Chapter Six
Returning Home
The Canon’s account of the Buddha’s return home to visit his family after his awakening is fairly piecemeal. Later literature, beginning with the commentaries, tried to fill in many of the blanks, imagining some of the more personal and dramatic scenes, such as the Buddha’s first encounters with his father; with his stepmother and maternal aunt, Mahāpajāpatī Gotamī; and with his wife. But with only a few exceptions, the Canon limits its accounts to incidents that carried lessons in Dhamma & Vinaya.
This chapter begins with one of the few exceptions: a poem attributed to Ven. Kāludāyin, a monk not otherwise identified in the Vinaya or the four nikāyas. The Commentary asserts that, as a lay person, he was sent by the Buddha’s father to invite the Buddha to return home. On arriving in the Buddha’s presence, he first asked for the Acceptance, and then recited the first part of this poem. Whatever the facts of the case, the connection with the Buddha’s father seems likely, in that Ven. Kāludāyin, in the second part of this poem, is addressing him at the time of the Buddha’s return, perhaps to make Suddhodana favorably inclined to receive his son.75
Covered in embers now are the trees,
shedding their canopy, lord, in search of fruit.
As if flaring up, they glow.
The time, great hero, partakes of savors.
The trees in bloom, delightful,
waft delights
all around, in all directions,
dropping their petals in hope of fruit.
Now, O hero, is the time to set forth.
Neither too cold nor too hot:
Pleasant the season, lord, fit for a journey.
Let them see you—the Sakyans & Koliyans—
facing west, crossing in the Rohiṇī.76
In hope they plow the field.
In hope the seed is sown.
In hope do merchants go to sea,
bringing back wealth.
Let the hope in which I stand bear fruit.77
Again & again they sow the seed.78
Again & again the deva-kings rain.
Again & again farmers plow the fields.
Again & again grain comes to the kingdom.
Again & again beggars wander.
Again & again lords of giving give.
Again & again having given, the lords of giving
again & again go to the heavenly place.
* * *
Truly, an enlightened79 one of deep discernment
cleanses, back for seven generations,
the family in which he’s born.
I would imagine you to be Sakka,80 the deva of devas
for you engendered a sage truly named.
Suddhodana is the name of the Great Seer’s father,
and Māyā name of the Buddha’s mother81
who, having nurtured the bodhisatta with her womb,
at the breakup of the body, rejoices in the threefold deva realm.82
She, Gotamī, having passed away,
having fallen away from here,
is now endowed with heavenly sensual pleasures.
She rejoices in the five strings of sensuality,
surrounded by those groups of devas.
The Canon indicates that Nanda, the Buddha’s half brother, was ordained as a monk during the Buddha’s first visit home, although it does not tell the circumstances of his ordination. Later traditions filled in this blank in great detail. However, the Canon does tell of how Rāhula, the Buddha’s son, received the Going-forth at this time.
Then the Blessed One, having stayed at Rājagaha as long as he liked, set out on a wandering tour toward Kapilavatthu and, traveling by stages, arrived at Kapilavatthu. There he stayed among the Sakyans near Kapilavatthu in the Banyan Park.
Then, early in the morning, the Blessed One—having adjusted his under robe and carrying his bowl & outer robe—went to the residence of Suddhodana the Sakyan and, on arrival, sat down on a seat laid out.
Then the queen, Rāhula’s mother, said to Prince Rāhula, “Rāhula, that’s your father. Go and ask for your inheritance.”
So Prince Rāhula went to the Blessed One and, on arrival, stood in front of him, (saying,) “Contemplative, your shadow is pleasant.”
Then the Blessed One, getting up from his seat, left.
So Prince Rāhula followed along behind the Blessed One, (saying,) “Contemplative, give me my inheritance. Contemplative, give me my inheritance.”
Then the Blessed One addressed Ven. Sāriputta, “In that case, Sāriputta, give Prince Rāhula the Going-forth.”
“How should I give Prince Rāhula the Going-forth, lord?”
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow the Going-forth for a novice by means of the three goings for refuge.”…
So Ven. Sāriputta gave Prince Rāhula the Going-forth.
Then Suddhodana the Sakyan went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One, “Lord, I have one favor to ask of the Blessed One.”
“Tathāgatas have gone beyond favors, Gotama.”
“One that is allowable & blameless.”
“Say it, Gotama.”
“When the Blessed One went forth, lord, I suffered not just a little. Likewise for Nanda, and exceedingly so for Rāhula. Lord, love for a son cuts through the outer skin. Having cut through the outer skin, it cuts through the inner skin. Having cut through the inner skin, it cuts through the flesh. Having cut through the flesh, it cuts through the tendon. Having cut through the tendon, it cuts into the bone. Have cut into the bone, it penetrates the bone marrow and stays there. It would be good, lord, if the Masters didn’t give the Going-forth to sons without the parents’ permission.”
Then the Blessed One instructed, urged, roused, & encouraged Suddhodana the Sakyan with a Dhamma talk.
Having been instructed, urged, roused, & encouraged by the Blessed One with a Dhamma talk, Suddhodana the Sakyan got up from his seat and, having bowed down to the Blessed One, circumambulated him, keeping him to his right, and left.
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, a son without permission from his parents should not be given the Going-forth. Whoever should give it: an offense of wrongdoing.” — Mv 1:54
We do not know how many times the Buddha returned to visit Kapilavatthu. It may have been on this first trip, or on a later one, that a great convocation of devas occurred.
I have heard that on one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Great Forest, together with a large Saṅgha of approximately five hundred monks, all of them arahants. And most of the devatās from ten world-systems had gathered in order to see the Blessed One & the Saṅgha of monks.
A verse of tribute, composed in an archaic style, lists the names of many of the devas who had come, along with two events that occurred during the convocation.
Then there have also come nāgas
from Lake Nābhasa, Vesālī & Tacchaka:
Kambalas, Assataras, Pāyāgas, & their kin.
And from the River Yāmuna
comes the prestigious nāga, Dhataraṭṭha.
The great nāga Erāvaṇṇa:
He, too, has come to the forest meeting.
They who swoop down swiftly on nāga kings,
divine, twice-born, winged, their eyesight pure:
(Garuḍas) came from the sky to the midst of the forest.
Citra & Supaṇṇa are their names.
But the Buddha, giving safety to the nāga kings,
made them secure from Supaṇṇa.
Addressing one another with affectionate words,
the nāgas & Supaṇṇas made the Buddha their refuge.
* * *
When all these devas with Indras & Brahmās had come,
Māra’s army came as well.
Now look at the Dark One’s foolishness!
[He said:] “Come seize them! Bind them!
Tie them down with passion!
Surround them on every side!
Don’t let anyone at all escape!”
Thus the great warlord urged on his dark army,
slapping the ground with his hand,
making a horrendous din, as when
a storm cloud bursts with thunder,
lightning, & torrents of rain.
But then he withdrew—enraged,
with none under his sway.
Realizing all this,
the One-with-Eyes felt moved to speak.
The Teacher then said to them,
disciples delighting in his instruction,
“Māra’s army has approached. Detect them, monks!”
Listening to the Awakened One’s instruction,
they made an ardent effort.
The army retreated from those without passion,
without raising even a hair on their bodies.
Having all won the battle—prestigious, past fear—
they rejoice with all beings:
disciples outstanding among the human race. — DN 20
As time passed, many Sakyans joined the Saṅgha.
At that time the Buddha, the Blessed One, was dwelling near Anupiyā. Anupiyā is a town of the Mallans.
Now, at that time, many well known Sakyan young men were going forth, following the Blessed One who had gone forth. And at that time, Mahānāma the Sakyan and Anuruddha the Sakyan were two brothers. Anuruddha the Sakyan had been delicately brought up. He had three palaces: one for the cold season, one for the hot season, one for the rainy season. During the four months of the rainy season, he was entertained in the rainy-season palace by minstrels without a single man among them, and he did not come down once from the palace.
The thought occurred to Mahānāma the Sakyan, “At this time, many well known Sakyan princes are going forth, following the Blessed One who has gone forth. But no one in our family has gone forth from home into homelessness. What if I or Anuruddha were to go forth?”
So Mahānāma the Sakyan went to Anuruddha the Sakyan and, on arrival, said to him, “Little brother Anuruddha, at this time many well known Sakyan princes are going forth, following the Blessed One who has gone forth. But no one in our family has gone forth from home into homelessness. So then, you go forth or I’ll go forth.”
“I’m delicately brought up. I can’t go forth from home into homelessness. You go forth.”
“Come, then, little brother Anuruddha, I’ll instruct you in the subject of household life. First, the field is to be ploughed. After it’s been ploughed, it has to be planted. After it’s planted, water has to be let in. After water has been let in, it has to be directed (to the plants.) After the water has been directed, (animals and weeds) have to be removed. After having the (animals and weeds) removed, you have to have it harvested. After it’s been harvested, you have to have it gathered up. After it’s been gathered up, a haystack has to be made. After a haystack has been made, it has to be threshed. After it’s been threshed, the straw has to be taken away. After the straw has been taken away, the chaff has to be winnowed. After the chaff has been winnowed, it has to be sifted. After it’s been sifted, it has to be carried up (into a granary). After it’s been carried up, in the next year you have to do the very same thing. And then the next year you have to do the very same thing.”
“The tasks aren’t finished—their end is not discerned! When are the tasks finished? When will their end be discerned? When will we rest and enjoy ourselves, provided and endowed with the five strings of sensuality?”
“Little brother Anuruddha, the tasks aren’t finished—their end is not discerned. Our parents and grandfathers died with the tasks not yet finished.”
“In that case, you instruct yourself in the subject of household life. I’m going to go forth from home into homelessness.”
So Anuruddha went to his mother and, on arrival, said to her, “Mom, I want to go forth from home into homelessness. Mom, please give me your permission to go forth from home into homelessness.”
When that was said, Anuruddha’s mother said to him, “Anuruddha, my son, you two sons of mine are dear & beloved, not loathsome. Even by death I wouldn’t want to be separated from you, so how could I give my permission for you to go forth from home into homelessness while you’re still alive?”
A second time… A third time, Anuruddha said to his mother, “Mom, I want to go forth from home into homelessness. Mom, please give me your permission to go forth from home into homelessness.”
Now at that time, Bhaddiya the Sakyan king exercised rulership over the Sakyans.84 He and Anuruddha the Sakyan were friends.
Then Anuruddha’s mother, (thinking,) “This Bhaddiya the Sakyan king, exercising rulership over the Sakyans, is Anuruddha’s friend; he wouldn’t go forth from home into homelessness,” said to Anuruddha, “Anuruddha, my son, if Bhaddiya the Sakyan king goes forth from home into homelessness, then you may also go forth.”
So Anuruddha went to Bhaddiya the Sakyan king and, on arrival, said to him, “My friend, my Going-forth depends on yours.”
“Whether your Going-forth depends on mine or not, my friend, may it come about. I’m on your side. Go forth as you like.”85
“Come, my friend, let’s both go forth from home into homelessness.”
“My friend, I can’t go forth from home into homelessness, like the (other) Sakyans. Whatever else I’m able to do for you, I’ll do for you. You go forth.”
“My friend, my mother said to me, ‘Anuruddha, my son, if Bhaddiya the Sakyan king goes forth from home into homelessness, then you may also go forth.’ My friend, this statement was spoken by you, ‘Whether your Going-forth depends on mine or not, my friend, may it come about. I’m on your side. Go forth as you like.’ Come, my friend, let’s both go forth from home into homelessness.”
At that time, people spoke the truth and were true to their word.
So Bhaddiya the Sakyan king said to Anuruddha, “Wait, my friend, for seven years. After seven years we’ll both go forth from home into homelessness.”
“My friend, seven years is too long. I can’t wait seven years.”
“My friend, wait six years… five years… four years… three years… two years… one year. After one year we’ll both go forth from home into homelessness.”
“My friend, one year is too long. I can’t wait one year.”
“Wait, my friend, for seven months. After seven months we’ll both go forth from home into homelessness.”
“My friend, seven months is too long. I can’t wait seven months.”
“My friend, wait six months… five months… four months… three months… two months… one month… half a month. After half a month we’ll both go forth from home into homelessness.”
“My friend, half a month is too long. I can’t wait half a month.”
“My friend, wait for seven days, while I hand over rulership to my sons & brothers.”
“My friend, seven days isn’t long. I’ll wait.”
Then Bhaddiya the Sakyan king, Anuruddha, Ānanda, Bhagu, Kimbila, & Devadatta, with Upāli the barber as the seventh, headed out to the parade ground—as they had done in the past—with a four-fold army.
Having gone far, sending the army back, they went down into another country, removed their ornaments and, bundling them up in an upper cloth, said to Upāli the barber, “I say, Upāli, go back. This much is enough for your livelihood.”
As Upāli the barber was going back, the thought occurred to him, “These Sakyans are fierce. (Thinking,) ‘The princes were struck down by him,’ they could even have me killed. Now, these Sakyan princes are going to go forth from home into homelessness, so why shouldn’t I?”
Loosening the bundle and hanging the contents up on a tree, saying, “Whoever sees this, it’s given. Take it,” he went to the Sakyan princes. They saw Upāli the barber coming from afar and, on seeing him, said to him, “I say, Upāli, why have you come back?”
“Just now, young masters, as I was going back, the thought occurred to me, ‘These Sakyans are fierce. (Thinking,) “The princes were struck down by him,” they could even have me killed. Now, these Sakyan princes are going to go forth from home into homelessness, so why shouldn’t I?’ So I loosened the bundle and hung the contents up on a tree, saying, ‘Whoever sees this, it’s given. Take it.’ Then I came back again.”
“Well done, I say, Upāli, and that you didn’t go back. The Sakyans are fierce. (Thinking,) ‘The princes were struck down by him,’ they could even have had you killed.”
So the Sakyan princes, taking Upāli the barber along, went to the Blessed One and, on arrival, bowed down to him and sat to one side.
As they were sitting there, the Sakyan princes said to the Blessed One, “Lord, we Sakyans tend to be conceited. This is our barber, Upāli, our longtime servant. May the Blessed One give him the Going-forth first. We will bow down to him, rise up to greet him, salute him with hands raised palm-to-palm over the heart, and perform other forms of respect to him. In this way, the Sakyan-conceit of us Sakyans will be humbled.
So the Blessed One gave Upāli the barber the Going-forth first, and afterwards the Sakyan princes.
Then Ven. Bhaddiya realized the three knowledges86 during that very Rains.
Ven. Anuruddha gave rise to the divine eye.
Ven. Ānanda realized the fruit of stream-entry.
Devadatta produced run-of-the-mill supranormal powers.87
At that time, Ven. Bhaddiya, on going to the wilderness, to the root of a tree, or to an empty dwelling, would repeatedly exclaim, “Oh, what bliss! Oh, what bliss!”
Then several monks went to the Blessed One and, on arrival, bowed down and sat to one side.
As they were sitting there, they said to the Blessed One, “Lord, Ven. Bhaddiya, on going to the wilderness, to the root of a tree, or to an empty dwelling, repeatedly exclaims, ‘Oh, what bliss! Oh, what bliss!’ Doubtless Ven. Bhaddiya is living the holy life very unsatisfied. Either that or, remembering the pleasures of his former kingship—when having gone to the wilderness, the root of a tree, or an empty dwelling—he repeatedly exclaims, ‘Oh, what bliss! Oh, what bliss!’”
So the Blessed One addressed a certain monk, “Go, monk, and address the monk Bhaddiya in my name, ‘The teacher calls you.’”
Responding, “Yes, Lord,” to the Blessed One, the monk went to Ven. Bhaddiya and, on arrival, said to him, “Friend Bhaddiya, the Teacher calls you.”
Responding, “Yes, friend,” to the monk, Ven. Bhaddiya went to the Blessed One. On arrival he bowed down and sat to one side.
As he was sitting there, the Blessed One said to him, “Is it true what they say, Bhaddiya, that—when having gone to the wilderness, to the root of a tree, or to an empty dwelling—you repeatedly exclaim, ‘Oh, what bliss! Oh, what bliss!’?”
“Yes, lord.”
“What compelling reason do you have in mind that—on going to the wilderness, to the root of a tree, or to an empty dwelling—you repeatedly exclaim, ‘Oh, what bliss! Oh, what bliss!’?”
“Before, lord, when I was a king, I had guards posted within and without the royal apartments, within and without the city, within and without the countryside. But even though I was thus guarded, thus protected, I dwelled in fear—agitated, distrustful, & afraid. But now, on going alone to the wilderness, to the root of a tree, or to an empty dwelling, I dwell without fear, unagitated, confident, & unafraid—unconcerned, unruffled, living off the gifts of others, with my mind like a wild deer. This is the compelling reason I have in mind that—on going to the wilderness, to the root of a tree, or to an empty dwelling—I repeatedly exclaim, ‘Oh, what bliss! Oh, what bliss!’”
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
“From whose heart
there is no provocation,
and for whom becoming & non-becoming
are overcome,
he— beyond fear,
blissful,
with no grief—
is one the devas can’t see.” — Cv 7:1
Meanwhile, the Buddha was careful to give his son a thorough grounding in the basic principles of the Dhamma.
I have heard that on one occasion the Blessed One was dwelling near Rājagaha, at the Bamboo Forest, the Squirrels’ Feeding Ground.
At that time Ven. Rāhula88 was dwelling at the Mango Stone. Then the Blessed One, arising from his seclusion in the late afternoon, went to where Ven. Rāhula was staying at the Mango Stone. Ven. Rāhula saw him coming from afar and, on seeing him, set out a seat & water for washing his feet. The Blessed One sat down on the seat set out and, seated, washed his feet. Ven. Rāhula, bowing down to the Blessed One, sat to one side.
Then the Blessed One, having left a little bit of water in the water dipper, said to Ven. Rāhula, “Rāhula, do you see this little bit of left-over water remaining in the water dipper?”
“Yes, sir.”
“That’s how little of a contemplative89 there is in anyone who feels no shame at telling a deliberate lie.”
Having tossed away the little bit of left-over water, the Blessed One said to Ven. Rāhula, “Rāhula, do you see how this little bit of left-over water is tossed away?”
“Yes, sir.”
“Rāhula, whatever there is of a contemplative in anyone who feels no shame at telling a deliberate lie is tossed away just like that.”
Having turned the water dipper upside down, the Blessed One said to Ven. Rāhula, “Rāhula, do you see how this water dipper is turned upside down?”
“Yes, sir.”
“Rāhula, whatever there is of a contemplative in anyone who feels no shame at telling a deliberate lie is turned upside down just like that.”
Having turned the water dipper right-side up, the Blessed One said to Ven. Rāhula, “Rāhula, do you see how empty & hollow this water dipper is?”
“Yes, sir.”
“Rāhula, whatever there is of a contemplative in anyone who feels no shame at telling a deliberate lie is empty & hollow just like that.
“Rāhula, it’s like a royal elephant: immense, pedigreed, accustomed to battles, its tusks like chariot poles. Having gone into battle, it uses its forefeet & hindfeet, its forequarters & hindquarters, its head & ears & tusks & tail, but keeps protecting its trunk. The elephant trainer notices that and thinks, ‘This royal elephant has not given up its life to the king.’ But when the royal elephant… having gone into battle, uses its forefeet & hindfeet, its forequarters & hindquarters, its head & ears & tusks & tail & his trunk, the trainer notices that and thinks, ‘This royal elephant has given up its life to the king. There is nothing it will not do.’
“In the same way, Rāhula, when anyone feels no shame in telling a deliberate lie, there is no evil, I tell you, he will not do. Thus, Rāhula, you should train yourself, ‘I will not tell a deliberate lie even in jest.’
“What do you think, Rāhula: What is a mirror for?”
“For reflection, sir.”
“In the same way, Rāhula, bodily actions, verbal actions, & mental actions are to be done with repeated reflection.
“Whenever you want to do a bodily action, you should reflect on it: ‘This bodily action I want to do—would it lead to self-affliction, to the affliction of others, or to both? Would it be an unskillful bodily action, with painful consequences, painful results?’ If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful bodily action with painful consequences, painful results, then any bodily action of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction… it would be a skillful bodily action with pleasant consequences, pleasant results, then any bodily action of that sort is fit for you to do.
“While you are doing a bodily action, you should reflect on it: ‘This bodily action I am doing—is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful bodily action, with painful consequences, painful results?’ If, on reflection, you know that it is leading to self-affliction, to the affliction of others, or to both… you should give it up. But if on reflection you know that it is not… you may continue with it.
“Having done a bodily action, you should reflect on it: ‘This bodily action I have done—did it lead to self-affliction, to the affliction of others, or to both? Was it an unskillful bodily action, with painful consequences, painful results?’ If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful bodily action with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to a knowledgeable companion in the holy life. Having confessed it… you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction… it was a skillful bodily action with pleasant consequences, pleasant results, then you should stay mentally refreshed & joyful, training day & night in skillful qualities.
[Similarly with verbal actions.]
“Whenever you want to do a mental action, you should reflect on it: ‘This mental action I want to do—would it lead to self-affliction, to the affliction of others, or to both? Would it be an unskillful mental action, with painful consequences, painful results?’ If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful mental action with painful consequences, painful results, then any mental action of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction… it would be a skillful mental action with pleasant consequences, pleasant results, then any mental action of that sort is fit for you to do.
“While you are doing a mental action, you should reflect on it: ‘This mental action I am doing—is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful mental action, with painful consequences, painful results?’ If, on reflection, you know that it is leading to self-affliction, to the affliction of others, or to both… you should give it up. But if on reflection you know that it is not… you may continue with it.
“Having done a mental action, you should reflect on it: ‘This mental action I have done—did it lead to self-affliction, to the affliction of others, or to both? Was it an unskillful mental action, with painful consequences, painful results?’ If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful mental action with painful consequences, painful results, then you should feel distressed, ashamed, & disgusted with it. Feeling distressed, ashamed, & disgusted with it, you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction… it was a skillful mental action with pleasant consequences, pleasant results, then you should stay mentally refreshed & joyful, training day & night in skillful qualities.
“Rāhula, all those contemplatives & brahmans in the course of the past who purified their bodily actions, verbal actions, & mental actions, did it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way.
“All those contemplatives & brahmans in the course of the future who will purify their bodily actions, verbal actions, & mental actions, will do it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way.
“All those contemplatives & brahmans at present who purify their bodily actions, verbal actions, & mental actions, do it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way.
“Thus, Rāhula, you should train yourself: ‘I will purify my bodily actions through repeated reflection. I will purify my verbal actions through repeated reflection. I will purify my mental actions through repeated reflection.’ That’s how you should train yourself.”
That is what the Blessed One said. Gratified, Ven. Rāhula delighted in the Blessed One’s words.90 — MN 61
