha’s Permission to accept A Dwelling Place as A Gift
Having given the Dhamma talk on the offer of the Veḷuvana Park by King Bimbisāra, the Buddha addressed the bhikkhus thus:
“Anujānāmi Bhikkhave ārāmaṃ—I allow you, bhikkhus, to accept an offer of a park.”
The Buddha’s Delivery of The Tirokuṭṭa Sutta
(as from the Khuddaka-Pāṭha Text and Commentary)
Prologue: Having given the Dhamma talk on the offer of the Veḷuvana Park by King Bimbisāra, the Buddha addressed the bhikkhus thus: “Anujānāmi Bhikkhave ārāmaṃ——I allow you, bhikkhus, to accept an offer of a park.”
The day after accepting the Veḷuvana Park, the Buddha delivered the Tirokuṭṭa Sutta. The following is the detailed account of it.
Counting back from this world, ninety-two aeons ago, King Jayasena ruled over the country of Kāsi. (In Sāriputta Vatthu, Yamaka Vagga of the Dhammapada Commentary and in Uruvelā-Kassapa Vatthu, Etadagga Vagga, Ekakanipatta of the Aṅguttara Commentary, it was mentioned that the King was named Mahinda.) King Jayasena’s Chief Queen, Sirīmā, gave birth to a Bodhisatta named Phussa. In due course, the Bodhisatta Phussa gained Enlightenment and became a Buddha. King Jayasena, saying: “My elder son has become a Buddha after renouncing the world and leading an ascetic life,” developed adoration (being obsessed) with such an idea, as ‘My Buddha,’ ‘My Dhamma,’ ‘My Sangha,’ so much so that he made attendance upon the community of bhikkhus, headed by the Buddha, his exclusive privilege and denying all others any opportunity to serve. He had bamboo walls set up on both sides of the road, all the way from the gate of the monastery to his golden palace; canopied ceilings fixed overhead and adorned with stars of gold; and festoons of flowers hung from them; underneath, silvery white sand was spread out and all kinds of flowers were scattered over so that the Buddha might come only along this route.
Buddha Phussa re-arranged His robe at the monastery and accompanied by His community of bhikkhus had to take this walled and covered way to the palace. After finishing the meal, they had to take the same screened-off route back to the monastery. Not a single inhabitant of the city was given an opportunity to offer alms-food.
Many of the citizen expressed their reproach saying:
“Although a Buddha has appeared in the world, we get no opportunity to gain merit by honouring Him. As the moon and the sun make their appearance to confer light on all people; so, Buddhas emerge for the happiness, and wellbeing of all sentient beings. But this King has monopolized for himself the great field of merit meant for all.”
Then three princes who were Buddha Phussa’s half-brothers, also thought: “Buddhas appear for the wellbeing of all sentient beings, not for the benefit of any individual only. Our royal father has denied others the right to attend upon the Buddha and honour Him. How could we gain an opportunity to do so?”
The citizens, who had the same thought as the princes, discussed with them and agreed to adopt a ruse. They decided therefore to arrange the arising of a sham insurgency in the border areas of the kingdom.
Hearing that administration had broken down in the remote provinces, the King despatched his three sons to subdue the rebellion. On their return from the disturbed regions, after a successful campaign against the insurgents, their royal father, King Jayasena, was so pleased with them that he offered to reward them, saying: “Dear sons, you may ask for any reward you wish.” Thereupon, the princes replied: “Royal father, we wish no other reward. We want only the reward of royal permission to attend upon the Buddha and honour Him.”
“Dear sons,” said the King, “you may ask any reward other than this.” The princes replied: “Royal father, we do not wish to get any other reward.” “In that case you may do so for a certain portion of time.”
Thereupon, the princes requested the permission for a period of seven years. The king refused to grant it, saying it was too long a time. In this way, the princes made their request reducing the duration to six years, to five, four, three, two years, one year and to seven months, six, five and four months. When the King turned down all these requests, the princes finally asked for three months' permission to attend upon the Buddha. To this the King assented, saying: “All right, you may have it.”
When they received the King’s approval to attend upon the Buddha and pay homage to Him for three months, they joyously approached Buddha Phussa and after making obeisance to Him, addressed Him: “Glorious Buddha, we wish to wait on and serve You for the whole three months of rains-retreat. May You accept our invitation to stay in our rural district for the whole three months of rains-retreat.” By remaining silent, the Buddha signified His acceptance.
When they knew that the Buddha had conceded their request, the three princes sent a message to their Chief Minister, commanding: “Chief Minister, for the whole three months of rains-retreat, we wish to support the ninety thousand bhikkhus headed by our eider brother Buddha Phussa, with four requisites and wait on them, making our obeisance. You must immediately make arrangements to build and finish construction of monasteries, etc., for the Buddha and His community of bhikkhus to reside.”
The Chief Minister, having accomplished the construction of monasteries as commanded by the princes, reported the matter, saying: “Construction of required monasteries, etc., have been completed as commanded.”
Then the three princes, together with one thousand soldiers, wearing bark-dyed clothes, conveyed the community of bhikkhus, headed by the Buddha, to their rural district. Two thousand five hundred attendants were organised to serve the Sangha with the four requisites (and to render service) for its comfort (and convenience). Then the princes presented the Buddha and His bhikkhus with monastic buildings to take up their residence in.
The Treasurer and His Wife endowed with Faith
The princes' wealthy bursar and his wife had profound faith in the Three Gems. (On behalf of the princes) he took out things for the bhikkhus, headed by the Buddha, from the princely store-houses in turn and faithfully handed them to the minister. The minister took them and with eleven thousand people, residents of the district, managed to turn them into choice food by cooking which they offered daily to the Buddha and His Sangha. (The three princes and their one thousand soldiers, all in bark-dyed garments, stayed at the monastery, observing the precepts, listening to the sermons and fulfilling their major duties to the Sangha led by the Buddha)
The Ill-natured Relatives of The Chief Minister
Out of the eleven thousand people doing sundry jobs at the minister’s command, some of his relatives were wicked and ill-natured. So they created various disturbances to the almsgiving; they personally plundered and devoured the food prepared for the Buddha and His Sangha and fed it to their children; they also set fire to the alms distribution pavilions.
Buddha Phussa conveyed back to His royal father
When the rains-residence was over and the bhikkhus had attended the pavāraṇā ceremony, the three princes held a huge ceremony of honouring the Buddha. And, in fulfilment of the original agreement made with their royal father, they conveyed the Buddha in a procession headed by Him to the King’s country. Soon after the arrival at the capital city of Kāsi where King Jayasena resided, Buddha Phussa passed into Nibbāna. (According to the Saṃyutta Commentary, Buddha Phussa passed away while He was still staying with the princes).
The royal father, Jayasena, as well as the three princes, their Chief Minister, and the royal treasurer passed away one after another. They were reborn together with their respective attendants in the deva-world. The wicked and ill-natured relatives of the Chief Minister were reborn in the realms of intense suffering (niraya).
For the duration of ninety-two aeons, the first group which reached the deva-world passed on from one deva realm to another in the cycle of rebirths, whereas the second group was reborn in one realm of miseries after another, Then in the present world-cycle of bhadda, when Buddha Kassapa made His appearance in the world, the wicked and illnatured relatives of the Chief Minister were reborn in the realm of petas. At that time, people shared their merits after performing deeds of charity, with their old relatives who happened to be reborn in the peta-world, saying: “Idaṃ ahmākaṃ ñatinam hotu.——Let this deed of merit be for the benefit of our relatives.” Thereby the petas who were their former relatives attained happiness and wellbeing.
Seeing other petas having happiness and wellbeing, they approached Buddha Kassapa and enquired of Him: “Glorious Buddha, is it likely that we will ever enjoy such prosperity?” “O petas,” said Buddha Kassapa, “it is not yet time for you to enjoy such prosperity. After a lapse of one antara-kappa, Buddha Gotama will make His appearance in the world. At that time, there will exist a king, named Bimbisāra. Ninety-two world-cycles ago, counting from this bhadda-kappa, the King named Bimbisāra was the Chief Minister, and a close relative of yours. That (old relative of yours,) King Bimbisāra, after making a great offering to Buddha Gotama, will share his merit with you. At that time, you will all enjoy such prosperity.”
The hopeful words of Buddha Kassapa filled the petas with intense joy as if He had told them: “You will gain happiness tomorrow.”
Then, when the long duration of time between the appearance of one Buddha (Kassapa) and another (Gotama), had elapsed, our Buddha Gotama appeared in the world. The three princes, together with their one thousand attendants, passed away from the deva realm and took rebirth in a brahmin clan of Magadha country. In due time, they renounced the household life and became three hermit brothers at Gayasisa with their one thousand hermit disciples. The former Chief Minister of the three princes had now become King Bimbisāra, ruler of Magadha. The Treasurer of the three princes had become now the rich man Visākhā, his wife then had now become Dhammadinnā, the daughter of another rich man. The rest of the former assemblage formed now the royal attendants of King Bimbisāra.
As has been stated above, when our Buddha Gotama of Unimaginable Majesty (Acinteyya), Lord of the three worlds, arrived at Rājagaha, He caused King Bimbisāra and his retinue of one hundred and ten thousand rich brahmins to be established in sotāpattiphala. On the next day, with Sakka acting as his usher, He went to the golden palace to accept the great charity made by King Bimbisāra.
All the petas, who were the old relatives of King Bimbisāra went too and stood surrounding him, hoping, “Our former relative, King Bimbisāra will share his merits with us. He will presently make the announcement of his merit-sharing.” But, having performed the great meritorious deed, King Bimbisāra was only thinking: “Where would the Blessed Buddha reside?” and failed to share the merits. They expressed their indignation by making terrible outcry of groans in the King’s palace at the dead of night.
Thoroughly shaken, frightened and alarmed by the uproar, King Bimbisāra went to the Buddha in the morning and paying respectful homage to Him asked: “Glorious Buddha, I had heard, last night, such frightful noise. What would be their effect upon me?” “Have no fear, Your Majesty,” replied the Buddha, “those noises will have no ill effects upon you at all. As a matter of fact, your former relatives have been reborn in the realm of petas and are roaming about and waiting for you, Your Majesty, throughout the innumerable worldcycles that intervened between the appearance of one Buddha and another with the hope to receive the fruits of merits shared by you. You failed to share your merits with your former relatives after your meritorious deeds yesterday. Deprived of any hope of receiving the share of your merits, they caused that frightful din.” On hearing the Buddha’s reply, the King addressed the Buddha again: “Glorious Buddha, if I perform a deed of charity again and share my merits gained thereby, will they be able to receive them?” “Yes, Your Majesty, they will be able to receive them.” “This being so,” the King requested the Buddha, “may You accept the great dāna to be performed by me today? I will announce my sharing of my merits with my old relatives.” The Buddha signified His acceptance by remaining silent.
The King went back to the palace and caused arrangements to be made for the performance of a magnificent dāna and when all the arrangements had been made, he had information sent to the Buddha that it was time for Him to come and accept the King’s offering. The Buddha went to the palace and sat down at the prepared seat together with His community of bhikkhus. All the petas, who were the King’s former relatives, also went to the palace, saying: “Today, we are surely going to receive the share of merits,” and stood waiting from outside the walls.
The Buddha exercised His supernormal powers in such a way that the King saw all the petas who were his former relatives. The King pouring water on the hands of the Buddha said: “Idaṃ me ñatinaṃ hotu—May this dāna done by pouring of clear water be for the wellbeing of my relatives.”
At that very moment, (his former relatives receiving their share of merits) there appeared suddenly ponds with five kinds of lotus for their enjoyment. All his relatives drank the water of the ponds, took bath in them; freed from miseries, worries, weariness and thirst; they acquired golden complexion.
Again, the King offered various eatable in succession such as rice gruel, hard food and soft food to the community of bhikkhus headed by the Buddha, and as before announced his distribution of merits to his old relatives. At that very moment, various kinds of celestial food appeared for their consumption. Partaking of these divine meals voraciously (more than making up the ravenous hunger they felt before), they assumed fresh, healthy physical appearance, complete with all the sense faculties of eye, ear, nose, tongue, and body.
Then the King proceeded to offer robes and sleeping and dwelling places to the community of bhikkhus headed by the Buddha and as before made known the distribution of his merits;and at that moment too, there appeared for use by the petas, divine garments, divine carriages, celestial mansions complete with beds, beddings, bed spreads and various kinds of ornamental clothing. The Buddha made the resolution wishing that King Bimbisāra could see the happiness and prosperity being enjoyed by his old relatives. On seeing them thus enjoying, through the Buddha’s resolution, King Bimbisāra was overjoyed. (According to the Dhammapada Commentary on the story of the Venerable Sāriputta, those peta relatives of the King abandoned their peta appearance and assumed divine appearances.)
Having finished His meal, the Buddha, in order to bless the King with an appreciation of all his good deeds, gave a discourse on Tirokkuṭṭa made up of twelve stanzas, beginning with:
Tirokuṭṭesu tiṭhanti
sandhisinghaṭakesu ca
dvārabahasu titthanti
āgantvānaṃ sakaṃ gharaṃ
(Tirokuṭṭa Sutta is included in the Khuddaka-pāṭha and Peta-vatthu Pāli Texts).
At the end of this Tirokuṭṭa discourse, eighty-four thousand sentient beings became aware of the frightful disadvantages of rebirth in the peta realm through the vivid descriptions by the Buddha, which generated in them a sense of religious urgency (saṃvega). Thereupon they readily practised the Dhamma and perceiving the Noble Truths achieved emancipation.
On the second day also, the Buddha repeated the same discourse to devas and humans. He continued to give the same discourse for seven days and on each occasions, eighty-four thousand beings perceived the Four Noble Truths and achieved emancipation.
