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Early Monastic Buddhism v1.c14.s3: Kosala

Early Monastic Buddhism v1.c14.s3

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Kosala

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The kingdom of Kosala is next in importance to Magadha in the history of the spread of Buddhism. It is counted as one of the sixteen mahājanapadas and is included among the countries scanned by the Bodhisattva before his descent to the mortal world.¹ In Buddha's time it was ruled over by Pasenadi, and then by his son Viḍuḍabha. Politically and commercially Kosala stood on the same level as Magadha, containing, it is said, 80,000 villages. From the point of view of culture only, Kosala might be pointed out as more brāhmanic than Magadha. But as far as Buddhism is concerned, Kosala could not boast of as many monasteries and hermitages as could Magadha. At the same time, however, it must be admitted that it was at the capital of Kosala that Buddha spent the latter part of his career as a teacher,² delivered the largest number of discourses and framed the largest number of Pātimokkha rules;³ and it was here that the religion, which had passed its infancy in Magadha, developed into its full stature as found in the Nikāyas.

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¹ See Lalitavistara (ed R. L. Mitra), p. 22.

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² See ante, p. 135 n.; JRAS, 1891, p. 339; Hardy's Manual of Buddhism, p. 356.

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³ Mahāvagga, V, pp. 144-5. Cf. Malalasekera, Dictionary of Pāli Proper Names, sv. Kosala.

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Though according to Oldenberg's theory,⁴ Kosala falls outside the limits within which orthodox brāhmanism flourished, the territory was in fact within the said limits containing, as it did, many brāhmaṇa settlements. Oldenberg based his opinion on two passages, one of the Cullavagga (XII. 2, 3) viz., "Buddhas are born in the puratthima janapadas," and the other of the Majjhima Nikāya (II. p. 124) referring to Buddha as a Kosalaka. The word puratthima however does not imply prācya-deśa. The passage contemplates only Kapilavatthu lying on the northern extremity of Kosala and not the whole of the territory; and moreover both the town and the territory lay on the west of Sadānīrā, an early limit of Aryan colonization as mentioned in the Śatapatha-Brāhmaṇa.¹ Hence, as a citizen of Kapilavatthu, which was included in the dominion of Kosala,² Buddha could well be called a Kosalaka, though for the matter of that he was not an inhabitant of prācya-deśa.

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⁴ Oldenberg's Buddha, Appendix I.

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¹ Śatapatha Brāhmaṇa, I, 4. 1 quoted also in Oldenberg's Buddha, pp. 398, 399.

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² See Infra, p. 172.

Non-brāhmanical Teachers

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At the time of the rise of Buddhism, Kosala was a brāhmanical country, and so the religion had to make its headway against a strong opposition. It was introduced into Kosala at the instance of Anāthapiṇḍika, who invited the Teacher to Sāvatthi and presented to him the Jetavana-ārāma distinguished in later times as a great resort of bhikkhus, and placed at his disposal all the influence that he could command for the propagation of Buddhism in Kosala.

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In spite of the efforts of Anāthapiṇḍika to give Buddhism a footing at Sāvatthi, the heads of the local sects resented the intrusion of a new religion into the field. To counteract the opposition, Buddha sent to Sāvatthi his best disciple Sāriputta entrusted with the ostensible work of supervising the construction of the Jetavana vihāra. Sāriputta was a past master in the art of disputation and had deep knowledge of the brāhmanic lore as well as that of the non-brāhmanic sects. He had to enter into disputation with many teachers, all of whom he was able to silence by dint of his able exposition of the Dhamma.¹ A ground was thus prepared for the advent of Buddhism at the time of Buddha's arrival at the place. King Pasenadi was also an admirer of the six titthiyas and used to speak of them as distinguished teachers of schools and heads of orders, and revered by the wise (saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā) while of Buddha as young in age and fresh as a recluse (daharo ceva jātiyā navo ca pabbajjāyāti).² Migāra, the rich Seṭṭhi of Sāvatthi, was a staunch adherent of Nigaṇṭha Nāṭaputta. Sāvatthi, according to the Uvāsagadasao, was the head-quarters of the Ājīvika sect which held its founder Makkhali Gosāla in high respect.³ Behind Jetavana there was a hermitage of the Ājīvikas.⁴ The influence established by this as well as by the other teachers was of long standing, and they tried to dissuade the people from listening to Buddha's preachings. All his teachings, they said, were but reflections of what they had taught.⁵ They made a combined effort to oust him from Kosala by persuading Pasenadi to hold a competition in the exhibition of their miraculous powers. They were however defeated in this competition and Buddha's reputation as a great religious seer was established. The name and influence of the six teachers began to wane after this event, while those of Buddha increased. Out of envy, they, it is said, went to the length of making the futile attempt of blackening Buddha's character by setting on him two courtezans Ciñcā and Sundarī.¹ Buddha laid bare before the public the weak points in their doctrines and thus gradually sapped the foundation of their influence in the place. During this period, Buddha at times instructed his disciples in the ways in which to meet the arguments advanced by their opponents of the six non-brāhmanical sects and trained them to make clear expositions of the rational principles on which Buddhism was based.² In his discourse to Visākhā, he explained what is *Nigaṇṭhopasatha* and how it fell short of a real *uposatha*.³

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¹ Sutta Nipāta cy., II, pp. 538 f. Cf. Watters' Yuan Chwang, I, pp. 384, 394.

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² Saṃyutta I, p. 68; Majjhima, I, pp. 205, 400, 426.

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³ Barua, op. cit., pp. 298, 299, 300.

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⁴ Jātaka, I, p. 493, see also II, p. 170.

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⁵ Majjhima, I, p. 84.

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¹ Kern, *Manual of Indian Buddhism*, pp. 33, 37; Watters, *Yuan Chwang*, I, pp. 389, 392.

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² *Majjhima*, I, pp. 64 ff.

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³ *Aṅguttara*, I, p. 205.

Brāhmaṇas of Kosala

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The opposition put forth by the six teachers and their disciples to the progress of Buddha's mission was not so strong as that of the orthodox brāhmaṇas and brāhmanical teachers, who could hardly tolerate a teacher who had raised the standard of revolt against them.⁴ To some of the orthodox brāhmaṇas, even the sight of the shaven-headed Buddha at the time of performance of sacrifices was considered ominous. The sight of Buddha at some distance was a cause for consternation to Aggika-Bharadvāja who cried out to stop the further progress of the Preacher towards the place where he was performing a sacrifice: "*Tatre'eva muṇḍaka tatr'eva samaṇaka, tatr'eva vasalaka tiṭṭhāhi*" |(Stay) there, O Shaveling (stay) there, O Samaṇaka (wretched samaṇa) (stay) there, O Vasalaka (outcast)|.⁵ The adverse opinions held by the brāhmaṇas generally about him have found expression in many places in the Nikāyas in passages like the following,—"Who are these shavelings, sham friars, menial black fellows, the offscouring of our kinsmen's heels."¹ They even sneered at the idea of Buddha coming 'to converse with brāhmaṇas versed in the threefold Vedic lore.'² We find it mentioned that a brāhmaṇa was offended with a brāhmaṇa lady with Buddhistic leanings for uttering in his presence the formula of salutation to Buddha and cursed her for doing so.³ The nature of the opposition encountered by Buddha in the place accounts for many of the topics on which discourses were delivered by him or discussions were carried on with the local brāhmaṇas e.g. the origin of the caste-system and the purpose it served; inefficacy of sacrifices; absurdity of solving the indeterminable problems like the existence or non-existence of soul; permanence and impermanence of the world; falling off of the brāhmaṇas from the ancient brāhmanic ideal; the truth underlying the belief in spiritual sanctification by bathing in the rivers; dependence of the gods of the brāhmanic pantheon on the law of karma, and so forth.

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⁴ *Sutta Nipāta*, pp. 50 ff.

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⁵ *Ibid*, p. 21 (translated in S. B. E. vol. X, p. 20).

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¹ Digha, I, p. 103.

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² Ibid, I, p. 81 ff.

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³ Majjhima, II, p. 210.

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Buddha by his power of disputation and knowledge of the brāhmanic lore brought home to the brāhmaṇas the truths that he was preaching. As soon as they saw the hollowness of their beliefs or the unsoundness of their philosophy, they with their characteristic love of truth embraced the religion which was placed before their eyes with all its charm. Some of them continued as laymen declaring their faith in Buddha, Dhamma, and Saṅgha while others went further and became bhikkhus. Rich and influential brāhmaṇa householders like Jānussoṇi,⁴ Aggika-Bharadvāja,¹ and Dhānañjani² professed themselves as life-long upāsakas of Buddha, Dhamma, and Saṅgha. Intelligent and learned as they were, they naturally presented difficulty to Buddha in having them converted but once convinced of the truth of Buddha's doctrines, they proved to be his staunch adherents.

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⁴ Ibid., I, p. 175.

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¹ Sutta Nipāta, p. 21.

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² Majjhima, II, p. 209.

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The distinct achievement of Buddha in this brāhmanic country is the conversion of some of the distinguished brāhmaṇa teachers (mahāsālas) who lived on grants of villages made by kings and were held in high respect by the people of the locality. In spite of their high positions as orthodox brāhmaṇa teachers, and regardless of the advice and importunities of their disciples and admirers, the renowned mahāsālas Pokkharasādi of U k k a ṭ ṭ h ā,³ Lohicca of S ā l ā-v a t i k ā,⁴ and Caṅki of O p a s ā d a took refuge in Buddha and promised to be his followers up to the end of their lives (ajjatagge pāṇupetaṃ saraṇaṃ gataṃ). So great became Buddha's fame in Kosala that the sixteen disciples of Bāvari came from as far a place as the bank of the Godāvarī to join the order.⁵ On listening to a discourse, Uggatasarīra brāhmaṇa of S ā v a t t h i released his sacrificial victims and expressed his devotion to Buddha.⁶

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³ Digha, I, p. 87, see also infra, p. 169.

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⁴ Ibid, I, p. 224.

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⁵ Sutta Nipāta, p. 192 ff. Bāvari was once the purohita of king Mahākosala and his son Pasenadi. He retired to the bank of the Godāvarī where a hermitage was built for him by Pasenadi.

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⁶ Aṅguttara, IV, p. 45.

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The Nikāyas mention only those names of brāhmaṇa converts with whom Buddha or his disciples had conversation or disputation. The names show that a pretty large number of brāhmaṇas of various ranks in life were converted, as for instance, the Brāhmaṇagahapatis of Sālā,¹ Kapaṭhikamānava of O p a s ā d a,² Brāhmaṇas of N a g a r a v i n d a,³ M a n a- s ā k a ṭ a,⁴ V e n ā g a p u r a,⁵ I c c h ā n a ṅ g a l a,⁶ D a ṇ d a- k a p p a k a;⁷ Jānussoṇi, Sundarībharadvāja, Piṅgalakoccha, Assalāyana, Esukārī, Subha, Saṅgara, Tikaṇṇa, Saṅgārava, Dhānañjani of Caṇḍalakappa⁸ and a host of other brāhmaṇas of S ā v a t t h i.⁹

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¹ Majjhima, I, p. 285.

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² Ibid., II, p. 164.

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³ Ibid., III, p. 290.

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⁴ Digha, I, p. 235.

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⁵ Aṅguttara, III, p. 30.

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⁶ Ibid., III, p. 30.

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⁷ Ibid., III, p. 402.

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⁸ Majjhima, II, p. 209.

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⁹ See Majjhima, I, pp. 39, 175, 205; II, pp. 147, 177, 208, 209; Digha, III, p. 81; Saṃyutta, I, pp. 177 ff.; Aṅguttara, I, pp. 158 ff.

Paribbājakas of Kosala

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Like other countries, Kosala had also many paribbāja-kārāmas¹⁰ the most frequented of which was the one provided by queen Mallikā at Sāvatthi.¹¹ Buddha and his disciples, and even sometimes, his lay-disciples¹² visited these ārāmas, eagerly heard the views of these paribbājakas, and expressed their disapproval of those views if they thought it necessary to do so. There were also occasions when the paribbājakas approached Buddha for removing their doubts. As the result of these interviews we hear of paribbājakas like V e k h a n a s s a¹³ and Poṭṭhapāda¹ becoming lay-devotees of Buddha. The former had a talk with him on parama-vaṇṇa, kāmaguṇa, and lack of knowledge about the ultimates among certain teachers, while the latter discussed with him several topics, e.g. perception (saññā) and its cessation (nirodha), distinction between perception (saññā) and knowledge (ñāṇa), different soul-theories and so forth. Channo did not find much difference between his views and those of Ānanda regarding the removal of rāga, dosa and moha.² The high estimation in which Buddha was held by some of the paribbājakas is evident from the reply given by Pilotika to Jānussoṇi’s query about Buddha’s erudition, “Whom am I to judge of the knowledge of Samaṇa Gotama, who am I to be able to praise him; he is the praised of the praiseworthy, the best of gods, of men; whoever approaches him for disputation whether he be a brāhmaṇa, khattiya, gahapati or samaṇa-paṇḍita, he comes back satisfied with the exposition of his dhamma.”³ From these remarks it need not be supposed that Buddha had an unqualified success among the paribbājakas as there were many members of the class who would never recognise the excellences of the religion.

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¹⁰ Aṅguttara, IV, p. 378; V, p. 48 “aññatitthiyānaṃ paribbājakānaṃ ārāmo”

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¹¹ Majjhima, II, p. 22 “Samayappavādaka tindukācīro ekasālako Mallikāya ārāmo”

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¹² Ibid., II, p. 23.

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¹³ Ibid., II, p. 40. He was the founder of a brāhmaṇical paribbājaka order.

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¹ Digha, I, p. 178. See also Buddhistic Studies, pp. 101, 108-9.

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² Aṅguttara, I, p. 215.

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³ Majjhima, I, p. 175.

King Pasenadi

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Buddha resided here for twentyone vassas in addition to many visits paid to it at other times, so king Pasenadi got many opportunities of meeting him and holding with him conversation on religious topics. From the references to Pasenadi in the Nikāyas, it is evident that the king was a follower of the brāhmanic religion, had the brāhmaṇa Bāvari as his first purohita, and celebrated sacrifices involving slaughter of hundreds of animal victims.¹ One of his queens M a l l i k ā, and his two sisters S o m ā and S a k u l ā, were devotees of Buddha.² Queen Mallikā was once addressed by Buddha regarding the qualities which distinguish one woman from another³ while Princess Sumanā listened to a sermon on the merit of making gifts.⁴ It was probably through the influence of these ladies combined with the occasional instructions from Buddha that the mind of the king was gradually softened towards Buddhism. Later on he declared himself a lay-devotee of Buddha and showed signs of his devotion by occasional gifts to the members of the Order. On the death of Queen Mallikā he repaired to Buddha for words of consolation.⁵ In the latter part of his life he expressed his highest admiration (dhammanvaya) for Buddha and his Saṅgha.⁶

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¹ Samyutta, I, pp. 75-6; Sutta Nipāta, p. 192.

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² Majjhima, II, pp. 108, 125-6.

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³ Aṅguttara, II, p. 202.

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⁴ Ibid, III, p. 32

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⁵ Ibid., III, p. 57.

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⁶ Majjhima, II, p. 120.

Lay-devotees of Kosala

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Though the infant religion could not at first secure patronage from the king, it did from A n ā t h a p i ṇ ḍ i k a a great magnate and the High Treasurer of the realm. His valuable advice combined with pecuniary help made it possible for the religion to strike its root deep into the soil of Kosala. It was he who organised the delivery of a few discourses by Buddha to lay-people regarding the duties of house-holders and the place occupied by them under his religion. It was these discourses that served as a guide to the house-holders in the performance of their duties as lay-Buddhists.⁷ Thus it was through the efforts of Anāthapiṇḍika that a place was assigned by Buddha to the lay-Buddhists in the framework of his religion.

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⁷ Aṅguttara, V, p. 1.

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The lay-devotee, who as a supporter of Buddhism ranked next to Anāthapiṇḍika in importance, was Visākhā, daughter of a seṭṭhi of Sāketa, and wife of the son of a rich seṭṭhi of Sāvatthi. She persuaded her father-in-law Migāra and other members of the family to give up their faith in the doctrines of Nigaṇṭha Nāṭaputta and adopt those of Buddha. Her anxiety for the comforts of the monks and nuns had become proverbial.¹ She built the Pubbārāma monastery where Buddha resided for six vassas. It was at her instance that many of the Vinaya rules for both the bhikkhus and bhikkhunīs were framed. Several discourses were delivered by Buddha and his disciples for her benefit.

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¹ Mahāvagga, viii, 15. 7.

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A few other noteworthy lay-converts of Kosala whose names may be mentioned in this connection are Gaṇaka Moggallāna,² Pañcakaṅga ṭhapati,³ Isidatta and Purāṇa ṭhapati⁴ who were all high state-officials; Sālha, grandson of Migāra, and Rohaṇa, grandson of Pekhuṇiya, who paid occasional visits to Pubbārāma and listened to discourses.⁵

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² Majjhima, III, p. 1.

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³ Ibid., I, p. 396.

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⁴ Ibid., II, p. 123.

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⁵ Aṅguttara, I, p. 193.

Conversion of Aṅgulimāla

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A notable incident connected with Buddha's missionary work in Kosala is the radical change brought about in the life of Aṅgulimāla who was so turbulent that even the king of the realm could not restrain him. He turned a bhikkhu and ultimately reached arahatship. This conversion made a great impression upon the minds of the people of Kosala as also of the king,⁶ and helped greatly the propagation of the religion.

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⁶ Majjhima, II, p. 23.

Important Sites in Kosala

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This sketch of the spread of Buddhism in Kosala would not be complete without a reference to at least some of the various centres established within the territory for facilitating the propagation of the religion and the pursuit of spiritual exercises by the bhikkhus.

Sāvatthi

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The first city that rises in our minds is Sāvatthi which could boast of two of the richest monasteries in India at the time, viz., J e t a v a n a of Anāthapiṇḍika and P u b b ā r ā m a Migāramātupāsāda of Visākhā.¹ With the fabulous wealth of Anāthapiṇḍika, the pleasure-garden of Prince Jeta was purchased, and on it was erected the magnificent monastery called J e t a v a n a v i h ā r a or J e t ā r ā m a replete with all kinds of rooms required for the well-being of a Saṅgha.²

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¹ This was situated outside the eastern gate of Sāvatthi.

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² See Infra.

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In the building and the ceremony of dedication of J e t ā r ā m a, Prince Jeta, King Pasenadi and several rich seṭṭhis took part along with Anāthapiṇḍika. Buddha, it is said, spent as many as nineteen vassas at Jetavana, delivering eight hundred and forty-four suttas,³ and formulating the major portion of the Vinaya code. The other monastery which could vie with Jetavana is P u b b ā r ā m a where Buddha passed six vassas, and it is said that while staying at Jetavana, Buddha often passed the day or night at Pubbārāma. This monastery was built by Visākhā and named after her father-in-law Migāra and herself who was fondly called Migāramātā. The erection of Pubbārāma, it is said, was made under the supervision of Moggallāna, but it seems that the name of Moggallāna has been drawn in by way of a parallel to Sāriputta who supervised the erection of Jetavana.¹ It was situated six to seven miles to the north-east of Jetavana and could accommodate a large number of monks and nuns in its numerous chambers while it afforded facilities for deep meditation in its secluded cells. On account of the amenities of monk-life available here, it was a favourite resort of Buddha and his disciples.

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³ Malalasekera, *Dict. of Pali Proper Names*, pp. 965, 1127.

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¹ Malalasekera, *Dictionary of Pali Proper Names*, p. 628

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Andhavana, another monastery situated at a short distance to the north-west of Jetavana Vihāra, ranks next to Pubbārāma in the provision of facilities to monks and nuns for meditation and spiritual exercises. It has been specially mentioned in the Saṃyutta-nikāya as a resort of nuns of Āḷavi (a suburb of Sāvatthi), who, seeking solitude, used to come to this monastery.

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Rājakārāma was the fourth monastery built opposite to Jetavana by king Pasenadi. Several sermons of the Saṃyutta-nikāya were delivered here.²

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² *Saṃyutta*, V, pp. 60 ff; *Majjhima*, III, p. 271.

Sāketa

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Sāketa was the town next in importance to Sāvatthi, and was situated at a distance of seven leagues from Sāvatthi. It was founded by Visākhā’s father, Dhanañjaya, a rich seṭṭhi. There were on its outskirts three monasteries, known as Añjanavana, Kāḷakārāma and Tikaṇṭakivana. Añjanavana was originally a deer-park of the kings of Kosala. Here Buddha met the paribbājaka Kuṇḍaliya³ and delivered a discourse on the restraint of sense-organs, *satipaṭṭhāna* and *bojjhaṅga*. Kāḷakārāma was built by Kāḷaka who gave up his faith in Nigaṇṭha Nāṭaputta and became a Buddhist. Buddha delivered here a discourse on his omniscience.¹ Tikaṇṭakivana was a grove near Sāketa. Here Sāriputta, Moggallāna and Anuruddha had a talk regarding the qualities which make a *sekha* (one aspiring for Arhathood)² while Buddha delivered here a discourse on the removal of misconceptions.³

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³ *Saṃyutta*, V, p. 73.

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¹ *Aṅguttara*, II, p. 25.

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² *Saṃyutta*, V, p. 175.

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³ *Aṅguttara*, III, p. 169.

Āḷavi

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Āḷavi stood on the way from Sāvatthi to Rājagaha,⁴ at a distance of thirty yojanas from Sāvatthi. Buddha passed here the sixteenth *vassa* at the *Aggāḷava* shrine, which was originally a pre-Buddhistie place of worship, and later on converted into a Buddhist hermitage. Vaṅgīsa, a distinguished monk, used to live at this place.⁵ At Āḷavi, Gomagga Siṃsāpavana was another hermitage where was delivered the *Pāyāsi-sutta*.⁶ It was the residence of Kumāra Kassapa, and was located to the north of Setavyā, near which was Ukkaṭṭhā.

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⁴ *Vinaya*, II, pp. 170-5: Sāvatthi Kiṭāgiri-Āḷavi.

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⁵ *Sutta Nipāta*, 59 f.; *Saṃyutta*, I, 185-6, 187.

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⁶ *Dīgha*, II, 316.

Ukkaṭṭhā

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Ukkaṭṭhā is better known as the village given by Pasenadi to Pokkharasādi as *brahmadeyya*. Here at Subhagavana Buddha delivered his famous discourse, the *Mūlapariyāyasutta*,⁷ in which he explained what he really meant by *anatta* and *nibbāna*. The same idea is further developed in the *Brahmamimantaka-sutta*,¹ in which, however *viññāṇa* is described as infinite.² In this hermitage there was provision for the residence of both monk and nuns.

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⁷ *Majjhima*, I, p. 1.

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¹ *Majjhima*, I, p. 329.

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² *Viññāṇaṃ anidassanam anantam sabbato pabham*. Cf. *Kevaddha sutta* in *Digha*. I, p. 211 f.

Kesaputta of the Kālāmas

v1.c14.s3.t12.1

Though as a tribe the Kālāmas of Kesaputta, a town of Kosala, were not very prominent, but in the history of Buddhism, their place is not insignificant, because Ārāḍa, a Kālāma, was a teacher of Siddhattha while Bharaṇḍu, another Kālāma, was not only a co-disciple of Siddhattha but offered him shelter at his *āśrama* at Kapilavatthu.³ A group of suttas in the *Aṅguttara-nikāya* is located here.⁴

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³ See *Infra*, p. 171.

v1.c14.s3.t12.3

⁴ *Aṅguttara*, I, p. 188 f.

v1.c14.s3.t12.4

Among other sites of Kosala, where Buddha stopped and delivered discourses, the names of the following may be mentioned; P a ṅ k a d h ā; E k a s ā l ā; N a l a k a p ā n a; and V e ḷ u d v ā r ā.⁵

v1.c14.s3.t12.5

⁵ See Malalasekera, *op. cit.*, *sv*.

Cites (19)