BANNER OF THE ARAHANTS

Chapter II 

The Beginnings of the Sangha

[continued 2] 

The Buddha taught that one is not a brahmin by birth but by deeds, a teaching mirrored in the story of Suníta. He was born in a family of outcasts whose traditional work was to throw away the garlands and flowers used in peoples’ homes, festivals and worship. One night as the Buddha sat in meditation of the Net of Great Compassion, Suníta came to his knowledge and he saw the requirements for Arahantship in his heart, shining like a lamp within a jar. When dawn came the Buddha took his bowl and followed by the Bhikkhus set out on alms round, until he came to the place where Suníta was working. He was sweeping up rubbish into heaps, putting it into baskets, which he then took away on a carrying-pole. (Now according to caste laws, outcasts such as Suníta must not come into contact with or approach, those of the higher castes). Suníta seeing the Buddha was filled with joy and finding no place to hide in on that road, he placed his pole in a corner of a wall and stood as if stuck to the wall honouring the Buddha with his hands together. When the Buddha came near he said to Suníta, ‘What is this wretched way of life to you? Can you bear to go forth?’ And Suníta, experiencing the rapture of one who has been sprinkled with the Deathless, said: ‘If even such as I, Exalted One, may in this life go forth, why should I not do so? May the Exalted One having compassion on me, let me go forth! And the Buddha said. ‘Come, Bhikkhu!’ and that was his Acceptance. After hearing the Buddha’s instructions he won attainments in due order until Arahantship - and Sakka and Brahma with their heavenly retinues came to pay him homage. Many Bhikkhus hearing of his attainment, came to ask him questions - ’From what family did you go forth?’ ‘Why did you go forth?’ ‘How did you penetrate the four Noble Truths?’ Suníta told them the whole matter in these words:

 

            Humble the clan in which I was born,

            poor and having little food,

            lowly the work I had to do -

            I throw away the flowers.

 

            I was despised by men,

            disregarded, reviled by them,

            so making my mind humble,

            respectful was I to many folk.

 

            Then I saw the All-Enlightened One

            revered and leading the Bhikkhu-sangha,

            the Great Hero as he was entering

            the chief city of the Magadhese.[13]

 

            Laying down my carrying-pole

            I approached to honour him,

            out of compassion just for me

            the Best-among-men stood still.

 

            Having honoured the Teacher’s feet,

            then standing near at hand

            I requested the going-forth

            from the best-of-beings all.

 

            Then the Teacher compassionate,

            compassionate with all the world,

            spoke these words to me, ‘Come Bhikkhu’

            and that was my Acceptance.

 

            Afterwards I lived alone

            in the forest, diligent

            I did the Teacher’ bidding

            as the Conqueror exhorted me.

 

            And in the first watch of the night

            I recollected my former lives;

            then in the night’s middle watch

            the Eye Divine was purified;

            and in the last watch of the night

            I tore asunder the mass of gloom.

 

            Then as the day was dawning

            and the great sun arising,

            hither came India and Brahma too,

            their hands together revering me -

            ‘Homage to you, nobly born of men!

            To you homage, highest among men!

            Now your pollution s are destroyed,

            worthy of gifts you are, noble sir.’

 

            Then the Teacher seeing me

            revered by the deva-hosts

            assembled there,  revealed a  smile

            and spoke about this matter:

            ‘By effort, by the Holy Life,

            by self-restraint and taming,

            by this one is a holy one,

            this is the highest holiness.[14]

                                    (620-631)

Sumangala was also a poor men who earned a sparse living in the fields with a sickle, plough and mattock. One day when King Pasenadi had given a great offering to the Buddha and the Bhikkhu-Sangha, he saw this and thought, ‘These Sakiyan samanas live in sheltered lodgings and have fine robes - what if I were to go forth too?’ When he had gone forth, he took a meditation exercise to the forest but he could not stand the solitude and thought to return to his village. But as he went along he saw peasants in the fields working hard with soiled clothes, covered with dust and seared by hot winds and it occurred to him how much misery they had in their lives. So roused to great exertion by this he attained Arahantship and to celebrate his emancipation from suffering he uttered this verse:

 

            Free from three crooked things, free indeed!

            Free from my sickle, plough and mattock!

            Even though they are here, ever here,

            Enough of them for me, enough of them!

            Meditate, Sumangala, meditate, Sumangala

            Live diligently, O Sumangala.

                                                            (43)

 

Kappatakura was even worse off since, born of a poor family, as a boy the only way he could support himself was to go round clad in rags and begging for rice - hence his nickname ‘Rags-and-rice’ (Kappata-kura). Later, he lived by cutting and selling grass. One day engaged in cutting grass in the forest, he saw a Thera and sitting down near him, heard Dhamma. Then he thought ‘What is this wretched way of life to me?’ and so entered the Sangha, putting his ragged cloth aside. Whenever discontent with the Bhikkhu-life assailed him he would go and look at his rags, put them on and then lead a layman’s life again. He left the Sangha in this way, seven times and Bhikkhus told the Buddha about him. One day, as he was a Bhikkhu again, he sat nodding on the outside of the assembled Bhikkhus while the Buddha was giving a Dhamma-talk. The Buddha admonished him with these verses (quoting Kappatakura’s thoughts about his rags):

 

            ‘(Compared) with this painful and too heavy (robe),

            this is the rag of Kappatakura’; (who though having) Dhamma

            in measure full (likened to) a vessel containing Deathlessness,

            (yet) no step he takes to accumulate concentrations.[15]

            Do not nod off, Kappata!

            Do not make me cuff (the Dhamma) into your ear!

            Nothing indeed, Kappata, have you learnt, nodding off in the Sangha’s midst.

                                                                                                                        (199-200)

 

This strong exhortation of the Buddha pierced, as it were, even to his bones and he thus managed to establish insight and soon attain Arahantship. Then he repeated these verses, which had been his goad as his declaration of perfect knowledge.

 

In accordance with his past kamma, Dasaka was reborn in Sávatthi as the child of a slave of Anáthapindika the great merchant and was appointed by him as gate-porter of the great monastery built by him. His master freed him and he was accepted as a Bhikkhu but soon grew slothful sleeping long after meals, and made no efforts to free himself from the round of birth and death. When Dhamma was taught he would find a corner on the outskirts of the assembly and sit there snoring. To stir him the Buddha one day spoke this verse:

 

            A dullard drowsy with much gluttony,

            engrossed in sleep, who wallows as he lies,

            like a great porker stuffed with fattening food,

            comes ever and again unto the womb.[16]

                                                            (17)

 

Aroused by this exhortation the Thera shortly afterwards won Arahantship.

 

Now we come to the verses of two boys, both called Sopaka, meaning ‘of low caste’ and both born poorly. The first of them lost his father when young and was brought up by his uncle. That man, instigated by his own son attempted to have Sopaka killed by taking him to the charnel-ground at night and there tying him to a corpse, thinking, ‘The jackals will kill him’. But when they came young Sopaka cried out for help and the Buddha at that time sitting in meditation saw his plight, also that his heart contained the conditions for Arahantship. So he projected a vision of himself and spoke to Sopaka words of comfort and the boy burst his bonds and went to where the Buddha stayed, already a Stream-winner. The Buddha later taught his mother Dhamma so that she won the fruit of Stream-winning while Sopaka, concealed from her, became an Arahant. Then the Buddha wished to give him the Acceptance[17] and so asked him what later was called ‘The Boy’s Questions’. All the ten questions, beginning with ‘What is the one?’ (A. All beings are sustained by food), were answered accurately by Sopaka, so this was his Acceptance. Sopaka Thera told of his Acceptance in this way:

 

            Seeing the Best among-men

            pace up and down in the terrace’s shade

            I approached him there

            and homage paid to the Chief-of-men

            arranging my robe right shoulder bare

            I placed my hands together then

            and followed after the Stainless One,

            He who is Chief among beings all.

 

            Then He-who-knows, skilled questioner,

            questions asked of me

            and I, fearless and unafraid,

            replied to the Teacher then.

            When the questions had been answered

            the Tathágata commended me

            and turning to the Bhikkhu-Sangha

            spoke about this matter:

 

            ‘For the Anganese and the Magadhese

            it’s gain for them indeed,

            for them (whose gift of) robe and bowl,

            lodgings and medicine,

            reverence and conduct helpful,

            this one enjoys, - it’s gain indeed!

 

            From this day onward, Sopaka,

            come and see me when you wish

            and let our discourse, Sopaka,

            be the Acceptance for you.

 

            At the age of seven from my birth

            the Acceptance I received,

            now any last body bearing.

            Ah! the Dhamma’s normality!

                                                (480-486)

 

The other boy Sopaka’s mother had great difficulties at his birth and fell into a coma. Relatives, thinking her dead, carried her with Sopaka still unborn, to the charnel-ground and began to cremate ‘the body’ and having lit the pyre, went away. Rain put out the fire and Sopaka was born, though the mother died. The watchman of that place adopted the boy who, when seven years old, came to the notice of the Buddha seated in meditation. Realising that this boy could win Arahantship, the Buddha went there and Sopaka rejoicing, saluted him. After obtaining the consent of the father, Sopaka became a member of the Sangha, the Buddha giving him the meditation-subject of loving-kindness (mettá). And after winning Arahantship through this method, Sopaka encouraged all the other Bhikkhus and samaneras to practise in the same way - making no difference between those who are friendly, indifferent or hostile - for all alike their love should be one and the same nature, including all states of existence, all beings in all ages:

 

            As she would be good

            to her only son,

            so one should be good

            to all beings everywhere.

                                                (33)

 

Brahmadatta was another Bhikkhu who showed the power of his loving-kindness, though in his case, in the face of difficulties. He was a prince, son of the King of Kosala and saw the greatness of the Buddha, when the Jeta Grove was presented. Having faith, he entered the Sangha and in due course attained Arahantship. One day on alms round, a Brahmin abused him but the Thera continued in silence. Again the Brahmin reviled him and people commented on the Thera’s silence. At this, Brahmadatta taught them Dhamma:

 

             How can anger arise for the angerless,

            tamed and living evenly,

            freed by perfect knowledge,

            tranquil, one who’s ‘Thus’?[18]

 

            For he is worse when vilified

            who then reviles the angry man,

            but he who pays not back in kind

            wins a battle hard to win.

 

            For the benefit of both he lives -

            himself and the other one,

            knowing the other’s anger

            mindful he is and calm.

 

            He is indeed healer of both,

            himself and the other one,

            yet people who know not Dhamma

            think he is a fool.

 

That Brahmin, hearing these words, asked both for forgiveness and for the Going-forth and practising the development of loving-kindness was taught in this way by Brahmadatta Thera:

 

            If anger should arise in you

            reflect on the Simile of the Saw,[19]

            if craving for flavours should arise

            remember the Son’s flesh Simile.[20]

 

            If your mind runs craving

            pleasures and existences

            bind it quickly with mindfulness

            as a beast found eating corn.[21]            (441-446)

 

Out of loving-kindness and compassion, Passika helped his unbelieving kinsfolk. He came of a brahmin family and after gaining confidence in the Buddha, entered the Sangha. While he was practising he fell sick and his relatives attended upon him and healed him. Greatly moved by the illness to the dangers in life, he increased his efforts and so won Arahantship. Afterwards, he established his kins men in the Refuges and Precepts so that when they died rebirth took place in the heavenly realms. And when the Buddha asked him about his relatives, Passika Thera replied:

 

            Though only I from unbelieving kin

            had wisdom as well as confidence,

            firm in Dhamma and possessed of virtue

            this was for my relatives’ good.

 

            I rebuked my kinsmen,

            from compassion urged them on

            and relatives for love of me

            served the Bhikkhus well.

 

            They, in due time, died,

            gaining the joy of the Thirty-three,[22]

            my mother and brothers rejoice

            realising their varied desires.             (240-242).

 

Another Bhikkhu who was ill was Vakkali , born in a brahmin family and proficient in the three Vedas with their ritual. He one day saw the Buddha and so great was his attraction that he left home for the homeless life, so that he could see more of his person. He followed the Buddha everywhere and never took his eyes off him until one day laid low by illness he could not see him any more. When Bhikkhus saw that he was depressed, he explained to them that he could not see the Buddha and they arranged for the Buddha to visit him. The Teacher said to him ‘What is there in seeing this vile body. He who sees Dhamma sees me - he truly sees me’[23]. Vakkali no longer gazed, but his attachment was still strong, so the Buddha sent him away at the end of the Rains-retreat. Vakkali dwelt on the Vulture Peak near Rajagaha gradually maturing his insight but suffered from insufficiency of food, so one day the Buddha visited him and said:

 

            Brought low by colic as you are,

            dwelling in the forest grove

            where it is rough, with little food,

            how, Bhikkhu, will you fare?

Vakkali:

            With abundant bliss and rapture

            suffusing this congeries,

            even enduring what is rough

            I shall dwell in the forest grove.

 

            Developing bases of mindfulness,

            the faculties and powers too,

            the factors for Enlightenment,

            I shall dwell in the forest grove.

 

            Having seen my fellow-monks

            resolutely making effort, ever-strong

            in energy, living together harmoniously,

            I shall dwell in the forest grove.

 

            Recollecting the Enlightened One,

            Chief of the tamed with mind composed,

            always diligent day and night,

            I shall dwell in the forest grove.             (350-354)

 

With these words the Thera aroused insight and attained Arahantship.

 

And now by way of a lighter interlude, here is Usabha who was born among the Buddha’s own people, the Sakiyans and when the Buddha visited his kinsfolk out of compassion for them, Usabha saw his power and wisdom and having confidence, entered the Sangha. But all his days after this were passed in company with others while all his nights went in sleep and he neglected all practice of Dhamma. One day, confused in mind and negligent, he dropped off to sleep and dreamt that he had shaved his head and beard, put on a purple cloak, and then seated on an elephant, entered the town for alms food! Seeing the people there he dismounted for shame and awoke then thinking, ‘Why, it was a dream! Confused and unmindful I saw myself in sleep!’ Roused by this incident he established insight and in due course won Arahantship. And as he had made the dream his goad, so he celebrated it when declaring his perfect knowledge:

 

            Putting on my shoulder

            a robe the colour of mango shoots,

            seated on an elephant’s neck

            I entered the village for alms.

            (ashamed) I dropped from the elephant

            and profoundly moved (awoke).

            At first on fire, then at peace

            attained to pollutions’ end.[24]   (197-19s)  

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[13]Rajagaha (modern Rajgir).