Early Monastic Buddhism v1.c14.s5.t3.2

v1.c14.s5.t3.2

In spite of active oppositions of the Jainas, Buddha continued his work of conversion in right earnest. The high encomiums showered on Buddha by the Licchavis at a meeting of their assembly, the feeling of wonder expressed by Mahānāma at the sudden change of the Licchavi youths under Buddha’s influence,² and the desire of Oṭṭhaddha Licchavi with a large retinue to listen to Buddha’s discourses,³ show that Buddha could create a favourable impression on the minds of the local people and achieve some success in his missionary activities. As a mark of their devotion to Buddha they dedicated to him not only the Mahāvana Kūṭāgārasālā but also a large number of Ceṭiyas which were also highly appreciated by him as places for meditation.¹ Of these Ceṭiyas, the one at Gosingasālavana was particularly liked by him and his chief disciples Sāriputta and Moggallāna who passed there many a day in meditation.² The conversions made by Buddha among the Licchavis were not commensurate with the acts of generosity mentioned above, as the cases of conversion mentioned in the Nikāyas are not many. Ānanda’s exclusion of Vesālī from the list of places where the lay-devotees lived in large numbers also point to the same conclusion.³ The names of Mahāli, Mahānāma, Ugga-Gahapati, Nandaka the minister, Piṅgiyāni brāhmaṇa and a few others are mentioned as converts to Buddhism. Oṭṭhaddha Licchavi and Bhaggava paribbājaka were much impressed by the teachings of Buddha but they did not adopt the religion. On account of the attachment of Sunakkhatta Licchaviputta to other beliefs and practices, Buddha had to be disappointed in him. He joined the order as a bhikkhu and remained as such for about three years. He expected to see the exhibition of Buddha’s miraculous powers and to have from him the solution of some of the indeterminable problems, all of which Buddha deliberately avoided on principle. This exasperated Sunakkhatta who left the order and commenced speaking ill of it broadcast. This disparagement by Sunakkhatta became the topic of many discussions between Buddha and the Licchavis to whom he explained his position by stating that the benefits of the religion could not be derived by one who had attachment to other teachers and their doctrines and practices.¹