PEN PORTRAITS NINETY THREE EMINENT DECIPLES OF THE BUDDHA

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By C. de Saram

"KANTHAKA"
6, Lauries Lane,
Colombo 4, (Ceylon)
24th February, 1971,

Singapore Buddhist Meditation Centre

Sponsored by Subang Jaya Buddhist Association.

                                               1. ANNA KONDANNA
                                               In seniority none higher

      This Bhikkhu was the chief in seniority of the eighty deciples of the Buddha. King Suddhodana summoned to his palace at Kapilawattu the astrologers as the custom was on the birth of the royal babe Siddhatta. He was the youngest but not the least of the eight member team that trouped the palace. In consequence, he came last in seniority. The rest of the members partly through ignorance and partly through flattery raised two fingers signifying that the heir of Suddhodana will either be a King of Kings (Cakkavatti Raja) or a Buddha. This give a gleam of hope to the king who was keen on having an illustrious heir to the royal throne. But when Kondanna抯 turn came, he raised but one finger emphasizing that the prince would assuredly become a Buddha.

      Naturally knowing not what a Buddha is, the King was rather upset. Kondanna made no mistake. He saw the single white hair Urnuroma that has curled up to the right like a box spring on the forehead just between the eyes of the august Babe. In the case of King of Kings the curling is to the left-the curl is the distinctive badge of a King of Kings.

      He was the oldest of the five monks that subsequently ministered to Siddhattha when the latter after the great renunciation, was going through the austerities in quest of truth. This was the time when he and the four monks were of the view that final deliverance lay in extreme asceticism. After experiments the great sage gave it up and in consequence the five monks who remained unconvinced, left Him.

      Upon enlightenment the Tathagata was looking for a worthy audience to spread the Dhamma. His erstwhile colleagues Alara Kalama and Uddaka Ramaputta who were fit to receive the Dhamma were no more. But his five companions, namely, Bhaddiya, Wappa, Maha Nama and Assaji headed by Kondanna ramained at the deer Park at Isipathana near Benares. Partly through gratitude and partly through their fitness to receive the Word, Buddha turned towards them. So the very first sermon was preached by the Buddha to these five monks at Benares. It is the sermon that laid bare the essence of the Doctrine. It is called literally the turning of the Wheel of the Law. Dhamma Cakkapawattana Sutta It revealed the doctrine as the Middle Way Majjima Patipada between two extreme schools of thought namely gratification (Kama Sukkhallikanu) and mortification Attakilamathanu of the senses neither of which leads to Moksha or Deliverance. The existing sermon reveals the beauty of the masterpiece. We are told the Buddha expounded the Doctrine the whole of the fateful night Esala Full Moon. For; what Ananda thera heard from Buddha later recited at the first convocation held at Rajagaha three months after the passing away of the Buddha was only a fragment. But it is fragrant enough.

      Kondanna the most senior of the five Bhikkhus was a keen listener at the park set apart as a sanctuary for deer at Isipathana in Benares. Buddha took them over the four Noble Truths the fourth being the Noble Aryan Eight Fold Path which has to be trod to gain Nibbana. At the closing stages of the great sermon Kondanna understood that if sorrow is caused by desire (Dukkha Samudaya) there should also be a sorrowless state (Dukkha Nirodha) when desire is eradicated.

      While Kondanna was the only human being, eighteen myriads of Brahmas and Devas gained Deliverance on the memorable night.

      Verily the sermon shook the world. For never before or since was revealed to man the stupendous Truths that had stood the test of time. Even modern science in a fleeting world has left unscathed these Four Truths. The foundation of the dhamma was well and truly laid.

      He was the first of the Noble Order to enter the Path. He became a sota panna or a budding saint or Arahant. The Blessed One said truly Kondanna has understood the second and the third Truths. He was known ever afterwards for that reason as Anna Kondanna.

      All the five Bhikkhu became, in due course, Arahants after daily instructions like fire side chats culminating at the next sermon preached to them called the Anatta Lakkhana Sutta. It is the sermon that debunked the soul theory. They comprise the vanguard of the Noble Order. This was the result of their resolve 100000 kalpas ago.


                                  You have heard the call to arms,
                                  The first of men in this dark world,
                                  When sounded the battle drums,
                                  At the deer park by the Royal Lord

[ Last edited by ariyamusafir on 25-2-2005 at 11:54 AM ]

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                                                  2. SARIPUTTA
                                    Modesty and Simplicity mark the wise

      A name that inspires many in the Buddhist World is Sariputta. Sariputta was the foremost of the two chief deciples of the blessed one. If Ananda the constant attendant on the Buddha is called the Treasurer of the Dhamma as he was well known for retentiveness of memory, so Sariputta is known as the Commander-in-Chief of the Dhamma. In exposition of the Law and for Wisdom he was second only to the Buddha.

      Often he was prevailed upon to preach whenever the Blessed One required rest. Once a Brahmin gave him a severe blow to test his capacity for patience. He was unmoved. Then the Brahmin asked for forgiveness which was readily given. Thereafter the Brahmin wished him to partake the midday meal, which offer was also readily accepted. Could such conduct be equalled save by the Blessed One Himself?

      Once Sariputta was in the throes of a stomach-ache. His friend Moggallana, the chief deciple of the Buddha was present. On inquiry Moggallana learnt that when Sariputta was young his mother gave him unadulterated milk rice with honey in a similir affliction. This was overheard by a deva spirit who lost no time in getting a layman抯 family who lived on the way to prepare such food on pain of dire consequences.

      The laymen replied that such threats were unnecessary to offer food to Ven. Moggallana. When Moggallana got the food on his rounds he gave it to Sariputta who was suffering from intense pain. It is said that Sariputta, before he took the food, saw with his devine eye how it was procured and felt that it was not meant for him. Instantly, it is said, the pain disappeared, so great was his Virtue.

      His attitude to a seven-year-old Samanera is most touching. It speaks volume of his modesty. Once he was going about with a corner of his under-garment trailing contrary to Vinaya rules. The Samanera pointed this out to him. He promptly thanked him in salutation and put the matter right.

      We all know the hearing of a single stanza uttered by Assaji, one of the first five deciples of the Buddha, set him on the road to Saintship. It is said that he always slept with his head turned towards Assaji whereever he was, out of reverence for his teacher. He had deep concern for Sanjaya his first teacher. He exhausted all his persuasive powers to have him converted to his views by following Buddha. But Sanjaya would not budge. He had a special regard for Rahula and his mother Rahulamata. When the latter was suffering from some flatulence, he was responsible for getting a particular mango juice to serve as medicine. When she was suffering from some stomach ailment he obtained from King Pasenadi some rice mixed with ghee and flavoured with red fish to serve as a cure.

      When Anathapindika the treasurer lay dying he visited him with Ananda and preached to him the sermon called Anatha Pindikawade Sutta.

      He was named after his mother Sari the Brahamin lady. It was written that the two Chief Deciples should predecease the Buddha. Following custom Sariputta went to his mother抯 residence at Nalagamaka (Nalanda) after paying obeisance to the Buddha. It was on this occasion he is said to have remarked that his mortal eyes would never behold the august feet of his Master again. Samsaric existence was over. At the sick bed, his brother Cunda Samanuddesa attended on him.

      It was on this last visit that the conversion of his diehard Hindu mother took place when the four guardian deities of the Deva realm, Sakka and Maha Brahma each in turn, flooding the place with increasing brilliance of light, visited him on his sick bed.

                                        Chief art thou mighty in wisdom,
                                        Humble as the Great only are;   
                                           Thou wear Dhamma like a diadem,
                                        Thy gratitude nothing could mar.

[ Last edited by ariyamusafir on 25-2-2005 at 11:55 AM ]

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                                                    3. MAHA MOGGALLANA
                                    To put a girdle round the Universe is easy to him

      If Sariputta could be regarded as the Chief Disciple on the right of Buddha, Moggallana was the Chief Disciple on His left. They were born on the same day and were associated with each other during many previous lives; so were they during the last life. It was the oldest recorded friendship in the world.

      Venerable Moggallana was foremost in the Noble Order for the performance of psychic feats.

      Once a king of Cobras called Nandopananda also noted for psychic feats was threatening all and sundry on the top of Himalayas that should happen to pass that way.

      The Buddha was besieged with offers from various members of the Noble Order to subdue the snake king. At last Moggallana Thera抯 turn came and the Blessed One readily assented. He knew the Thera was equal to the task. The result was a Himalayan encounter when the Naga King having been worsted in the combat, sued for peace. The Buddha was present throughout and cautioned Moggallana. This epic feat was succintly commemorated in the 7th verse of the Jayamangala Gatha which is recited at almost every Buddhist function.

      Wether in shaking the marble palace of Sakka the heavenly ruler by his great toe or visiting hell, he was equally at ease. These visits enabled him to be a sort of an information bureau. He could graphically narrate to dwellers of this earth the fate of their erstwhile friends or relatives. How by evil Kamma some get an ignominious rebirth in Hell and others by good Kamma an auspicious re-birth in one of the six heavens. These ministrations brought great kudos to the Dispensation much to the chagrin of other sects. His life is an example and a grim warning. Even a Chief Disciple capable of such heroic feats was not immune from the residue of evil Kamma though sown in the very remote past. It was a heinous crime. He was both a matricide and a patricide under most revolting circumstances. Many rebirths in Hell could not adequately erase the evil effects of the dire deed.

      Long long ago, to oblige his young wife, whose one obsession was to get rid of her parents-in-law, he took his aged parents to a forest as if going on a journey and waylaid and clubbed them to death, amidst cries of the parents imploring the son to escape from the robbers, who they imagined were clubbing them. In the face of such cruelty, the love of the parents was most touching.

      In the last life of Moggallana, he could not escape the relentless force of Kamma. For with an Arahant抯 parinibbana, good or bad effects of Kamma come to an end. He was trapped twice by robbers but he made good his escape. But on the third occasion, he saw with his divine eye, the futility of escape. He was mercilessly beaten so much so that his body could be put even in a sack. But death must await his destiny. It is written that a Chief Disciple must not only predecease the Buddha but must also repair to the Buddha before his death (Pari Nibbana) and perform miraculous feats and utter verses in farewell and the Blessed One had to enumerate his virtues in return. He was no exception. The curtain came down closing a celebrated career.

      The Noble Order was benefit of the most dynamic figure.


                                                  Chief in wonder working powers,
                                                  Wrought lustre on the Noble Order.
                                                  Humbling great Nagas, he towers,
                                                  Telling all across the border.

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                                                    4. MAHA KASSAPA
                                              His is a rich merit sowing ground

      An heir to a vast fortune was married to a virtuous lady called Bhadda Kapilani who too, was an heiress. He himself was called Pippali. They employed many people in various industrial concerns. Both of them were able by reason of the merit of their former lives to renounce the great wealth and the many comforts that were derived thereby. It was a heroic decision. They have lived many lives as husband and wife. Yet their last marriage was not consummated. Only people of such stature of purpose could rise to dizzy spiritual heights. So they left together the luxury of opulence for the bliss of renunciation. When they were going thus, they were not immune from the remarks of passers-by. They decided to part company. Instantly the great earth quaked at the snapping of the last link. Even the Buddha at Jetawanarama perceived the event and came forward to meet Kassapa for such was his name.

      For practice of The Dhutangas or Austerities (Dhuta-anga means shaking off) 13 in number, he was unsurpassed among the 80 Maha Arahats of the Buddha. This was the fulfilment of a previous resolve under Buddha Padumuttara who prophesied his coming. For self abnegation he was a supreme Master. He came closest to The Buddha in physical appearence. His feet resembled Buddha抯 most.

      He was the only Arahant who had the privilege of exchanging robes with the Buddha. It was his fashion to enjoy the bliss of Nibbana off and on. This is called the Nirodha-Samapatti. A period of seven days was as a rule its limit. Immediately afterwards, he goes round for alms making it a point to visit the poor and the lowly, for by so doing he confers immense merit to the Giver. The Democracy be upheld. Sakka the king of Gods had to resort to the disguise of a poor peasant to partake of the merit even though his action courted a well merited rebuke. The Holy Ones patronised the poor, for the opportunities given to the rich, were denied to them. Thus equality of  opportunity was recognised. Once a leper in offering alms accidently got a bit of his frail finger to fall into the bowl and the poor man was agitated lest he would miss the merit. But the great Arhant unmoved partook the meal then and there, to the unbounded joy of the giver by putting away the tell tale piece.

      Once a woman mistook the Buddha for Maha Kassapa in offering alms. Realising her mistake she quickly took it back to put into the bowl of Maha Kassapa. It is said that she was one of the rare mortals who was not the object of Buddha抯 generosity during the many aeons of His apprenticeship. Since that incident, the thera forsook the place to live in the Himalayas. He returned only after the passing away of The Buddha. It was on this occasion that owing to the wish of the deities as it was willed by the Buddha, the funeral pyre at Kusi-nara remained unlit till the arrival of Maha Kassapa. It was left to Maha Anuruddha to interpret the omen.

      Maha Kassapa was on the way, a late entrant to the Noble Order, Subhadda by name, made a startling observation, that now the restraining hand of the Blessed One was no more, they should rejoice; they were like school children, once the master turns his back.

      This set Maha Kassapa thinking what, if this monk were to have followers was the fate of the Dispensation of the Buddha. To meet the challenge after the third month of the passing away of the Buddha the first convocation or Dhamma Sangayana took place by the participation of 500 Arahants presided over by Maha Kassapa under the patronage of Ajatasattu, the king of Magadha. It was in the cave called Saptaparni at Rajagaha in Magadha that the conference was held. So skilfully did he preside that there was no hitch. The Buddha had on one occasion exchanged robes with him. So he could be regarded as a successor to Buddha not only in the exchange of robes but also in putting the Dhamma on a sound footing even as it exists today.

                                            Heir left of the Sovereign Lord
                                                            The poor had no greater friend,
                                            He took Dhamma as his ward,
                                                            To put the Law on happy trend.

                                            For austerities pre eminent
                                                            For friendship with the poor Great;
                                            Heir of the Lord born not made;
                                                            Foundation of the Law was laid.

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                                                           5. ANURUDDHA
                                                     To  him nothing is hidden

      On a memorable day, six kinsmen of the Buddha accompanied by their barber Upali sought ordination. In that company the most notable is Anuruddha. His friend King of the Sakyans Bhaddiya (none higher than he by birth) was also there. So, too, Devadatta who demonstrated that by ambition, even angels fell. The other three were Ananda who distinguished himself in many ways, Bagu and Kimbala. He was the first cousin of the Buddha. He was the son of Amitodana a brother of King Suddodana.

      By the Maha Arahat Anuruddha抯 life, we gain a glimpse of the arduous and exacting life of a cultivator specially of paddy in those far off days. First of all the ground has to be prepared, the bunds have to be made ready to get the water confined. Sowing should be in due seaoson. Weeds have to be uprooted from time to time harvesting threshing  and winnowing follow rapidly after each other, to be repeated year after year unceasingly. Prince or peasant must labour for the common good.

      To Anuruddha following the Buddha was relatively a pleasant task.

      The story goes on that six Sakyans gave all their princely apparel and ornaments in a bundle to Upali the barber who followed them and requested him to go back and relate the story of their going forth. But Upali soon afterwards rejoined them, by hanging the bundle to a branch on a wayside tree with a request to a passer-by, for its return. The Sakyans were pleased with his conduct specially when he mentioned that he might have been suspected of murder and even put to death  for Sakyans are said to be cruel, had he hazarded to do their bidding.

      It was unanimously decided by them to ask the Buddha to ordain Upali the barber first so that according to precedence each have to pay due respect to Upali. Buddha concurred. As a rule, they were a proud and overbearing race. So, in the Dispensation of the Buddha there is no room for pride (mana). It is the main stumbling block to sainthood. It was the sanyojana or chain that binds one to 揝amsara