1

Assignment.
BD/2002/002
Rev. Adicca Saimtip

Evaluated the services rendered by the Buddha’s leading disciples for

the progress of Buddhism in India both monks and nuns

Introduction

In the 6th century B.C. in India there were many forms of religion tried to gain
liberation from suffering. All of them had their origin in the speculative thought of
primitive men. As the means of the soul’s salvation people engaged themselves in various
religious practices, some killing animals, even human beings, by way of sacrifice to
various gods, and praying them to grant them immortal happiness. Some seeing the
futility and wickedness of those practices, left their home life and became wandering
ascetics and some were musing under trees and in caves.

Others naked, sleepless and exposing themselves to cold and hear, tortured
themselves as the punishment for their previous bad Kamma or tried to burn out their
passions by sitting in the midday sun with fires all round them. Some, in relation to the
idea that water is the first element of the universe as conceived by the Upanishads, and
also by Thales of the Ionian school, thought that it is the purifying element, and used to
go to holy rivers daily to cleanse themselves of their sin. Others worshipped the sun and
thought that the world where the sun resides is immortal. Some worshipped fire with the
idea that it was the primordial principle. It was their belief that out of fire all things have
emerged and into it all must return.

When the Buddha appeared in the 6th century B.C the world was teeming with
such fantastic thoughts and beliefs. The sixth century B.C was the most remarkable in all
history. Everywhere there was an intellectual and religious awakening and men’s
reasoning was displaying in a new field of thought.

In the Enlightenment of the Buddha, the world of the sixth century B.C was given
a new vision, a new evaluation of life, a final solution to the riddle of the universe.
Meditation was his path, the analysis of that inexorable law of cause and effect. One day
He attained Supreme Enlightenment with the realization of Truth of Samsāra, the wheel
of birth and death. His mind was emancipated as the glorious consummation of His long
course of practice, and experiencing the bliss of emancipation. In His first sermon to five
ascetics at Benares He explained the unsatisfactoriness in life, the cause of
unsatisfactoriness, liberation from all suffering and the path leading to liberation. It is
called the Four Noble Truths.
 2

General India background.

In the sixth century B.C, the religious life and speculation in ancient India during
the time of the Buddha centered on Magadha, an area less favored by orthodox Brahmana
than the North West. The early Buddhist scriptures give us details of the religious
conditions and philosophical views of various religious teachers who were working in
this part of India. Basically, there were tow distinct lines of religious thought. These were
forwarded on the one hand, by the Brahamanas who perpetuated the age- old sacrificial
system, and on the other hand, opposed to them, the non- Brahmana,

The Brahmanas were considered from very ancient times the custodians of
learning and religious rites and because of this were especially esteemed in society and
also enjoyed certain privileges, such as grants of Land and other gifts. There were certain
Brahmanas of Anga, Magadha and Kosala, generally referred to as the
Brahamanamahasalas’ who hid large tracts of land (brahmadeyya) granted to them by
royal charter to be beheld in perpetuity.1 In their teachings the Brahmanas maintained that
purity in this life and the next depended solely on the efficacy of the sacrificial element
and on correct performance of oblations to the gods. 2 This idea was directly opposed by
the non-Brahmana recluses of the time. They maintained that purity came from
philosophical views tradition and virtuous works and not from sacrifices.3

Those who directly opposed the BrAhamanas and their way of life came to be
referred to by the general term parivrAjaka. These ParivrajAkas, or wandering recluses,
were of very early origin. They represented a movement which was peculiar to India and
its exact origin is obscure.4 Law places the origin of the parivrAjakas movement at the
closing date of the Rig Veda.5 Dutt traces their origin to a class of partly Araynised
people in the north east of India who were opposed to the Brahmanas and were later the
forerunners of the philosophical and intellectual seers of Magadha and the area round
about.6 What ever their origin, they were a powerful set of religious mendicants who
wandered from place to place holding discussions on philosophy, ethics and mysticism.
They were not concerned with secular affairs and existed on the barest necessities of life,
depending solely on the good will of the laity for their sustenance. 7 These recluses were
widely throughout India and generally arrived in large cities in the company of traders.
Most cities of the time had provided halls for these recluses and here they gathered and
spent most of their time in religious discussion8. The fact that, in most cities, such halls of
gathering constructed for the exclusive use of the wandering groups shows the tolerant
attitude of the people in this part of India.

1
Sutta NipAta, ages 115.
2
K. I, 81, 82
3
Sn. V 1078.
4
Rhys Davids, Buddhist India page 10.
5
Historical Gleanings, page 10
6
Early Buddhist Monachism, page 35.
7
Buddhist India page 141.
8
D. II, page 2.
 3

These men were welcomed in most cities by the masses since the mendicants
provided them with interesting topics of religion and philosophy. Among them were
recluses highly esteemed in society for their learning and age. It was a custom in ancient
India that any recluse who came to a city had to be provided with the choicest food and
appropriate lodgings. This attitude is well brought out in the Mahasakuludayi sutta of the
Majjhima Nikaya which states:

“indeed it is profitable for people of Anga and Magadha, well gotten that these
leaders in religious life, heads of companies, teachers of groups well known, famous
founders of sects, esteemed by many folk, come to Rajagaha for rains residence”9.

Irrespective of any sectarian prejudices, these recluses were provided with the
best of food by the masses. Kings, minister, bankers and other wealthy folk besides
providing them with the amenities of life, went to them for religious instruction, spiritual
advice and friendly discussion. It was also considered part of royal duty to protect,
maintain and honor any person no matter to what social rank he belonged, once he
become a recluse.

The terminology used in ancient texts to designate these wandering recluse is

varied, and often conflicting. As thee e were man common traits I the lives of these
recluses, such as begging. Renunciation, celibacy and wandering, titles used to designate
these features in recluse life came to be used when referring to individual recluses or
groups thus the terms Bhikkhu,’ ‘Pabbajita’. ‘Parivrajaka’ Brahmacari were used
indiscriminately when referring to the recluses of this age. The most frequent term
denoting particular ascetics was samanabrhmana, a vague term denoting all recluses I a
general sense, it appears a confusing task to differentiate between them, and no particular
group by connotation fell into one category, since the Brahmanas, Jainas, and Buddhists
alike used either of these terms to identify their followers. It is clear that by the time of
the Buddha the term Brahmana’ had undergone much evolution and did not necessarily
denote a Vedic sacrificial priest.

In its idealistic sense Brahmana’ meant any person of virtue and noble conduct.
The attributes necessary for a person to become a Brahmana are referred to in the
Buddhist suttas as “Brahmana-karana dhamma’ and were no the same footing as the
Sramana-karana- dhamma, the qualities making a good recluse, in the Dhammapada, we
find a virtuous person identified as Brahmana, Sramana and Bhikkhu10. The term
Brahmana was used by the Buddha to designate the idea one, the Arahat (Khinasavam
arahantam tamaham brumi brahmana11). The Jatakas refer to the Arahat as the pure
Brahmana (visuddhibrahamana). A recluse unworthy of the Buddhist sangha was termed
a person in whom there was no Samana or Brahmana qualities12.

In a practical sense the Brahamana of this period was quite different from the
Brahmana of the Vedic Age. As a result of the evolution of the four Varnasrama dharmas
9
M. II , P. 204
10
dhammapada v, 392
11
dhp. V. 420.
12
Vin. I, 77.
 4

in the Post-Vedic period, the Brahmana adopted a less severs attitude to sacrifice. In the
third stage of the Asramadharma the practice of asceticism and in the fourth stage the life
of a hermit were enjoined on the Brahmanas. The Gautama Sutra, in elaborating the
Asramadharmas, specifies that the Brahmana should tend the sacrificial fire worship gods
and manes, Goblins and rishis. Other forms of conduct prescribed in these sutras
regarding food, clothing and shelter resembled those of the ParivrAjakas of the age.13
This idea is manifested I certain Buddhist works where the contemporary Brahmanas are
differentiated from the Vedic Brahmanas. In the Ambattha sutta of the Digha Nikaya
certain Brahmanas, are referred to as plunging into forest avowing that they will
henceforth live on fruits that have fallen of themselves, and build fire shrines near village
boundaries and pass their time in the service of the fire god . Buddha himself recalls to
memory the conduct of some Brahmanas who lived in the recent past who were endowed
with high morals and led spiritual lives, self restrained, penitent and cautious of their
welfare. This leads us to believe that many Brahmanas of this time had adopted religious
practices common to the other recluses irrespective of any sectarian affiliations the
exclusiveness of the Brahmana was gradually losing ground and so were most of their
religious practices. At times arrogant Brahmanas, who tried to maintain their pride of
birth and their rights to religious practices, were severely criticized and ridiculed by other
religious sects.

Of the wandering recluses of this early period there were some who practiced
asceticism in its rigorous forms, and others who were less strict. Some had adopted odd
customs and manners regarding both dress and food. One characteristic feature of all the
recluses was their nomadic life and celibacy. They were men who had forsaken all wealth
and wandered fro place to place simply clad and begging their food. For the greater part
of the year, except during the rains, they roamed about the country y seeking
conversation with others of similar views and living a life of aloofness. The only bond
that knit them to gathers was the common allegiance to a particular leader and his
teachings. Many students from various parts of the country approached these teachers to
study their religious tenets and practice the religious life under them. In a general sense
these religious sects are referred to in Buddhist works as Ganas (group) and their leaders
as Ganacariyas. There was no particular system in joining these groups and it was
customary. Whenever one was dissatisfied with the teachings of the leader, to leave that
order and join another group. We find Buddha himself at first studying under tow
prominent sages of the times, Alara Kalama and Uddaka Ramaputta, then leaving them as
he was not convinced by their teachings. Sariputta and Moggallana, tow prominent
disciples of the Buddha, were offered the opportunity of instructing the younger students
or sharing with the leader the duty of instructing the followers14.

Enlightenment One.

13
Buhler, Sacred Books of the Aryans. P 90.
14
M. I, 167.
 5

The renunciation of Prince Siddhartha was the boldest step that a man has ever
taken. According to the early Buddhist tradition believed that Prince Siddhartha
renounced at the age of 29 years15. Siddhartha was a full-blooded, young man in the
prime of life. As it was, the temptation not to abandon all he had known and loved in
order to seek the truth must have been formidable. During his final moments in the
palace, he visited his bedroom and looked at his slumbering wife and their newborn child.
The great impulse to remain and abandon his plan must have caused him agony.
Certainly those days in India, it was considered a noble thing for a man to forsake home
and loved ones to become an ascetic to lead holy life. All things considered, it would
seem that Siddhartha was right in boldly and quickly achieving his plan. He renounced
the world not for his own sake or convenience but for the sake of suffering humanity. To
him the whole of at that early age was the boldest step that a man could have ever taken.

Detachment is one of the most important factors for the attainment of

enlightenment. The attainment of enlightenment is by way of non- attachment. Most of
life’s troubles are caused by attachment. We get angry; we worry; we become greedy and
complain bitterly. All these causes of unhappiness tension, stubbornness and sadness are
due to attachment. When we investigate any trouble or worry we have, the main cause is
always attachment. Had prince Siddhartha developed his attachment towards his wife,
child, kingdom and worldly pleasures, he would never have been able to discover the
remedy for suffering making. Therefore, he had to sacrifice everything including worldly
pleasures in order to have a concentrated mind free from any distractions. In order to find
the four truths that can cure humanity form suffering.

In the eyes of this young prince, the whole world was burning with lust, anger,
greed and many other defilements which ignite the fire of our passions. He saw each and
every living being in this world, including his wife and child, suffering from all sorts of
physical and mental ailments. So determined was he to seek a solution for the eradication
of suffering amongst suffering humanity that he was prepared to sacrifice everything.

Just so brethren, as long as a Buddha, who is an Arahant, a Buddha Supreme,

arises not, there is no shining forth a great light of great radiance. But gross darkness, the
darkness of bewilderment, prevails. There is no proclaiming, no teaching, no showing
forth, no setting up, no opening up, no analysis, no making clear of the Four Noble
Truths.
“what four?

 The Noble truth of suffering,

 The Arising of Suffering,
 The ceasing of Suffering, and
 The approach to the ceasing of Suffering.

Wherefore, brethren, do you exert yourselves to realize ‘this is suffering; this is

the arising of Suffering; this is the ceasing of Suffering; this is the approach to the
ceasing of Suffering”
15
The life of Gotama the Buddha by E.H.Brewster, Pg 117
 6

It was a time when India’s social fabric was heavily encrusted with priest-craft,
self-mortification, caste to distinctions, corrupt feudalism, subjection of women and fear
of Brahmanical dominance. It was at such time that the Buddha, the most fragrant flower
of the human race, appeared in the land where saints and sages dedicated their lives in the
search for truth.

He was a great man who wielded and extraordinary influence on others even
during His life time. His personal magnetism, oral prestige and radiant confidence in his
discovery, made him a popular success. During his active life as teacher, The Buddha
enlightened many who listened to him. He attracted the high and low, rich and poor,
educated and illiterate, men and women, householders and ascetics, nobles and peasants,
he went is search of the vicious to teach, while the pure and virtuous came in search of
Him to learn. To all, he gave the gift of the truth that he had discovered. His disciples
were kings and soldiers, merchants and millionaires, beggars and courtesans, religious as
well as deluded people. When people were fighting, he made peace between them, when
they were deluded, he enlightened them. When they were inflamed with rage and lust, he
gave them the cooling water of truth. When they were forsaken and wretched, he
extended to them the infinite love of his compassionate heart.

He did not set out to remould the world. He was ‘Lokavidu’ The knower of the
world. ‘He knew the world too well to have any illusions about its nature, or the belief
that its laws could be completely refashioned to suit the desires of man. He knew that the
world does not exist for the pleasure of the ma. He knew about the nature of worldly
conditions. He realized the vicissitude of worldly life. He knew the futility of human
imagination day- dreaming about the world.

He did not encourage wishful-thinking in terms of establishing a worldly Utipia.

Rather, He told each one of the Way by which one could later conquer one’s won world-
the inner subjective world that is everyone’s private domain. In simple language, he told
us that The whole world is within us and the world is led told us that the whole world is
within us and the world is le told us that the whole world is within us and the world is
led by the mind and that mind must be trained and cleansed properly. By the mind and
that mind must be trained and cleansed properly. His teaching was basically simple and
meaning full to put an end to veil; to fulfill all good; to purify the mind. This is the advice
of all the Buddha16.
He taught the people how to eradicate ignorance. He encouraged them to maintain
freedom on the mind to think freely. Rigid rituals, rigid dogmas, blind faith and the caste
system, all had no place in His way of life. All people were one in the eyes of the
Buddha.

By every test of what he said, did and was, He demonstrated Himself to be the
pre-eminent man in His day. He declared a faith of service, a ministry of sacrifice and
achievement. He advise us to start our life from today onwards as if it is the beginning of
16
Dhammapada, 183.
 7

our life, and to fulfill our endless responsibilities and duties of daily existence here and
now without depending on others to do it for us.

He gave the world a new explanation of the universe. He gave a new vision of
eternal Happiness, the achievement of perfection in Buddha-hood He pointed out the way
to the permanent state beyond all impermanency the way to Nibbana the final deliverance
from the misery of existence.

Growth of Bhikkhu Order.

The Order of monks started with the admission and ordination of the group of five
ascetic monks (Pañcavaggiya) at the Deer Park in Isipatana (Sarnath) near the Basra in
India when the Buddha preached the Dhammacakkapavattana sutta to them and it was for
the first establishment of bhikkhu Order. Ere long, when another fifty-five youths headed
by a wealthy man named Yassa entered the order the number of bhikkhus was increased
to sixty. Both the novices and higher ordinations of these sixty monks were granted by
the Buddha himself with the following words; “Come Monks, well-proclaimed is the
Dhamma: live the noble life (brahmacariya) for the complete overcoming all sorrow”.
Any body could become a Paribbajaka at any stage in life, irrespective of even caste
distinction. They were searcher of truth, without very strong dogmatic beliefs. These are
also the features of Buddhist Sangha which was subsequently conversed the three
Kassapa brothers named Gaya Kassapa, Nadi Kassapa and Uluvera Kassapa, along with
thousand of their disciples. From there onward the number of Sangha began to grow and
extent the massage of the Master into different parts of India.
The Buddha in order to preach his religion he went to different places and brings
many people to come in Order as novices and Upasampada. During the time of the
Buddha Buddhism spread and firmly established in a wide area from Kajangala and
Campa on the East to Veranja and Avanti on the West, and from Rajagaha and Varanasi
to Kusambi, Sravasti and Saketa on the North. Dr. A. C. Banerjee writes that Buddhism
was not confined to the limits of Majjhimadesa toward the east is it had spread to
Kajangala, to the west to Veranja close to Madhura and to the north to the land of the
Kuru.

Before the advance of the Buddhism Brahmanism was the leading the religion of
the country of India. Gradually, the people interested of the Buddha's simple method of
the preaching, miraculous power and new ideas, in his religion prayed so significant role
in the minds of people. Then they gave up their old religious, philosophical ideas and
embraced the new religion of the Buddha. They accepted and supposed to the Buddha’s
religion development.

Spread of Buddhism

Here as mention bellow is the name where the teachings of Buddha prevailed in the
time of the Buddha alive.
1. KAsI
 8

2. Rajagaha
3. GayA and UrurelA
4. NalandA
5. Kosala
6. Savatthi
7. Kapilavatthu
8. VesAlI
9. KusinArA and PavA
10. Kosambi
11. AvantI

The first times the Buddha gave a sermon to the PaGcavaggiyas at Kasi, and form
the first Sangha here at once. He converted Yassa, his four friends, and fifty others
laymen in this place. Several laymen and women became his supporters. King Bimbisara
of Magadha is the one who gave warm welcome and patronage Buddhism at the time of
the Buddha arrival in the city of Rajagaha. He offered his Bambu grove pleasure-garden
to the Buddha for the establishment of the first Buddhist Vihara. As result of his royal
patronage, thousands of the citizens of Magadha adopted the Dhamma as their guide. The
king of Kosala's Pasenadi patronized Buddhism and became a lay devotee of the Buddha.
Here the Buddha delivered a discourse on the merits and demerits of good and evil deeds.

Savatthi is not only the place of Anthapindika and Visaka stay, the place for
progressing on Buddhism as well. The former donate to the Buddha the pleasure- garden
of prince Jeta became as known as Jetavana Vihara or Jetavanarama for the residence of
Buddhist monks. The Buddha spent here for 19 vasa, gave discourses 800 and 44 Suttas
and so many people came into the devotees of the Buddha. Visakha, and her father – in –
law MigAra and other members of family became lay devotees of the Buddha. She also
built monastery called PubbArAma MigArAmAtupAsAda. The Buddha spent here six
vasa and several rules of the Patimokha sutta were framed here request by Visakha. Many
rich as well as poor brahmanas became Buddhist monk and lay devotees.

The Buddha went to Kapilavatthu with his disciples Sriputta and some other
monks. Within very short time he converted Nanda, Rahula, Mhapajapati, Yasodhara of
the royal family. Many Sakyan young men and ladies also embraced his religion and
helped to popularize Buddhism. In Vesali once Licchivis faced a great problem famine
and pestilence. When they did not solve this problem they invited the Buddha to come to
Vesali to safe them. As soon as when the Buddha arrived in this city the famine and
pestilence also had disappeared and the Buddha recited the Ratana sutta. Then the people
of Vesali became happy life. The Licchavis constructed the monastery of kUTAgArasAlI
for the Buddha residence and for the Buddha meditation caitiyas.

The Buddha established the Buddhist faith on a strong foundation at the Kosambi
and converted the king Udena who rule in this country. During the lifetime of the Buddha
Mahakaccayana was important person. He brought Buddhism from Benares to Avanti.
Due to advise of Asita he and his friends went to met the Buddha in Benares and they
 9

became monks. After came back to Avanti they not only propagated of Buddhism
popularize but also built the monasteries. They converted ordinary people, Brahmana and
even king pajjota to Buddhism.

However if we write about the expansion of Buddhism during the lifetime of the
Buddha we cannot to forget mention about king Bimbisara and Visakkha, Anadhapintika
who support the Buddha as well as Sangha. They were foremost in generosity and
follower of the Buddha. Visakha built monastery called Jetavana Monastery, she
providing foods, medicine and gruel for monks. Anathapindika also gave alms to the
Buddha and offered the land to the Buddha for retreat during the rain in Savatti. He
always showed his generosity by having 500 seats ever ready in his house at any one time
for any one who might come.

When the Buddha formed the first Sangha there was no accommodation of the
Bhikhus of the Sanghas. The Buddha then came to the LaTThivana where he met king
Bimbisara of Magadha and his ministers and courtiers. The Buddha gave the discourse on
the transitoriness (anicca) and essencelessness (anatta) of the five khandhas (constituents
of being). The king offered monastery to the Buddhist Sangha and this was the first
established Buddhist vihara. Ven. Sariputta and Moggallana who ere originally followers
of the heterodox wandering ascetic.

Missionaries of monks and nuns.

The sanghasasana of the Buddha’s time was adorned by many monks who
excelled in different sphere. The etadagga-vagga of the A.N contains a list of such
monks, these nuns too who had attained in certain field, just as the monks. The Buddha
himself praised them and placed them at the top in the sphere.

Among monks there were two who were equally capable of presenting the
Dhamma, briefly taught by the Buddha in much more detail. They were Venerable and
Mahakaccana. Both were equally capable analyzed. Yet, while Ven. Sariputta was made
the chief disciple and declared the best among those who possessed wisdom. Ven.
Mahakaccana was declared the best among detail exposition of Dhamma briefly preached
by the Buddha. The Buddha declares about Mahakaccana thus: aggam sankhittena
bhasitassa vittharena attham vibbhajantanam)

He is said to be the son of a Poruhita in Ujjeni. Father was tiritivacca and mother
candima. As he was of golden complexion he was named kaGcana. Later he became
Purohita to king caGdappajjota. When the king desired to invite the Buddha to his palace,
the Purohita understood to bring the Buddha provided, he could become a monk.
Permission for this was given. He became a monk and served the spread of Dhamma,
especially in Avanti.
 10

Mahakaccana was placed at top of elaborator of the Dhamma briefly expressed,

mainly because of eight Sutta found in the Nikaya; three is the Majjhima, three in the
Samyutta and two in the Anguttara Nikaya. However, the best known among these is the
Madhupindika Sutta of the Majjhimanikaya. The Buddha himself called this by this name
(honey ball) because of the excellent manner in which it was preached. It is mainly about
the process of our perception.

Among the nuns it was dhammandina who was declared foremost in the area. She
was a prince in the city of Rajagaha and married Visakha. This visakha became a
sotapana after listening to the Buddha and cater an Anagamim. When the Dhammadinna
observed the change in her husband’s behavior he asked him about it. When she was
informed that he had attained the stage of anagami. She expressed her desire to entire the
order.
Her desire was granted. After entering the order, she mastered the doctrine and
became an expert in analyzing minutely what the Buddha presented in birth. This ability
of hers is seen in the Cullavedalla sutta of the Majjhimanikaya, which she preached for
her own former husband Visakha. The Buddha totally endorsed her exposition and
praising her as a great an exponent of the Dhamma.

Service of Ananda Thera.

Ananda, he was the chief personal attendant of the Buddha. He was a first cousin
of the Buddha and according to Pali version which he was a son of Sakyan Amitodana,
one of his fathers Soddhodana. According to Tibeatan Vinaya and certain Mahayana
work, he was born on the day of the buddha’s enlighten ment, and as there was a great
rejoicing on that day in the city of Kapilavastu and all his relatives greatly rejoiced at his
birth, hence he was called Ananda.

He was, at the age of 20, according to Pali vinaya, ordinated by Buddha himself.
For the 20 years after enlightenment, Buddha had no permanent attendant. Such monks as
Nagasamala, Nagita, Upavana and Sunakkhatta attended upon him from time to time. But
Buddha did not seem to have been particularly satisfied with every one of them. I 25
years, i.e. at the age of fifty-five, he made known to his disciples his wish to have a
permanent attendant. All the chief disciples, except Ananda offered to serve him, but
were rejected on one account and another. Ananda sat in silent and when requested by his
colleague to come forward as Buddha’s attendant he refused on the ground that Buddha
himself would select him if Buddha thought him fit. Later Ananda offered to serve him
on eight conditions viz.:

1. He should not be given good robes received by Buddha.

2. Nor good food received by him.
3. He should not be asked to stay in the Buddha’s fragment cell of have a separated
cell appointed for him.
 11

4. He should not include in the invitations accepted by Buddha.

5. He should be permitted to accept invitation on behalf of the Buddha.
6. To bring him at any time a devotee coming from far-off place.
7. To place before him any problem as soon as it’s arisen.
8. The Buddha should repeat to him any discourse, delivered in his absence.

Ordained attendant Ananda’s devotion to the Buddha was proverbial. He served

the Buddha, following everywhere like a shadow, bringing him tooth-wood and water,
washing his feet, rubbing his body, cleaning his cell and fulfilling all his duties with the
great care. Ananda serves to Dhamma was as great as that to Buddha. Although not an
Arahant during the lifetime of Buddha he was already well known for his wisdom, which
is even the Buddha acknowledge.

Ananda, who requested the Buddha to grant women to enter in Order so it is not
surprising that the Nuns had a great devotion for Ananda, for it was he who, championed
their cause. At first, the Buddha refused the request of Mahapajapati Gotami, his
stepmother to be admitted to the order. Undaunted by this refusal she walked all the way
from Kapilavattu to Vesali with some other Sakyan ladies. Ananda found them outside
the Vihara, weeping and with Swollen feet, unable to go to the Buddha’s permission for
their wish, but was thrice refused. He then changed tactics, and inquired whether a
woman could win the fruits of the path. Then the Buddha’s affirmative answer was a clue
for him to push his argument further. If they can win the fruit of the path, then why not
grant them admission into The Order.

The Buddha agreed, and on eight conditions Maha Pajjapati Gotami and the rest
of women were admitted to the Order. That Ananda was a regular preacher to Nuns is
evident from some passage. He was also in charge of sending preacher regularly to Nuns.

After the Parinibbhana, Ananda helped the Sangha led by Mahakassapa to

rehearse the Dhamma. As Ananda had not attain Arahantship at that time the select were
forced with a problems for only Arahants were chosen for the Council that rehearse the
Dhamma. Ananda strove hard to win emancipation by meditation on the body deep into
the night did he meditate in the open air without any success. At last he entered his cell to
rest a while and sat on his bed. Then when he rose the feet from the ground and before his
head touched the pillow his effort was crowned with success. His mind become
completely free from canker and gained the six kinds of super-knowledge, it is said that
he was the only monk who gained Arahantship free from the four posture of standing,
sitting, walking and laying down. It said that the next morning Ananda did not go to hall
with others, but when they were looking for him he dived into the Earth and appeared in
his seat, thus making known his Arahantship. In the first Council at the Sattapani cave
of Rajagaha he took responsibility of reciting Dhamma preached by Buddha.

Briefly, Ananda, he was a first cousin of the Buddha who belonged to the Sakya
clan and was ordained by Buddha himself at his age of 20. By his submission of eight
conditions to Buddha, he later became the constant chief attendant of Buddha and offered
his great duties as has already been mentioned above and also served to Dhamma was as
 12

great as Buddha. Above all, he was the one who requested the Buddha to grant
permission women into Order. Moreover, he was after the Parinibbhana of Buddha, the
Arahant that attained Arahantship, freed from four postures, and at the First Buddhist
Council, was in charge of reciting the Dhamma.

Emergence of the Bhikkhuni Order.

Here the word nuns (Pali bhikkhuni) mean female mendicants. The word is
derived from the Pali verb “bhikkhati” which means “to beg”. The Buddhist Order of
nuns is that which was formed or founded during the lifetime of the Buddha, as the
request of Ven. Ananda who has natural kindness and compassionate concern, although
the Brahmanic circles had arrived with restraint and opened their ranks to the nuns. It is
stated that the bhikkhuni order was established five hundred years later from the Great
Enlightenment.17

The first woman to be ordained in Buddhism was Mahapajapati Gotami-the foster

mother of Buddha. Thereafter, her five hundred followers all Sakiyan ladies also came to
be ordained. Then, the forming of the Buddhist order of nuns was firmly established
under the “Atthagarudhamma”-eight capital points, which was proclaimed by the
Buddha.18

Regarding the emergence of the Buddhist Order of nuns, we can definitely trace
to the noble, clever woman named Mahapajapati Gotami who was the foster mother of
the Buddha and other members of her five hundred followers, all Sakiyan ladies.

It is stated that when the Blessed One was living among the Sakiyans in
Nigrodharama at Kapilavatthu, Mahapajapati Gotami went to the Buddha and paid
homage and stood at one side. Then, she said that “Lord, it would be good, if women
could obtain the going forth from the house life into homelessness in the Dhamma and
discipline declared by the Perfect One”. But she was rejected by the Perfect One. Then,
again, she requested the Lord for the second and third times. Unfortunately, she was
rejected respectively.19

Thereafter, subsequently, when the Buddha had gone from Kapilavatthu to Vesali,
having cut her hair and donned with saffron robes, Mahapajapati Gotami followed him
there with several Sakiyan ladies and stood outside the entrance of monastery with
swollen feet, covered with dust, sad and sorrowful, and weeping and in tears. Having
seen and listened to her story, Ven. Ananda, who has much natural kindness and
compassionate concern, asked about the reason for her sorrows. And she replied that “the
Master had three times rejected her request for the establishment of an Order of nuns. 20

17
Gems of Buddhist wisdom, by Ven. Dr.K. Sri Dhammananda, Pg-430
18
Encyclopaedia of Buddhism- Vol-III Pg-43,44
19
1-The life of the Buddha, by Bhikkhu Nanamoli, Pg- 104
2-The life of Gotama the Buddha, by E.H. Brewster , Pg-115,116
3-Encyclopaedia of Buddhism Vol-III, Pg-43,44
20
Ibid- 1.Pg-105. 2.Pg-117. 3.Pg-44
 13

Then, on hearing this, Ven. Ananda went to the Master and repeated her request
three times, but each time the Buddha discouraged him. Afterwards, Ven. Ananda started
to think of a different plan, and put the question to the Buddha that “Lord, are women
capable of realizing the fruit of stream- attainment or the fruit of once-returning or the
fruit of non-returning or perfection?”. They are capable Ananda, replied the Buddha.21

“Lord, if that is so, it would be good to accept Mahapajapati Gotami, who was the
Blessed One’s adopted mother, and other women to obtain the going forth” said, Ven,
Ananda.22 Then, the Lord addressed that “ if then, Ananda, if Mahapajapati Gotami (as
well as other women) accepts eight capital points that will count as her (or them) full
admission. 23 The eight capital points are run as follows:
1. A bhikkhuni, even if she is a hundred years old should respect a bhikkhu however
younger he is.
2. A bhikkhuni must not spend the rainy season in a locality where there are no
monks.
3. Every half month a nun should ask from the Order of monks the time for the
observance (uposatha) and exhortation.
4. At the end of the rainy season a nun should ask pardon before both Orders for any
fault seen, heard or suspected.
5. A nun offending against any of these important rules, must submit herself to a
special discipline ( manottha) for haft a month before both Orders.
6. A nun should train herself in the six rules (the five precepts and abstinence from
food during forbidden hours) for two year and then should seek ordination from
both Orders.
7. In no way should a nun abuse or revile a monk.
8. Monk could admonish nuns but nuns should not admonish monks.24

Having learned these eight capital points, Ven. Ananda went to Mahapajapati Gotami
and told her, what the Buddha had said.25 On hearing the accepting of Mahapajapati
Gotami, Ven. Ananda came to the Buddha and said that Mahapajapati Gotami would
accept it and would not be transgressed as long as life lasts.26

Ultimately, the Buddha granted the request of Mahapajapati Gotami on her promise
to accept eight important rules to qualify her for ordination (pabbajja) as well as for
higher ordination (upasampada). Then, her accompanies five hundred Sakiyan ladies also
were granted as well. And, thereafter, the Buddhist Order of nuns or Bhikkhunisangha
was emerged in the India subcontinent and other countries.27

21
1. 1-The life of the Buddha by Bhikkhu Nanamoli, Pg, 105
2-The life of Gotama the Buddha by E.H.Brewster, Pg 117
3-Encyclopaedia of Buddhism, Vol-III, Pg-44
22
Ibid- 1.Pg-105. 2.Pg-117. 3.Pg-44
23
Ibid.
24
Ibid. 1.Pg-106. 2.Pg-117,118. 3.Pg-44.
25
Ibid-1. Pg-106
26
Ibid.
27
Ibid. 2.Pg-117. 3.Pg-44
 14

Therefore, the word nuns mean the female mendicant or Bhikkhuni order, which
founded during the lifetime (five years later from the Great Enlightenment) of the
Buddha. Due to the request (or promise) of Mahapajapati Gotami and Ven. Ananda’s
intercession, the Blessed One granted the Mahapajapati Gotami and others- Sakiyan
ladies, to inter into both ordination and higher ordination under the eight capital
points( Atthagarudhamma). Thus, the Buddhist Order of nuns was emerged.

Service of Uppalavanna and KhemA.

Once the Order of èhikkhunIs was established, a large number of distinguished

women from various social classes entered the Order, attracted by the power of the
Buddha's teaching and the freedom and peace conferred upon them by the new Order
Many women in the full bloom of youth, others on the flower of their prime womanhood,
still others in the mellow retiring years of old age, all entered the Order of èhikkhunIs.
Many of these èhikkhunIs attained to the supreme bliss of enlightenments.

The stories, sayings and deeds of these distinguished èhikkhunIs are recorded in
many places in the Pali Canon, most particularly in the åherIgAthA, a collection of verses
uttered by these åherIs when they experienced the peacefulness of the Dhamma, and
which forms a part of the Khuddaka Nikaya of the Sutta Pitaka.

Amongst those whose Udāna are recorded in the åherIgAthA are some of the best
known names in early Buddhism. They include PajApati GotamI, who was the individual
most directly responsible for ushering into being this turning point in the liberation of
woman. Among the women who influenced the course of feminine emancipation, she
stands out aw a heroic figure. Among the female disciples of the Buddha she was the
foremost. The Buddha assigned to her a place of first importance in seniority and
experience. But for her dauntless eagerness in the face of overwhelming odds, the
Buddhist world would never have known the BhikkhunI Order.

Uppalavanna and KhemA, who are traditionally, regarded as "foremost of the

èhikkhunIs". Just as there were two foremost disciples in the order of monks, namely
SAriputta and üoggallAna, likewise the Buddha named two women as foremost amongst
nuns, namely Uppalavanna and KhemA. The name KhemA means well-settled or
composed or security and is a synonym for òibbAna. The nun KhemA belonged to a
royal family from the land of Magadha. When she was of marriageable age, she became
one of the chief consorts of King èinbisAra. As beautiful as her appearance was, equally
beautiful was her life as the wife of an Indian Maharaja.

When she heard about the Buddha from her husband, she became interested, but
she had a certain reluctance to become involved with his teaching. She felt that the
teaching would run counter to her life of sense-pleasures and indulgences. The king,
however, knew how he could influence her to listen to the teaching. He described at
length the harmony, the peace and beauty of the monastery in the Bamboo Grove, where
the Buddha stayed frequently. Because she loved beauty, harmony and peace, she was
persuaded to visit there.
 15

Decked out in royal splendor with silk and sandalwood, she went to the
monastery. The Exalted One spoke to her and explained the law of impermanence of all
conditioned beauty to her. She penetrated this sermon fully and still dressed in royal
garments, she attained to enlightenment. Just like the monk, Mahākappina, a former king-
she likewise became liberated through the power of the Buddha's words while still
dressed in the garments of the laity. With her husband's permission she joined the Order
of Nuns. Such an attainment, almost like lightning, is only possible however where the
seed of wisdom has long been ripening and virtue is fully matured. The Buddha praised
her as the nun foremost in wisdom. It was KhemA, who was famed everywhere for her
wisdom and known to be clever, possessing deep insight, had heard much Dhamma, and
was a speaker of renown, knowing always the right retort.

Conclusion

In conclusion it should be noted that the role played by the leading disciples both
Bhikkhus and BhikkhunIs Orders of the Buddha in the progress of Buddhism as well as
religious life with that of the other dominant religions. Although the role of women
during the time of the Buddha was strong, once the fascinating existence of the Buddha
ended with his great demise (Mahāparinibbāna), the BhikkhunI Order too appeared to
decline. While the Bhikkhu Sangha has been continued to exist in constant chain in many
parts of the world, the Order of BhikkhunI completely disappeared in the Theravada
School. The Buddhasasana which was believed to be existed in the sixth century B. C,
that is 2,5000 years ago, Yet even today the great teacher, the Buddha and His teaching
(the Buddhasasana) is honoured not only by the religious-minded people and also
hounoured by atheists, historians, rationalists and intellectuals all over the world who
have acknowledged him as the enlightened, most liberal minded and compassionated
teacher.

He gave the world a new explanation of the universe. He gave a new vision of
eternal Happiness, the achievement of perfection in Buddha-hood He pointed out the way
to the permanent state beyond all impermanency the way to Nibbana the final deliverance
from the misery of existence.

When taking into consideration, it is because of His great disciples both the
missionaries of Monks and Nuns who carried on the dispensation of the Master up to the
present day. Therefore, the services rendered by disciples of the Buddha can be
considered as a great effort for the progress of Buddhism in India.

End.

Bibliography.
 16

1. Dictionary of Pali proper names, by G.P Malalasekara, Volume II, published by

Munshiram Manoharlar New Delhi. edition in 1998.
2. History of the Buddhist Sangha in India & Sri Lanka, by Gunaratna Panabokke.
Published by The Postgraduate Institute of Pali & Buddhist Studies, University of
Kelaniya – Sri Lanka. 1993.
3. The History of Buddhist Thought by Edward J. Thomas, published by Munshiram
Manoharlal, New Delhi. Second edition in 1997.
4. Buddhism Its Essence and Development by Edward Conze, published by
Munshiram Manoharlal, New Delhi. Second edition in 1997.
5. What Buddhist Believe by K. Sri Dhammananda, expanded & revised edition,
published by Buddhist missionary society, Kuala Lumpur. Malaysia. 3rd edition in
1982.
6. Encyclopaedia of Buddhism P.T.S.
7. Horner, I. B., Women Under primitive Buddhism: Laywomen and Almswomen,
London, 1930.