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I BTJDDHIST SAINTS
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INI INDIA

tl A Study in Buddhist
Yalues dnd Orientations

REGINALD A. RAY

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 130 BUDDHIST SAINTS IN INDIA
Some Orthodox Saints in Buddhism l3l
arship, something perhaps best left to those living in town-and-village monasteries
founded by King A$oka, which is
(theme 18). At the same time, he is quite willing to recommend textual nrototypical monk and abbot of Kukku{rma,
t"u.nlng and is the chief royal monastery.Ts Vy'hereas a saint such
when and where appropriate but, it should be stressed, not for its own sake I"i fu.-f.o- the palace
so
u, Upugupru appeals to ASoka because of his personal charisma and embodiment
much as for its ability to advance disciples directly to liberation. As seen
in his Sulta's enlightened essence, a conventional monk like Yaas is important
instruction of vsavadatt, Mra, and his meditation students, upagupta's f th
teach_
king for other reasons.Te Ya6as is the ever-ready counselor to the king, the
ing of the dharma is oral, informal, and situational, rather than base on preexist_ to the
fu.ity, and the court, and this monastic official consults the king before
ing texts (theme 19). He converls many beings (theme 20) and defeats those .vl
who remarks that "Yaias is pre-
are evil (theme 21), of whom Mra is the primary example. upagupta is urrluing at decisions on important matters. Strong
not
sented as a wise, insightful, kindly abbot,
but there is little extraordinary about
shown particularly associating with the lowborn and disadvantag"a
ltteme zzj, Although he is said to be endowed with the six supernatural faculties, he is
and this may reflect, as in the case of the Buddha, his role as guarantor him.
of the pictured [as are Upagupta and the other saints] as flying through the air, or
establishment. At the same time, upagupta can be unconventional and a critic never
of
the status quo (theme 23), as seen in his criticism of the famous but depraved making flames leap out from half his body while watef pours down from the
scholar monk and his often unorthodox methods of training his own discipes. other" (St., 87). As a representative of conventional values, Ya6as "is much
In
the uneasiness of Aoka's counselors in the face of upagupta,s spiritual^power, more thickly involved in the business of royalty, and is the prototype perhaps, of
one may perhaps see reflected the image of a saint who is guided by his own fhe sangharaja (supreme patriarch) who in some Theravda countries was ap-
inner
realization more than by conr,tntional values. upagupta's establishment role pointed by the.king to head the Buddhist community. With Yasas. Asoka can
pu.ru" an ongoing, routine, symbiotic relationship" (St.. 88).
may
also explain why he is not depicted as being subjected to persecution (theme
24i The existence in tlte Divyavadana and the Aokarajavadana of the images of
although ASoka's counselors clearly do not trust him and even his own disciples
can have doubts about him. The danger of upagupta's numinous power is hinted previously monastic disciples and of the conventional monastic abbot YaSas along-
at when ASoka remarks that he cannot be forced to come to the capital (theme rid" thut of Upagupta is important because it suggests that for the Buddhist tradi-
25). upagupta is clearly assimilated to the Buddha, as a ,.buddha without marks,', tion behind the Sanskrit texts, the monastic and the forest renunciant ideals were
and acts in his role; in strong's words, "upagupta himself will function as historically coexistent and more or less harmonious components of a larger Bud-
the
Buddha in the Buddha's absence" (1992,38) (theme 26).Hepossesses a body dhist whole. Moreover, each type of renunciant is depicted as performing certain
of characteristic functions within the overall economy of Buddhism. But the relation-
vajra, implying that he is resistant to harm (theme 27). Longevity is not ascribed
to upagupta in the Sarvstivdin materials we have examined ialthough it is a ship is not entirely harmonious, as seen in the account of the morally depraved
central feature of the saint's character in Theravda Buddhism) (theme 2g). monk who pays a visit to Upagupta. This story is important because of the con-
Mil_ it draws between the realized forest saint in his hermitage and the scholarly,
lennial expections are also not associated with him in the Sanskrit evidence (theme trast
29), although the saint's presence until the end of the Buddha's teachings, af_ learned, and popular-but morally corrupt----{onventional monk. Ideally speaking
firmed in the Theravadin evidence, implies such themes. Like the Buddhist saints (as illustrated by YaSas and by some of Upagupta's disciples), the institutions of
before him, upagupta anticipates his own passing (theme 30), dies in a miraculous forest renunciation and the town-and-village monastery may exist in harmony, and
manner (theme 3l), and is cremated (theme 32); and a stpa is built over his the forest saint and the conventional monk may complement one another. At the
remains (theme 33). sacred places are clearly an important part of upagupta's same time, as the story seems to indicate, in practice it does not always work that
Buddhism, for he can lead ASoka on pilgrimages to sites trty to the Buddha way.
(theme 34). In addition, sacred places are important to upagupta,s cult
in India
(and continue to be so in southeast Asia).77 Finally, upagupta-is particularly
as-
sociated with the genre of hagiography (theme 35). A Paradigmatic Saint of Settled Monasticism: Sriputra
Like Mahksyapa, upagupta is an orthodox saint, seen primarily as a patri-
arch of Northerr Buddhism and representative of the establishment. nd like Ma- Sriputra,whose hagiography has been studied in detail by Migot (1954),80 is best
hkyapa, upagupta is a forest saint. Although in the vinayas Mahkyapa is known as one of the two chief disciples of the Buddha, the other being Mah-
president of the first council and thus a guarantor of settled monasticism, maudgalyyana (or Maudgalyyana). In the Pli canon, in fact, Sriputra is
he lives preeminent, "the greatest saint of this canon," ranked virtually as a sec,ond Bud-
at the time of origins, while Buddhism is still taking shape. upagupta, by con-
trast, lives in a time when monastic Buddhism is fully maturqun^ti, identity ttu (S). What is particularly interesting about Sriputra is that he'ppears to
represent a basic divergence from virtually all the Buddhist saints we have so far
becomes clear partly in relation to it. Many of his pupils are monks preoccupied
examined and, indeed, from the paradigm of the Buddhist saint itself. As we have
with typically monastic concerns, and upagupta is quiie ready to
"-pioy seen, central to the personalities of Skyamuni Buddha, the saints of the Thera-
tional monastic means in the service of his soteriological goais. nven "onu"n-
more indic- gath and Thertgatha, and MahkSyapa and Upagupta are the values and orien-
ative is the way in which, in the texts, upagupta is contrasted with yasas, the
tations of the forest. These Buddhist saints begin as forest renunciants and through
 132 BUDDHIST SAINTS IN INDIA
forest renunciation attain enlightenment. Having taken on a forest identity, and
basing themselves on it, they typically submit to the process of monasticization
and may even come eventually to function as revered members of the monastic
establishment. In Sriputra, however, we seem to have a contrary example. For
Sriputra appears to have little to do with forest Buddhism; rather, he is depicted
as a settled monastic who attains the pinnacle of sainthood through following the
methods of classical monasticism.
The original kernel of Sriputra's legend, Migot tells us, may be found in the
story of his conversion and that of Mahmaudgalyyana, documented in its sim-
plest and most primitive version in the Pli Mahavagga (V-p l:23-24 [H.,4:52-
561); existing in very similar form in the vinayas of the Dharmaguptaka and Ma-
hiasaka; and found in more developed form in other vinayas and other texts
(Migot 1954, 426-43, 455).81 The main elements of the story, in the primitive
Mahavagga version, are: 82
1. The ascetic Sajayin (P., Sajaya) is in Rjagha with 250 disciples, among
whom are Sariputra and Maudgalyyana.
2. Sriputra and Maudgalyyana make an oath that whichever among them
first finds the deathless will tell the other.
3. A certain disciple of the Buddha enters Rjagrha on his alms rounds and
is seen by Sriputra, who is deeply impressed by his charisma.
4. Sriputra asks the disciple about his master and teaching, and the disciple
pronounces the famous stanzas beginning, "ye dharma," upon hearing these Sr-
iputra attains the dharma eye (dharma-caksus) and is converted.
I
I 5. Sriputra meets Maudgalyyana again and recounts his experience.
6. Maudgalyyana likewise attains the dharma eye and is converted.
I
I 7. Sriputra and Maudgalyyana decide to fnd the Buddha and become his
f
disciples.
I 8. They return to tell the other disciples of Sajayin of their decision, and
a
these all elect to follow them.
I 9. Sajayin tries unsuccessfully to dissuade them, and they all leave.
10. Sajayin dies of hemorrhage.
t 11. The Buddha sees Sriputra and Maudgalyyana approaching and declares
that they will be his principal disciples.
12. Sriputra and Maudgalyyana receive ordination from the Buddha.
13. People complain against the Buddha, and he responds with teaching.
Itshould be noted that throughout this account, when Sriputra and Maudgalya-
yana are mentioned together, Sriputra is mentioned first, reflecting his preemi-
nence.
In the more elaborate, later accounts of this story in the various vinayas and
other texts, other elements are added. Most significant, the more developed ver-
sions already emphasize what eventually comes to be Sriputra's main character-
istic in his fully developed legend: in his background and personality, he is the
paradigmatic textual scholar and master of doctrine. In the Chinese version of the
Mlasarvstivadn vinaya, for example, it is said that Sriputra comes from a
lineage of learned brahmins, who exhibited great skill in doctrinal debate (Migot
1954, 430).In the Mahavastu we are told that Sariputra was born a brahmin and
Some Orthodox Saints in Buddhism 133
.,,qs nreeminent in Vedic learning, along with his friend Maudgalyyana (3:57ff.
ir1""'-irl.slt.; Migot 1954, 429ff .l). After Sriputra has renounced the world, the
continues, his training under his first teacher consists in mem-
'J)"rr,, account
ti!,"'tf,r great ability, quickly memorizing "all the
r"^rt. In this he demonstrates
"rlirr\o iastras" and thereby accomplishing everything his master has to teach
Klr|i tSS+,447).Inthe Mahavastu, after meeting and receiving ordination from
)i"^iutru, Sriputra, in a manner reminiscent of Buddhist scholastic analysis,
the Buddha concerning the manifestation, endurance, decay, and recon-
^,*"ionr teaches about the four
lru,,ion of phenomena, to which, in reply, the Buddha
.1"n-,"nr. Sriputra then asks about causality, and the Buddha replies
with a
"i,
ir.ou*" on the origin, duration, breaking up, and reconstitution of phenomena
i".traing to causes, including teaching on the ayatarns' nonself, and karma (3:65-
67 Uns.,3:67-1Ol)'
n tne Mahavagga account, Sriputra and Maudgalyyana are simply men-
doned as the two main disciples of the
Buddha. It is in the more developed ver-
depicted according
,nr of the legends that we find Sriputra and Maudgalyyana
foremost in wisdom (prcla)'
to ttreir special virtues. Thus Sriputra is declared to be
Maudgalyayana foremost in miraculous power
(abhiia) (for example, Mv 3:63
[Jns., 3:65]) and, in some sources, meditation (Migot 1954, 447,503ff., 509).
it lr ir consonant with the emphasis on Sriputra's scholastic character in the
r." a"u"toped versions of the conversion story. In the developed legend, Sri-
putra is explicitly said to be preeminent over Maudgalyyana, and his preemi-
nence is typically characterized as scholarly in nature.83
Sriputra'r legend is further developed in other Nikya texts, canonical and
extracanonical, that supplement the core conversion story with other legends. Vy'hat
is noteworthy about these additions is their emphasis on Sriputra as a saint who
embodies the scholarly ideals of settled monasticism. He is particularly associated
with scholastic matters: he is concerned with "correct doctrine," clarifies obscure
points, examines the doctrinal rectitude of the disciples, excels in preaching the
dharma, and refutes heresies. Perhaps most indicative, in the Nikya traditions,
he is closely connected with the abhidharma, the epitome of pre-Mahyana scho-
lastic Buddhism (Migot 1954, 519), and is in fact the paradigmatic saint of the
abhidharma.In the Pli tradition, he is related with the origins of the abhdharma:
when the Buddha is preaching the abhidharma in heaven and leaves off, it is
Sriputra who picks up and continues the exposition, and he is also shown preach-
ing itre abhidharmo to Revata (407-8,446_.47). Sriputra's scholastic primacy is
clearly seen in a representative passage from the Dhammapada commentary in
which the Buddha tests the doctrinal expertise of his disciples. As the questions
become more and more difficult, one by one all are eliminated until filally only
Sriputra and Maudgalyayana are left; then Maudgalyyana goes down/to defeat,
leaving Sriputra as foremost of all (504).
The tendency of Sriputra to embody the scholarly ideals of settled monasti-
cism reaches a culmination in the Pli canon, where the texts celebrating Saripu-
tra's scholastic preeminence "are innumerable" (Migot 1954, 463). Moreover,
"it is essentially his qualities as a dhammasenapati (chief of doctrine) that are
emphasized in the Pli canon" (466). Patt of Sriputra's role as preeminent master
 Some Orthodox Sants in Buddhism 135
134 BUDDHIST SAINTS IN INDIA

the later, even more developed segments of his

of doctrine includes frequent questions put to him on matters of dogma by the -^nnrrrt. gaining momentum in
canon. This raises the interesting
other disciples. In one typical passage in the Maiihimanikaya, Mahko{fhita closely ffi;J ,.uing a culmination in the Pli champion of the values and preoc-
questions Sa.iput.u on doctrine and, in reply, receives a detailed summary that i.]*ifiru that Sriputra was originally not the
different lines-that
the essentials of the dharma (466). Sriputra's role as progenitor of ;;""; of sellecL monasticism at all but was a saint along only later monasticized.
"n"o*purr",
the abhidharma emerges in the final two sutras of the Dlghanikaya, the S(18f ;:;;, in effect, originally a saint of the forest and features
was
active in Sriputrals
Suttanta and the Dasuttara Suttanta, in which, in response to the Buddha's re-
li,:i;; "our ""olin ai least some of the forest
l"inufir', especially those that seem to run directly counter to his monastic
quest that he teach, Sriputra delivers long lists of doctrine, reminiscent in style
brought forward so far' however, such an expla-
f tn" pati abhidharmct (408; Dn 3:207-11 [T.R. and C.R. 1921, 3:201-65]). in.r."r."U"sed on the evidence
;;;", although possible, would seem to have little to recommend it'
Beyond this, he is frequently mentioned in Pli abhidharma texts, for example, """"i'u, intersdng, then, are some Pli accounts of Sriputra that stand in sharp
the Dhammasangati, Kathavatthu, and the Puggatapaatti.8a ln the Pali canon,
contrast to the main trends
of the rest of the Pli canon; Migot, whose study is
Sriputra not surprisingly upholds the values of orthodoxy-for example, con- has uncharacteristically chosen to
deming all magical practices (Migot 1954, 466) and defeating heretics. He typi- ,fr"r*ir" the model of thoroughness and care,
because of their seemingly extraneous nature'
cally takes an active role in doing battle with heretics, refuting their doctrines and, in"ntion them hardly at all, perhaps
These accounts emerge in several
early texts contained in he Khuddakanikaya,
if pssible, converting them to the dharma. This role is' in fact, "one of the great and the Ahakavagga of the Suttanipata-
prrogatives of Sriputra in the Pli canon" (469). In all these ways, then, Sri- inriuaing the Theragatha, the Udana,
saint of the forest. He is
putra functions as the primary saint for Pli monasticism and paradigmatic embod- In" riu"o, for example, Stiputra is a paradigmatic is in the traditional
.r"sented as essentially a forest contemplative who described
iment of its ideals. was a recluse, shunned society, had
It is quite interesting, however, that in his legend,. already beginning with the irunn.r, he needed little, was contented,
was given over to meditation (43 [Wd.,51]). Similarly in the
story of .,is and Mahmaudgalyyana's conversion, Sriputra exhibits a number u.n,
"n".gy,
lAno, Sariputra is shown on one occasion "seated . . in cross-legged posture,
of features that remind ut oittt" paradigm of the forest saint. For example, Sri- him" (21-28 [32-33]; see
putra shows a strong sense of personal vocation: struck by the reality of death, he holding his body upright, keeping mindfulness before
having won access to
i"noun"", the world and seeks a realized teacher; after studying with another mas- also 4i [51]) and on another meditating on a moonlit night,
Moreover, S.iput.a is a realized saint who
certain stage of meditation (3g t47l).
ter, he sees a disciple of the Buddha and, deeply impressed by his charisma, asks (3-4 [4-5] and Z7 -28 132-33D.
is praised uy tne nuaana for his accomplishment
for teachings, commenting that he needs only the essential "spirit" (P., attha; of numinous power such that, when a
Like other realized saints, he is possessed
Skt., artha,lit. "meaning"), not the "letter" (vyaiann) (V-p l:39-4O [H',4:52- him, "instantly yakkha, screaming'I
yaksa (P., yakkha) attempts to harm that
561). Receiving this, he attains realization and is later accepted by the Buddha as (39-40147-481)'
a disciple. As a realized master, he possesses abundant supernatural powers, is a
turn! I burn!' fell into the great hell"
The Theragara presenis a similar image of Sriputra as paradigmatic forest
charismatic reference point for the other disciples, and functions in many ways
saint. In Sriputra's gatha, we read, "NearJhe foot of a tree, with shaven
head'
like a second Buddha. These forest features stand in some tension with the more supreme in wisdom, truly
clad in un out", robe, the elder Upatissa [Sariputra],
conventional, monastic dimensions of Sriputra's personality' of conceptual
meditates. Having attained to non-reasoning favitakk, absence
The preceding discussion suggests one possible explanation for this tension in
thoughtl, the disciple of the fully enlightened one is straightway possessed of
Sariputr's personality, a tension that is noted but not adequately explained by
nobl silence" (Ta998-99). This gatha extolls other virtues of forest renuncia-
Irigt (tSS4, 503-18). Sriputra, precisely because he is the champion of settled
tion, such as solitude (981), wandering "with an unfilled belly" (982), meditation
monasticism, has been dignified with qualities that, within the Indian Buddhist
(98lff.), calm (1006, 1007), quiet (1006, 1007), and "peace of mind" (988)' In
context, were understood to be characteristic of great saints. It is not surprising
this song, we are further told that "forests are delightful" (992), but also that
that settled monasticism-beyond putting Sriputra forward as a great master of
"whether in the village or the forest, on low ground or high, wherever the arahats
texts and doctrine-should also see in him not only the same power, charisma,
live, that is delightful country" (991).
and realization as found in the other great saints but, in some cases, affirm the
The saripuua suua, in the Ahakavagga of the suttanipata (sn 955-15), like-
superiority over all other saints of these same qualities in Sriputra.ss No doubt /_
wlse tdentrnes 5aputra with forest Buddhism: he receives from the Buddha a
,oln" ,u"h dynamic of the attraction of forest qualities to Sriputra is operative dharma of forest renunciation and preaches the same himself. Thus, Sarifutra tells
throughout hii biography (as, indeed, in the biographies of other "monastic saints")'
us, a bhikgu is to resort to a lonely seat, such as a cave in the mountains, the foot
However, there may be another, ,uiirfu"tory explanation of Sriputra's
','o." of a tree, or a cremation ground (95S). Although in his silent and solitary retreat
forest features. Let us note the interesting and significant fact that, in what Migot
is there may be many things to fear, nevertheless there he may overcome the perils
identifies as the most primitive account of Sriputra's conversion story, there
of the wrld (959-60). For in his retreat, through practicing meditation (962),he
n"ti"n"" of Sriputra's scholastic character. In fact this element of Sriputra's
may go to the "place" beyond death (960). In responding to Sariputra's words,
personality begins to emerge only in the more developed strata of the conversion
 r36 BUDDHIST SAINTS IN INDIA
Some Orthodox Saints in Buddhism 137
the Buddha in fhis sutta echoes the same themes: one should ..wander homeless,,,
not becoming preoccupied with questions of where he will sreep MahkSyapa's personality, forest saint and settled monastic. In the Northwestern
the night or wat
food he will obtain (9j0-71); the renunciant should resorr to a lonery-seat texts affiliated with the Sarvstivda his forest quality is acknowledged while his
there various sorts of obstacles will arise, such as insects, animals,
(*;;, role as progenitor of established monastic tradition is affirmed, within the same
heat and cold,
hunger, even attacks from humans (964-66); in spite of these,'the texts and without any particular sense of incompatibility. MahkSyapa is essen-
renunciant
should not be deterred, but should persevere, making great effort (so+-os); ally a forest saint who, without losing his forest character and even partially
retreat, the renunciant should avoid wrong behavior (96i-69); there
in h because of it, has come to play a central role in the history of settled monasticism.
he ,toui The same kind of pattern is evident in the Mahavastu, also of Norlhwestern prove-
medirate (962,964); he should be mindful (g73, g75);,.inrent on
meditation, hJ nance. If we may take Mahkyapa's hagiography as a reflection of larger his-
should be very wakeful . . with self concentrated,, (972); and when
in a village, he should remain restrained, not uttering a harsh word even
wandering torical trends and attitudes, it appears that within the Sanskrit Buddhism, estab-
to those lished tradition viewed forest Buddhism and settled monasticism as compatible
who may offend him (971). In this way., he may achieve realization (975).
The consistency of the image of sriputra as a forest saint in the elements within a larger whole, standing in generally harmonious relation to one
Udana, another.
The.ragatha, and suttanipata, and, moreover the contrast of this image
with that of The Pli sources, by contrast, reflect more tensions and oppositions. Although
Sriputra as the scholarly ideal and champion of settled monastic tiadition
in the both aspects of MahkSyapa's personality are evident in the Pli texts, unlike the
majority of other texts in the pli canon arrests our attention. At the
least, ii case of the Sanskit tradition, these aspects do not appear side by side in the same
indicates that the Pli texts reflect at least two distinct hagiographical
connected with sariputra, one dominanr in rhe pli canon-fl;sil;;;
traditions texts. It is as if the texts are forced to make a choice: the Theragatha, Udana,
paradigmatic monastic scholar-and a second, more recessive one-refleciing and chapter 16 of the Samyuttanikaya depict Mahkyapa as a forest saint with
S_ no reference to settled monasticism, whereas the Pli vinaya, setting the tone for
riputra as a paradigmatic forest saint.
the Dlghanikaya, Majjhimanikaya, Anguttaranikaya, and rest of the Samyuttani-
If' as seems not unreasonable, the ucrana, Theragatha, and Ahakavagga a-
kaya, has him scaled down nearly to the level of the rest of the disciples, with his
counts of Sriputra reflect a stratum of Sriputra's personality predating
his mo_ forest and charismatic saintly character barely hinted at. Again taking MahkS-
nastic, scholarly character, then the earliest evidence shows nlm as
a fbrest saint. yapa as a cipher for larger trends, we find a tension between forest and settled
As mentioned, Migot believes that the conversion story represents ..the primordial
monastic points of view. As reflected in the Pli vinaya treatment of Mahks-
element in [Sariputra's] legend" (1954,455). However, tle preceding
discussion, yapa, it would appear that the monastic church finds in itself the norm for renun-
seen in light of chapters 1 to 3, suggests a somewhat different way or framing ciant Buddhism and does not willingly admit the legitimacy of the forest wing.
the matter. Sariputra's forest traits in th" conversion story-and
even more strik_ The silence in the Theragatha, Udana, and chapter 16 of the Sar.nyuttanikya
ingly in the udana, Theragatha, and Ahakavagga-strggest a background
and regarding the monastic MahkSyapa raises an interesting question. Does this si-
presupposition to the story, namely, Sriputra's personaliiy as
a forest saint. It is lence result from the fact that the material in these texts antedates the vinaya
not impossible that it was because of, and dependent upon, hi, forest personality
appropriation of Mahkiyapa? or is it to be explained by the fact that it repre-
that the conversion story was able to develop in the fiist place. It is
Sariputra's sents a separate tradition unaware of----or perhaps aware of but uninterested in-
forest personality, then, that likely provides the real ..primordial
element" of his the settled monastic interpretation? Be this as it may, in the experience of pli
legend, although, as we have seen, this element becomes gradually
obscured as it tradition as reflected in the Pli canon, settled monasticism and forest Buddhism
is taken into the primitive form of the conversion story, s tnat story undergoes
appear at considerable remove from one another.
development, and as Sriputra's legend as a whole becomes more
and more fully The contrast between these two different ways-Northwestern and Southern-
monasticized. However, Sriputra's more or less complete monasticization
does of viewing the relation of settled monastic and forest Buddhism evident in Mah-
not.represent the end of his journey. At a relatively advanced time
in his history, kaiyapa's personality is even more striking when one compares the two other
Sriputra appears at center stage in certain early Mahy ana sutras
irr which his saints discussed in this chapter, upagupta and Sriputra. In the Northwestem tra-
early forest personality comes once again to the fore. For in the Astasahasrik-
ditions surrounding upagupta, we have seen that upagupta is, like Mahksyapa,
prajaparamita sutra we find srip_utra willing to open himself
to the contempla- both a forest saint and a lineage holder of the established church. As in the case
tive values of the prajaparamit.86
of Mahkyapa, Upagupta's character as a forest saint appears to be part of what
legitimates his role as lineage holder. In Upagupta's hagiography, when h' trains
his disciples, the saint affirms the legitimacy of both forest and settled monastic
Conclusion values. In addition, although settled monasticism is depicted as a distinct kind of
Buddhism from that with which upagupta is most closely associated, it is none-
As we have seen, there are some clear differences in the ways in which
the san- theless seen (vide Yasas) as not only legitimate, but also necessary (along with
skrit and Pali traditions treat Mahksyapa. Both traditions know
of two facets of forest and lay Buddhism) to a larger Buddhist whole. However, in Upagupta's
138 BUDDHIST SAINTS IN INDIA Some Orthodox Saints in Buddhism t39

hagiography, forest Buddhism clearly takes precedence. The patriarch Upagupta as a critical dimension of his personality. one may not be wrong
adrnit the forest
.^ -oort in these dlvergent portraits a more pervasive belief-at least in
is himself a forest saint. The forest value of the realization of enlightenment in the mon-
the present life is the ultimate value according to which the utility of various texts of the virLaya-that forest Buddhism does not have a central
;'#;;;;ti."ted
renunciant preoccupations is to be judged. And the practice of meditation in the Buddhism'
ii. to pfuv within normative
forest is regarded as the most direct path toward this aim-the activities of settled '"'"r;; u U"li"f is more explicit in certain negative attitudes toward meditation
monasticism are employed less commonly and only when called for in individual evident in the Pli versions of the conversion story. A par-
un"rlr"rt Buddhism of Sajayin, the heretic
by treatment
ur"trrt, revealing, example is
cases. Taking Upagupta's hagiography as reflective of larger attitudes and histor- provided the
ical trends, we find in Northwestern Buddhism the notion, again, that forest and ll.li"r'rn whom Sriputra and Maudgalyyana first go when they leave the world'
likely a forest renunciant who teaches med-
monastic (and lay) Buddhism are indispensable aspects within the Buddhist whole, iir", shows, this teacher is most
in an ex-
each performing a dual role. On the one hand, each element speaks with a partic- the Pli sources, Sajayin is presented
;;"", yoga \1954.447).ln and Maudgalyyana attain everything that Sa-
ular voice and contrasts with each of the other elements; on the other, each per- ;;i, n"guiu" light. Sriputraascertained that he has nothing further to offer,
forms its own characteristic functions in more or less harmonious relation to the ;;;i.r t t"ach and, having
others and complements them. him. seeking another, better teacher. In the Pli sources, Sajayin, who
If Upagupta may be seen as a prototypical Northwestern Buddhist saint em- ^;
i""
t" "...ented
r--
as frankly hostile to the dharma of the Buddha, does everything
in
:_ of his five hundred
bodying the ideals of that tradition, Sariputra plays the same role for Southern Mahmaudgalyayana, and the rest
n1, por"", to prevent Sariputra,
they finally go to the Buddha,
Buddhism. This is true in the historical sense. From an ancient time, Sriputra ir.ipr"r from studying with the Buddha. When
was a-if not the-primary saint of Southern Buddhism, which arose in the region with his tradition. After they leave, Sajayin-
irl'r"puiute Sajyin and break
of KauSmbi among the Sthavira branch of schools and particularly the Vtsipu- io his invetertely evil nature, which has now been revealed-<lies vomiting
;;"g
trrya.87 Migot believes that Sriputra was an ancient saint in the KauSmbi region; blood (447-48)'
that his charisma expanded with time; that at a ceftain point he was adopted by The Northwestern treatment of Sajayin stands in sharp
contrast to that of the
the old Sthaviras and set within the early conversion legend; that the Sthaviras pli.e0 While Sriputra and Maudgalyayana are still his disciples, the teacher falls
developed and augmented Sriputra's scholarly side-which reflected their own itt. e, tt"y are caring for him, Sajayin predicts the arrival of the Buddha and
monastic and scholarly orientation-and that this tendency reached its apex in the enjoining his two disciples to study with him'
affirms the Blessed one's sanctity,
Pli canon (1954,408). Such an explanation is, of course, compatible with the and Maudgalyyana feel great appreciation for
When Sajayin's dies, Sriputra
preceding analysis and with the idea that Sriputra was originally a forest saint that his dharma was truly marvelous' In the North-
their fonner teacher and realize
hostile
who, over the course of time, became more and more fully monasticized.ss western texts, then, Sajayin is not, as in Pli tradition, a confirmed heretic
The Pli sources are unique in the emphasis they place upon Sriputra as the to the Buddha but rather a precursor-in Migot's words, a kind of John the Bap-
preeminent and paradigmatic disciple of the Buddha, seeing him virtually as "a tist-who paves the way for the one to follow, announcing his coming and bid-
second Buddha" (Migot 1954, 408).8e And it is in the Pli sources that Sriputra ding his dsciples to follow him. Migot is surely right that in the Pli and the
most quickly, surely, and completely moves away from being a saint of the forest Northwestern treatments of Sajayin, "one has cerlainly here a reflection of two
to becoming the ideal saint of settled monasticism. In this character of Sriputra, opposed tendencies," the one more scholarly, the other more meditative or yogic'
one finds-in Migot's vsfls- "quasi-unanimity of the Pli canon on Saripu- Migot continues,
tra"; and the reason is "because the canon represents the monastic Buddhism of
the Sthavira sect" (408). This quasi-unanimity (leaving aside, of course, the For, we have seen that the doctrine of Sajayin is probably that of yoga; are the
sects which are fvorable to him not the same that are favorable to this tendency?
Khuddakanikaya) is consonant with the role of Pli tradition as the most conserva-
The first group, unfavorable to sajayin, contain above all Theravada texts, and
tive of the monastic sects and the one in which the monastic establishment has
it is known that the monastic Buddhism of the Sthavira was not kindly disposed
most clearly and clefinitively stated the precedence of settled monastic values over
towardmagicandyoga.Incontrast,theChineseandaboveallTibetancanr-f
those of the forest life. the Mulasarvstivdals much more strongly impregnated with yoga' ' ' (1954'
In the Pli treatment of Sriputra, we find the same kind of pattern as in its 448)
treatment of Mahkyapa. Although in the Pli literature taken as a whole Sri-
putra is depicted with both forest and settled monastic features, these are typically Migot's observation may be generalized. The positive treatment in the Northwest-
not found side by side within the same texts. In the Mahavagga, Sriputra's schol- em texts of Sajayin reflects ihe generally positive evaluation on the part of North-
arly side is not yet evident, but his forest side is hinted at. In the Khuddakanikaya, western monasticism of forest guddhism, its central meditative preoccupation, and
his forest side is prominent, but there is no mention of his monastic, scholarly its rightful and necessary place within the whole. It is ultimately this that explains
side. In the majority of canonical texts in Pli, Sriputra's monastic side does not the affirmation, noted Uy tr,ligot, of magic an yoga in the Norlhwestern texts' of
 ,

T}
Some Orthodox Saints in Buddhism
t4t
140 BUDDHIST SAINTS IN INDIA
Notes
which we shall presently see other examples. By contrast, the negative attitude
toward Sajayin within the Pli sources reflects a colrespondingly negative eval- l.Foradetaileddiscussionofthese'seeChapterg'OnMahkiyapa'seeLamotte
1958'
1046-47' t399' 1761' and 2332-34;
uation of forest Buddhism, interpreted as separate from, and in some sense inim- ,nuLro,"'tl-103, 190-96, 287,61s,654, 149-s0' For additional
ical to, the normative Buddhism of settled monasticism' i*1i.")t,l0l, 137, 226-27,'tsr-gz, and passim; and 1962,
The preceding summary makes possible some further insight into the two- ,"f.r"n..t, see below in this chapter'
tiered model of Buddhism. As mentioned, the two-tiered model in contemporary 2'TheTheravdacommentaryontheAnguttaranikaya,theManorathaprapl,fo||ows
-(Mrp parallel to the Anguuara pof-
scholarship was developed primarily out of a study of Pli materials and, among su\t l:161). The passage in the chinese Ekottaragama (La'
preeminent among those who follow the dhutag'uttas
these, thoie that reflect settled monasticism. The two-tiered model is, in effect, a r",vs Mahkiyapa as typic-tty
reflection of the attitudes and beliefs of the monastic establishment in Pli Bud- *,,. ISSS, 765-.66' citing the Ekortargama' connected with these practices (Mv l:64.14
3. ln Mv, he is severa other times explicitly
dhism. The fact that the forest saints are ignored in the two-tiered model and that l:551; Mv l"7l'12 [Jns'' l:57])'
the forest dimensions of MahkSyapa and Sriputra are ignored by Pli monastic t"'"'.-tJl; Mv l:66.16 Uns',
unr.,
provides a useful summary of this material (lgss, l9l-92,226-27).
rulnorte
tradition are thus reflections of the same thing: Pli Buddhism's particular attitudes with Mahk6yapa composed outside of
5. No reference is made here to texts dealing
toward forest Buddhism.er This discussion also makes clear the limitations of the in this regard are the "Five Records of the Lamp"' flve texts
lnial Of particular interest
thar trace the lineage of transmission
two-tiered model: not only does it not necessarily apply to other Buddhist tradi- ;; # the Sung dynasty (g60-l.Zi9) in China
tions, for example, that of the northwest-it has little applicability to the forest contain biographic images of,Mahk6yapa, have
from Skyamuni. These texis, which
(1988' 7-10)' The materials presented in these
dimensions of Pli Buddhism itself. U.." i"ipf"lfy summarized by Dumoulin
material found in the Indian texts summarized above
It is important to reformulate our understanding of early Buddhism and that of ;;; ;d"^, sometimes to du;licare also McRae
to provide stries and images not found in those texts' See
the Nikya schools to include in an integral way the forest traditions not only in uJ"ro'n'",irn",
service of a more balanced and accurate view of the "pre-Mahyna" traditions t986,79-82.
6.'lheMahavcslprovidesanaccountofthesaint'beginningwithaformerlife'in
themselves, but also for the considerable impact that this recasting can have on living in solitude in the Himalayas is already
which his reputation as a meditating ascetic
our conceptualization of the relation of earlier to later Buddhism in India' The reflected (Mv 2:16O Uns', 2:1 101)'
portrait ofUpagupta as guru for his disciples as presented in the Aiokaraiavadana 7'Wearetoldthathehimselfownedeightycartloadsofgold,fivehundredbonds-
, u in point. That depiction is, as noted, particularly rich in its themes of men, frve hundred bondswomen, five hundred
head of cattle, five hundred fields and vil-
"ur"
the priority of inn"t realization over external forms of the dharma; the sometimes lages, and so on (Mv 3:67 Uns', 3:491)'
See also Mv 3"53'14' 16
impiicit, sometimes explicit critique of the conventional values of settled monas- 8. Mv 3:67.5 (:ns., :a9); cf' \ASO 346' s'v' pilotika'
395' s'v' plotika'
ticism; the requirement of unconditional commitment of disciple to rnaster; the (Jns.,3:54). See also BHSD 354,s'v' pailottika' and
g.Heremarks,"Andwhenlsawhim,therecametometheunambiguousawareness
master's flexibility and unconventionality in training methods and skill in guiding who was all-knowing, all.
disciples advanced in meditation; the beliefs that the guru has power over the that was looking on the perfect Buddha, on the Exalted one,
I
(Mv 3:67 [Jns'' 3:50])'
seeing, and posseised of atsolute perfect knowledge"
phenomenal world and is ultimately behind the visions and meditation experiences on the relative antiquity of these verses
t. see uonnger lg54,lg5. Hofinger remarks
f tne Olsciples; the intense devotion of disciple for master; and so on. All of (193, n. 3).
these illustrate common assumptions and expectations of what a teacher is in
for-
l1'TheBuddhasays,..Ifamanshouldacceptadiscipleincompletepossessionofhis
how such a person works. to be so; though not
est Buddhism and mind, and then, though he *as not perfectly enlightened should claim
Modern buddhology, of course, is not unfamiliar with such images of the all-seeing, should claim to be so; though h was limited in knowledge and insight, should
guru, but it generally hu, ,""n them as characteristic of Tantric Buddhism in India claim to have absolute knowledge and insight, his head would split in seven. As for me,
nd Tibet and not of the earlier, more "conservative" traditions'e2 The particular O Kayapa, I claim to be perfecily enlighrc;ed, because I am so; I claim to O:
because i un' ,o; I claim to be ail-seeing because I am so; I claim
"f':ltlg'
to have absolute know-
conformation of the Tantric guru is, in turn, often explained as the result of non-
of (Mv 3:501)' This appeal to a magico-
Buddhist influences.e3 It must come as a surprise, then, that here, in the hea ledge and insight, because I have themi 3:68 Uns"
religious phenomenon (the heads of those who lie about such matters split in
seven) is
the lineage of the patriarchs of Northwestern Buddhism is to be found an image not to human
reminiscent of the story of the Buddha's enlightenment, where he appeals,
of the Buddhist teacher that in many of its essential characteristics mirrors that
authority, but to the earth divinity.
found in the Vajrayna. This discrepancy is to be explained, of course, by the fact lhe dhutagur.tas
12. Elsewhere \n Mv we u,. told that Ksyapa was purified through
that buddhology has derived its understanding of the teacher in earlier Buddhism (dhutaclharmaviuddhn)(Mv l:80.3 [Jns., 1:56]), and as his personality in the text is closely
from monastic models, whereas the teacher in the Vajrayna is essentially a forest bound up with them, oe cannot think of his training under the Buddha apart
from the
figure. when forest images of the teacher in earlier Buddhism are compared with forest liie in general and these practices in particular. As the organ of restraint the text
ttre torest images in the Vajrayna, then, as we have seen, there is a much
closer prominence of forest renunciation in general
specifically mentions here the prtimok{a. The
else-
correspondence. and in particul ar the dhutagui in relation to Mahkayapa's personality, as defined
 142
BUDDHIST SAINTS
IN INDIA
where in the text (see
the term prtimoksa
references fo the dhuagunajust below), raises Some Orthodox Saints in Buddhism
l:
. b:
ourrur"
he quesrion or how
r
U3
"*;;,inin,, and touching them to his head. "K6yapa, his mind. full
,"i guard the doors or of the greatest revefence f.or the
rdill::':,':::::;i'fl;:ij1i"g,
avoid desire ror ir. rr,us
1" his six senses Master, fell on his face, and again and again caressed with his r,uia,
ti" iug.,s feet which
p,u.ti.ing ;J;;";;,;,:lii,iii:":,r,::::,,lll_*f,*i r3-16 uns r:55-5clt ;,'', miracu,ous,v,
j; ?:;:i;"J,::ii;l ,l**:s or though, ,nii|'- t,ns
:,iJi:1,;l':"'":il::ii:',il
20' This
ff;i''
funerar lament is one example of
'
3:5,-521
;" a more general pattem of specific
in rhe conrexr of a cremarion rire. For other exampres verses
'l:":',i^:::i:{#:(::.if.j'.",#;j.l':,::iiti::::hJi#Jlil,i*J;*tl
.i, ;1"0
of similar verses, see chaprer
n r
ri o Jj ;;;,,::l J."il#,,: :J:r r:,,", r,.,p,,,
o ,nu, *i,.ii., rorm, rhe cessa_
2r' The riturgical nature and magical dimensions
of the event cannot be doubted.
karmic rormations perceprion chanting, which is to be done "wirhour a break una in The
*a 1""..i";r;ilti;?j:,,.'ru,.
lro,,rkarol, rrioii,"in" p".r".i Jt,,; will unite the
Buddha's teaching, will allow it to have renown
*'ir;:r!;;ii""i#irl)ll,,l*ri;xrln^;:z:7",*ofrom,heBuddhahempen, sainrs ro appear in rhe future.(Mv r,sO.lj_i
u.,:i"l.:^ilil,lii'H,,,':J
16. Thus 4v cans ^ the devas assemble to hear the recital, the earth quakes,
niir,, :f"':;, and cerestial drums sound
garlands of flowers rain dnyy (l:gl_82 and
tl:571). Thn the arr^
jj;i,T|,lzTi:::"i,:1,,,,';;.i:!,:i';":,:: "n^ri i"r}u,
u".r...
22. The mareriar cired here is to be found in the Ku.drakav";,;;;;;;:rrhess.i.gshi)
,:'ry;:;:'::;r":ftiii;:":l;i,x:,
fr',::n
verv ^;
rrequenrrv.
:i
: ;;i+ ik #1,",* -u:iiirx ",," lTl,l' Tl,j :'n. i iil
tthrutadh.am*n,",-?:'^in"^:r:::i'#'i:';o:r;r:::r,r"' . ,,sri.
section of the Tibetan vinaya ('dur.ba), inthe Derge

from the "East India office copy of the Bkah.hgyur.'

edition,
ff. In his Life of the Buddha (lgg4), Rockhill has presenred "ir" rr.", uorume da, 2g0a,
some of this material, working

wok, Rockhill sometimes translates word for word, 1vi) ledition unspecified). In this
""0, sometim", ,u,nn'u'.r severar pages
:i{::;
of
acter
"i;i;i::ri:1#
the
dhutaguta,..,
,li; n'
'',
,i i
^i'ii,|T;,.I 'i.l'-i of ribetan in a few sentences, and often omits
work is useful in indicating some of the major
rarge sections artogether. evertheress,
his
no! ."r.",',,,r:*,"l"J:iiii :;i,i::irZ::;;;i:;);:: themes of this ,..tioi of th" Tbetan
version.
or Mahkyapa's previous rives, cr.
';f:,T,::";!r';3i':;nWqjif ,r1: ,i::;+;.account c*, z,t,^tiz_74 (Hofinger
I7' These :,,,,"-";,'::;.::,i:,\lu,ono,ma*su
rwo decrarario"r.i'ht**"*r*r 24. Thus, for exampre, when Ajta.atru first
sees Mahkyapa, he is reminded
ia"ntity and of his magicar so stronglv that he falls senseress ro ',ut,ii,- of the
powers, carl
l' ,i:J,:.i";,';ilir:l:;; sur,uil,iti"".o',,.n"0*r
2 what
ii|" the ground rv-t,b., u,305a [R.,
on his own aurhoriry, f'.i",.'J,n" 25' For example, as in Mv, when the Buddha
as a rearizd s,,,,. ,"n,li,J,Tr:i[irui:: -uul"dies, there is an earthquake and Maha-
g:;o;;:**l ";, ffi_,rii k6vapa' using his magical powers,
divines its tv_-1, o.,'rl.",'i^)ou n., r+r.
,l ; |;'#l)?:J.:
ry L" .-..u." Like Mv, v-t tells the story of the funeral
chapter
-" "'\v v"'uvu ;i;::l:,' t
rures olscouraging ;i,h i s perhaps be
the claim of powers
pyoitu,.r"'l not light and repeats Aniruddha,s
explanation thar this was because Mahkiyapa
18. The image of Ananda
rn general (cf.
As in Mv, Mahksyapa uncovers
t{ ry
v", uiu"J i"rro iR., r44r).
aficulated in the body oithe Buddha and worships
it, after which the
ill;:;ffil' ;lx' ;, ",,,,.'".,, i#i :;i'.":K :rufl ffJ:i ,;::
thes flame spontaneously leaps up (da,
o
Mahksyapa is concerned tht
zso in.,
.*4-.451). As in the ;;r"'"; Mv,
so here
J the Buddh's i"uJing, will be lost unJit"..t.. convenes
a council to ensure their preservation.
Again as in Mu.,
n:,,",m*fl #::iilit;i:';*,,.*,mU*tmh:ii:;:T of the events of the first council,
samgha' He gives directives
in vms, rrrr*gr,""r" description
Mahaiayapais crearly presented-as "
l.u.. or tn"
to nanda, purna, and the other great
where and how this srear event arhants, and he decides
#-n';**;r:i'":i#!:i.#;"**:trr.i,i:.*"*i,*,i.i:i:
MahkSyapa
in the rust and mo shameless
14 @arts.missing)
shall occur 1au,':ort l"
tofinge, rg54, rg3-g7)
r*v-rul). see also (Gms 3:1.r72_
IR., l4g-501).
aggiessive manner, precisely
nanda. . ;il; some coherence: the for iis critique of
2' As we shail see, it falls to other
texts of the Northwestern tfadition
tt'" org*ir. 'r;';;;;:i monk. rn", .*."i"it,i
*" vinaya and
the other phases of
MahkSyapa's life.
to oe ,dtn
recrly associared with with large groups of ,nir.lp"" 27. See Rockhill's comment, p. l4g.
u,,'."onn"ttto ks
ano is indi_
ng,," or ruruiil;;io, ;:::T:J::lii?;;:f .*'. ,.,".,'iJ,ooo,.o ,n ,n. 28' Mahksyapa has just rebuked
was the Buddha's artendant.
nanda for his many errors and omissions
while he
:h:,il' :i i''":i::'::'i':1'on u;;; il' # iil;i' :n:'::: Then, "grear *u, n*du,, gii.f,but r,".rii""a mind whar
uy tr," r."qu.n;;";';,':
too lragmentary to be sure,-b,ut l': .:*:
rr.r* prriiiiy ir.rgg.r,.a
the Blessed one had said to him shoily before il,
not' neither be distressed "utrr. .nanda,,he
had said, .sorow
nor afflicted. Thou must tum to the
t:,;: the order)' Be patient and do as t . ,rr"rr ter bhik;u
ll"::"' i'.#;;:':lJT^::';2'2';:,',n"'., u,.l,ll"in",i'..,"^,,. ,u.
Mahaksyapa (as to
i[: thee' ', rv-t, o. ,-;;;;;ua, da, 3oea
as in other texts to be
consiuere';;il:"" 't::':':::o?''lucusseclin chapter 3)' as well
,he l9' when Mahkasyapa 3ust such a tension is in quesrion. arhants request him to preside over
fee t . J ;; ".;;;.';;;::,j't1lu''
: ;: :,:: ::.# jn: ;u t;'; *n.. ",",:i t,* : m #i,Jl.".i:: Ji:l rhe assembly, and he rherefore
"
"ii,iffi rn
30 Thus nanda savs that the-Buddha
rum' rransmited ir ro
transmitted the rineage to Mahksyapa,
who,
him*r, "r"J.ii.'.".'-"0r,.ua. da,32rarR.. l6J). And rhe
 144 BUDDHIST SAINTS IN INDIA Some Orthodox Saints in Buddhism t45
one to whom Ananda transmitted the lineage, Snakavsin, remarks
to his chosen disciple, in the distant future, when human life has attained a span of eighty
upagupta, on this same rineage: the Buddha-Mahkyapa-nanda-snakavsin text, we are told that
(<ta, years, a son will be born to a certain man and woman of brahmin caste. Like his
323a-b tR.,1701). thourun,l
students. However, moved by the fragility of
31. In chinese, theA ywang chuan (T.2042) transrated into chinese father, this child will teach eighty thousand
by Fa_ch,in the compassion, will attain enlightenment as
early third century c.E., translated by przyluski (1923). life, he will retire into the forest and, radiating
the samyaksarylbuddha
Maitreya. After converting many, accompanied by a crowd of fol-
1
32. The following summarizes the "Avadana du Nirvna de Mahksyapa,,,
Ara ll4a- he will ascend Mount Kukkutapada. The mountain will open, revealing the skeleton
ll6b (Prz', 327*40). Lamotte provides a list of sources treating Mahak6yapa's final lowers,
i vna (1944-80, l9l, n.t).
nir- of Mahkyapa, who-in this variant of the story-appears quite dead. Maitreya will hold
I 33. It is interesting that nanda seems quire the devoted disciple of it i, tiny skeleton in his hand, saying that it is of MahkSyapa, disciple of Skyamuni,
Mahkyapa, just
as elsewhere in the tradition he is the devoted disciple of the who lived in an epoch when people lived for no mofe than a hundred years. This Mahk-
t Budha. we see an image of
i nanda's devotion when, after receiving transmission from Mahk6yapa, ,.nanda aiyapa, he will explain, was first among those following the dhutagutas and codified the
lowed [Mahk6yapa] constantly and did not leave him. He was afraid
fol_ dharma after the passing of Skyamuni. This revelation will provoke the amazement of
I that [Mahaksyapa]
would enter nirv4a, or else that he would not see him again, and those present, and all will attain the state of an arhant'
c that is why he followed
him" (Ara 114c [Prz., 330]). 39. Is this a sign of his honoring of her offering? Is this perhaps also an indication of
t
34. Relics that, the texts says, are "authentic and marvellous, which his observance of "one eating," a member of the dhutaguna list (see Chapter 9)?
are charged with 40. This story is also recounted in Da 80-84. This facet of MahkSyapa's personality
merits that are good, pure and innumerable" (Ara rr4b
h fprz.,329l). Mahaksyapa then is mentioned in Buddhaghosa's Visuddhimagga (Vsm 403-4 [Ny4amoli 1976, 441]) quoted
travels by magical flight to various places, incruding the four holy places
and the eight below. Dp-c tells a similar story (l:423-30 [89., 2:86-89]).
great stupas, prostrating himself and making offerings. He
t also flies to the palace of Sgra 41. When the Buddha is made aware of MahkSyapa's rejection of the gods'offering,
in the ocean and venerates a tooth of the Buddha. Next he journeys to
b the heaven of the so the author of this text informs us, he directs that his disciples must take the food that is
thirtythree devas and worships another Buddha's tooth ther;, whereupon
the multitue of given them.
devas with their chief Sakra (Indra) prostrate before the saint and
Si
male offerings to him. 42. V-p2:284ff. (H.,5:393ff.). Cf. Lamotte 1958, 136-38.
Realizing that MahakSyapa is near the end of his days, they hang
lz
their heads with grief. 43. However, it is alluded to in a story concerning his rag robe, cited below.
35. As the time for the final nirvna of Mahkiyapa draws-near,
tt the earth quakes in 44. One story has him finding the laity unfriendly to the samgha, which the Buddha
six ways. The saint predicts that when nanda and King Ajtasatru
come to the mountain, on investigation discovers has occurred because the bhkpus are behaving improperly. The
h I yill op:l to enable them ro enrer, and when rhey leav, ii wilr close again. At this point,
Sakra and his innumerable deva followers arrive, showering discovery leads to a rule (V-p 3:144-46 [H., l:246-48]). In another story, a man comes
offerings f celestial flowers to MahkSyapa for ordination, and when nanda declares he cannot proclaim the person's
ar and perfumed powders on the body of MahkSyapa. when they
s their offerings, the saint passes away.
hav prostrated and made name because he is his teacher, the Buddha allows proclamation by clan name (V-p l:92-

rh 36. Thereupon, sakra cries, "The pain caused by the entrance of 93 tH.,4:118-l9l). In another story in the same location, two people want to be odained
the l'athgata into by MahkSyapa and cannot agree on who should go first. The Buddha allows them to be
rh nirvlttt has just begun to subside. Today the venerabie K6yapa, in
entering nirvna, has ordained together. In yet another story, Mahakiyapa gets his robe wet, and another rule
ut redoubled our grief" (Ara rr4c_rrla [pr2.,332]). upon the
saint,s passin!, the spirit of emerges from this event (V-p 1:109-10 IH.,4:142-45]). In another, Mahk6yapa's robe
S( Pippala cave declares, "Today this cave is deserted un bu.".
In the kingdoni of Magadha, becomes heavy, and various rules are laid down conceming robes (V-p l:297 [H.,4:4231).
B all is empty and silent. In the streets of the villages, the unfortunatere weakened
afflicted. He always took pity on the poor and helped them. Now,
and 45. 8.g., Mn l:214 (Hn., 1:266); An l:23 (WH., 1:16); and Syn 2:156 (RW., 2:109).
ar this multitude of destitute 46. Materials on Mahkyapa in the later books of the Khuddakanikaya are not con-
In have lost their protector' Henceforth, the wretched and the downtrodclen
are deprived of sidered here, as they fall outside the scope of the present discussion.
the good dharma" (Ara 115a [pr2.,332]).
h 47. In more detail, the account inthe Ta includes the following themes:
37 ' An interesting parallel to this event of the opening
of the mountain and revelation
of- the saint is provided by the saddharmapur.t(artka sutra. ln the stupcsarytclarana a. The highest life is one of forest renunciation, defined by the four nirayas: "For whom left-
chapter
(sps 149-65 IKn.,227-54, rrans. from skt.; Hurwitz over scraps suffice as food, smelly urine as medicine, the root of a tree as lodging, a rag from a dust-
1976, 1g3-g4, tians. from ch.l),
the central stupa of the text opens, revealing the ancient Buddha prabhutaratna heap as robe, he truly is a man of the four quafters" (7rl 1057).
sitting in- b. One goes clad in a robe from a dustheap (Z 1080, 1081).
side. Like Mahk6yapa, this Buddha has in one way passed
beyond but in another he is
alive and ever present. c. The saint resides in a mountain retreat, dangerous and difficult to reach 1Za 1058). /
d. His is a life of perpetul wandering (fa 1090).
, 38. Lamotte, drawing upon the Divyavadana, vinaya of the Murasarvstivdins, the
Kudrakavastu, the saqyukragama and the Fen pieh Kung t lun (T.1507),
e. The practice of meditation is the heart of the Buddha's teaching, and it is this upon which one
gives an ac_ is engaged in retreat (Za 1058, 1059-61, 1066, etc.).
count of Mahkyapa's passing that repeats the essential elements of
this account (195g, f. Solitude is necessary for the successful practice of meditation by the forest retreatant (Ta 1069,
226-27;768). Lamotte adds the detail that Mahksyapa, in his mountain, 1072).
has entered into
nirva4a or nirodhasar;napatti, the attainment of cessation (7g). g. One should be wary of associating with a crowd, where one is distracted and concentration is
The close connection between MahkSyapa and Maitreya receives hard to attain (Z l05l).
elucidation in an-
other text from the Sanskrit tradition, the Maiteyavyrikarata (Lamotte h. One should be on guard against being greedy for good food, as this undermines the spiritual
lgsg, i77_7g),
which, Lamotte tells us, is found in a number of versions showing life (Ta 1052).
little variation. In this
i. The saint follows the practice of complete nondiscrimination regarding food. Here the story is
 146 BUDDHIST SAINTS IN INDIA Some Orthodox Saints in Buddhism 147

became enough for all. And on the seventh day Kkavaliya became
a rich
told of the eating of a leper's finger, reminiscent of the story told of the leper washerwoman, although ^:--tc howl
u-"^')l?i*^ l:441]. a similar story in Dp-c l:423-30 [BC'' 2:86-89])'
the setting, the donor, and the actual story are different (Ta 1054-56). The same story is told in the [N., See
t''rr."ri t:403-.4
Milindapaiha (395 [T.R. 1890-94, 2:330]). ru, be thought that to place nanda in this role involves a contradiction, be-
j. One should avoid visiting homes of the highborn, as this interferes with concentration (?a 1052). Buddha's disciple, not that of Mahk6yapa' It could be
^-,,i" nunu is quite clearly the
k. One should avoid visiting the homes of the highborn, as this involves one with considerations :::il;;; in qustion here is succession rther than discipleship: Ananda succeeds Ma-
of honor, which are hard to give up (?n 1053).
l. The saint exrols the forest life, with its solitude and its beauty (Ta l062ff.).
l?i.i"* r" the hierarchy of masrers, but this does not imply a relationdoofnot discipleship.
deal with
of view has merit, but the issue is debatable' These texts
m. The goal of realization is won by the forest life (Ta 1077)' ";;il personalities or roles but with images of saints that may
n. The saint declares his preeminence as a practitioner of the dhulagunas: "Except for the great ffir: persons with consistentone another. It may make logical sense that Ananda is the
sage himself, I am outstanding in the qualities of fthe dhutagunasl. There is none like me" (74 1087). ^^.flicf with or even contradict nanda is
:::i;.;,' fr'uuiatasyupu's. principal disciple, but in the Aokaraiavadana

rtt O'*.0 in the role

oi the zubordinate disciple, when he is criticized by Mahak6yapa'
48. Dp-c retelling (l:423-30 tBe', 2:86-891)'
See
inii devotion and deference to the master, and when he receives the transmis-
49. Mahkiyapa's reticence is revealed in a passage, repeated several times in chapter "-ntbits
him'
16, about two monks who talk a great deal, try to outtalk one another, and argue over sion from
"'"'i+. leap into the air and
"which will speak the more? which will speak the better? which will speak the longer?" al,trough, as we have seen, upon Maitreya's coming he may
The Buddha strongly rebukes these monks, indicating that talking about what one has effect
"'^-iS.
an autocremation'
lives
learned is not the dharma that he teaches and that such practice is "futile"
(2:105 [2:138])' fni5 tendency is seen in the Sthiravadana, where the stories of the previous
are told. In this text, where the arhants are ananged in order of
The two brethren are overcome with remorse, prostrate themselves at the Buddha's feet, orttirty-ri* great arhants
is listed first, whereas Kaudinya is found toward the end of the
confess their transgression-"so foolish, so stupid, so wrong wss 's"-d vow that ,"oonun.", Mahkayapa

they will not act in such a manner in the future (2:203-6 l2:137-39D' Here the reticent ,..r, ut number thirty-three (Hofinger 1954,9' l7-20)'
"-- such an interpretation'
56. In his discussion of the first council, Bareau seems to favor
I

way of the forest saint Mahksyapa is defined as the true dharma, whereas the more and his good qualities attract to him the
loquacious and contentious approach is rejected. That this latter is intended to refer to remarking that "[Mahk5yapa's] vast wisdom
offerings f utt ttr" faithful, monks and laity, and set him in fact, if not
prctice current within nonforest renunciation is suggested by the fact that one version of l"".rr,i" and rhe
(Bareau 1970-71' 2:232)'
ihi. purrug. is followed by the Buddha's remark, "Yes, K6yapa, there was a time when -' right, at the head of the community"
by
that accounts for
the senior brethren were forest dwellers and commenders of the forest life," and his com- 57. Migotbelieves that it is this monastic personality of Mahka6yapa
Migot in these critiques the movement to
ment that this is no longer the case (2:108 [2:140-41])' his unreleniing critique of nanda. Thus, sees

brethren, according as I desire [can], aloof from sense

"I, the fore of the established monastic church, with the.concomitant displacement of another
50. The Buddha says, and a close personal
and evil, attain to and abide in First Jhna, wherein thought is applied and sustained, kind of Buddhism, embodied in nanda, characterized by devotion
which is born of solitude and filled with zest and pleasant emotion. Kassapa too brethren, relationship with the guru (Migot 1954,407)'
58. The following discussion of Upagupta is indebted to the fine recent study
of this
can so attain and abide." The same is said in turn of each of the three next ihanas, This section also draws on Waddell
Strong (see my review tRay 19931).
the four formless meditative states, nirodhasamdpatti, the attainment of cessation, the saint by John 1992
1897; Maung Kin 1903; Lamotte 1944-80, 572-':.3 and 1958,
226-32 and passim; Witan-
five mundane abhijas or superknowledges, concluding with the Buddha's confirmation
achchi 1976 and Strong 1983 and 1985.
that Mahakiyapa has also, like himself, won the sixth, transcendent attainment (2:214 (1992,9-10)'
59. see Strong's summary of texts containing information on upagupta
l2:145D. and Maung Kin 1903, 219-42'
also Lamotte 1958,232
, 2:218-22 contains a biography of Mahksyapa that in its themes duplicates
See
5 . E.g. ed. su-
60. Da 348-418. These two chapters are also contained inthe Aokavadana,
1

many found in the Mahavastu account. The story of the exchange of robes is found at .Syn l',l3-9"1, 238-56)' Mukhopa-
jitkumar Mukhopadhyaya, l-28 and 75-93 (Strong 1983,
2:219-22 (2:149_50). Mahkiyapa's declaration of his magical powers in the Mv is par- with
hyuyu', edition contains four chapters from the Da, the two in question here along
alleled by syn 2:216 and 222 (2:146 and 150). The criticisms in the Mulasarvstivdin
two others, collectively presenting the legend of King A6oka'
vinaya oi Ananda for having young, ill-trained, and ill-behaveddisciples.are found at 'Syr
61 . Partial trans. , Ernst Waldschmidt in Lders 1926, 77 -83 '
2:217 (2:147). The conflict between the partisans of Ananda and the partisans of Ksyapa
62. T. gg,2:l6lb-70c (partial trans. Przyluski l9l4' 518-22)'
is reflected af Syn 2:215 (2:145).
63. Gms 3, pt. l:3_7; r. r++s, 24:4|c_42b (partial trans., Przyluski l9l4'
558-59;
52. The pli commentaries also contain legendary material with connections to the non-
abridged trans. of part of the Tibetan, Rockhill 1884, 164-70). For a listing of additional
Pli sources. Cf. Mrp l:133-34, 16l-83, and passim; Ta-c l2l-43 (C'R' 1937 359-68); 1992,
(N'' l:472); Dp-c texts containing information on the Indian legend and cult of upagupta, see. Strong
Vsm 15 (N., l:16), 68 (N., 1:68-69), 403-4 (N', 1:441)' and 430
l:258-60 (Bg., 1:311-12) and l:423-30 (8g., 2:86-89). For example, Buddhaghosa tells 9-10. ,y'
for the poor' "The Elder Mah-Kassapa, 64. Przyluski argues that these stories were all part of a common Mathuran tradition
a story illustrating MahkSyapa's special regard
stood at the house door of a man in poor (1923,8). Strong sees these two cycles as quite possibly having originally existed sepa-
it seems, after spending seven days in attainment,
rately, with the mature Upagupta legend being the result of their combination at some point
circumstances called Kkavaliya in order to show favour to the poor. His wife saw the
(1992, l1).
Elder, and she poured into his bowl the unsalted sour gruel that she had cooked for her 1992,
65. Da 348-49 (Strong 1983, 174; translation quoted and commented on, Strong
husband. The Elder took it and placed it in. the Blessed One's hand' The Blessed One
in 24ff .).
resolved to make it enough for the Greater Community of bhkkhus' What was brought
 148 BUDDHIST SAINTS IN INDIA
66. Da 351-52 (strong lg3, 176-79; translation quoted and commented on,
1992, s8-60).
strong
67. Da 356 (Strong 1983, 184-86); see also Ara llgc_ll9a (prz., 353).
68. Da 356-64 (strong 1983, 185-97). see also Ara rlSc_r2}b (prz., 353-62). For
a list of other soures treating this famous encounter, cf. Strong 1992,315, n. 2.
69. Frauwallner (1956,28ff.) believes that upagupta's legend at this point shows
obvious insertion.
an
70. Lamotte 1958, 230. Lamotte in the same place tells us that this legendary material
concerning the five masters of the dharma, from Mahksyapa to upagupia, has
no coun'_
terpart in the Sinhalese tradition. Lamotte concludes, "Of the silence oi the pli
,our..
one must conclude that the legend of the five masters forms no part of the primitive
traOl-
tion, but has been elaborated subsequent to the evangelization ofceylon." Ho*"u".,
iu_
motte says, it is nevertheless true that the legend "on the other hand is solidly implanted
on the Indian subcontinent in the testimony of both texts and of monuments." He
mntions
Mt. Kukku{apda, the modern Kurkihar some twenty miles north of Bodh-Gay, as well
as other physical remains (1958, 230). In contrast to the wide acceptance of these
five
masters, those depicted as succeeding them differ in the sources. For example,
in the
Mulasarvstivda tradition, upagupta is succeeded by Dhitika, Krsna, and sudarana
(La_
motte 1958, 770-71).
71. He iscalledbythederogatoryname mahallaka, "anoldperson,,(BHSD42l);cf.
Durt 1980 and Strong 1992,68-70.
72. Ara l22b (Prz.,3j6-j'l). See Strong's slightly different rendirion of rhis evenr
(1992, t22_23).
73. Cf. Strong 1992, l45ff.
74. These include Lumbinlvana, where he was born; Kapilavastu, where he made the
"great departure" from home; Bodh-Gaya, where he attained enlightenment;
sarnth, where
he preached his first sermon; Srvasti, where he carried out ,,th" gr"ut miracle;,,
sr.nkya,
where he descended from the sky in the company of the gods; and Kuiinagari, where
he
entered into final nirvla. Lumbini, Bodh-Gay, srnth, and Kuinagan are the,,four
great places of pilgrimage" marking the locations of the four major events of the
Buddha's
life (birth, enlightenment, flrst sermon, passing away). Kapilavastu, Srvasti, and sr.n_
kya represent three additional pilgrimage places of somewhat less renown. Mitra (1971,
8-9) mentions the four great places and then another set of four lesser pilgrimage places
associated with the life of the Buddha: two from the list given in D, Srvasti and
Sm_
k6ya, and two additional sites not mentioned there, Rjagha, where he tamed the elephant
Nlgiri, and Vaiili, where he was offered a bowl of honey by a monkey.
75. on upagupta's special ties with hagiography as a genre, see strong 19g5.
76. see strong's discussion, 1992, 186-20g. see arso Maung Kin tsoz, zzz-+t;ou-
roiselle 1904; and Denis 1977.
77. Cf., e.g., Strong 1992, references to Hsan_tsang ancl 253ff.
78. Cf. Strong 1983, 86-87.
79. Cf. Strong's discussion, 1983, 86_g9.
80. on sriputra, also see Lamotte rg44-go, g7-103, llg_12r, 190-96, 2g7,62r-
49, 701' 1630-32, 1760, and 2331-32; 1958, 19, 20r, 372 and passim; and
1962, r41-
42_;.and Nyanaponika 1966. In the interests of stylistic consistency,
the Sanskrit rendering,
Sriputra, is used in this discussion,
81. Migot points out that the Mahavagga does not represent the "original text" of this
legend, but rather itself shows some development. Instead, the hypothezed
original text
provides the common source for the earliest versions, including ihut of th"
Mahavagga
(t9s4,4ss).
Some Orthodox Saints in Buddhism 149
oc Following Migot's useful summary ' 1954' 42-l '
of the conversion story then suggest a split between schol-
i|:. ,;;" developed versions
*:i,:i:'
tilr,n'*i,tr
,il:',l':'#':i'',"i:;:il:i::":';i.iil;:T::'i:'*:T
praja, the latter with unparalleled abhijna' As we shall see, the
unequaled
of meditation and that of textual
lj,i',.*,, acknowledge two ways within Buddhism-that appear to represent another ac-
::j::,:; The identification of two chief disciples would
in a hagiographic frame of reference, of these same two trends.
"Ti"?rr.r,. rhis time
preeminence is what one would expect in the Pli and other texts
ir;;;.;, Sriputtu's
primarily the views of settled monasticism'
,rn..,i"g
'"";;. ;, many orher examples of this scholastic character of Sriputra in the Pli canon,
see Migot 1954' 466-69'
""'Sl.-Su.tt would seem to explain the apparent contradiction, noted by Migot (1954,
foremost in miraculous powers--which,
<oa.1. that although Maudgalyyana is said to be
believed to accompany meditational attainmenl-such
i, * t,u". seen, are traditionally and' in some texts, are even said to
lo*.r, ur. also abundantly attributed to Sriputra
(504)'
,umus, those of Maudgalyyana himself
86. See. e.g.. AsP lff' (Cz', 83ff')'
g7. przyluski believes that the region of Kaumbr is the place of origin for the western
group of the Mahsr.nghikas after the first schism (see
schools, separated from the eastern
the seat of the pre-Theravda, the old
uiro pruu*ttner 1956,54). KauSambr was therefore
groups that split apart, the Sthavira
Sthuuirur, including both of the two great sectarian
who went southwest to Ujjayini and the Sarvstivdins who went to the northwest (Migot
1954, 455).
gg. Very interesting in the present context are images of Sriputra in Jain tradition
depicting him as originally a forest renunciant but one who is in the process of moving
into-and justifying-a nonforest way of life. In the Jain Isbhasiyairyr, in a very early
poem, Sriputra is seen as the ideal forest renunciant, one who lives in a cozy hermitage
elsewhere in this text, one finds pas-
1P., assama (see Nakamura 1987c,58). However,
sages in which Sriputra exhibits a change of venue to a more settled environment. What
is-particularly interesting about these passages is that in them Sriputra does not question
the primary value of forest renunciation and meditation but rather is concerned to affrm
that these can be carried out without actually living in the geographical forest itself. "What
use of forests and huts (assama) for the hero who has conquered his senses? Wherever one
feels happy, there one finds a forest. That place is also his hermitage. For the one
who has disciplined himself well, forests are vain. The whole (world) is for his
meditation" (Nakamura 1987c, 58-59). These early passages lend credence to the idea that
Sriputra was originally a forest saint, but one who later becomes monasticized. What is
particularly interesting about the Isibhasiyary is that it reveals Sriputra in the very midst
of this transformation, with one foot in each world, something not seen clearly in the Pli
sources.
We have already seen an example, in the person of Asita, discussed in Chqpter 2' of
the notion that one may retain forest values while living in a nonforest environrnent. Such
has also been seen in the Milindapanha. Other examples of this same notion will be seen
below in both Nikaya and Mahyna texts (cf., e.g., Chapter 8). The Isibhasiyairy expres-
sion of this idea raises the interesting question of whether this relatively common affirma-
tion may not have originated at the time of and among those attempting to affrrm the
normativity of town-and-village renunciation (or settled monasticism) over and against for-
est renunciation. Both of these images-the one of the specific saint Sariputra and the other
of the justification presented by Buddhist renunciants for leaving the forest-suggest the
 150
BUDDHIST SAINTS IN INDIA
potentiar varue ofthe
Jain^sources for shedding
ularly the history of early rlgnl on early
right earry Buddhist histr
foresr srdi;""'' history and panic_
89. Sriputra is an i
h,
":
^rh{;.
;;,; f': -il Hi: ::
; TJfu",':,,,l.h
i s m, b u t he
ne ver came
ro
90. See Lamorre.s discussion
91. This rrend is alr s
of thesoi"fiJrerces, 195S,
ss,.il;;;;;;Jl i2g_30. 5
the geographicar regions
more or ress conrinuous
*,..u";;i,ff;:JiH,,rJ,'"",l-or:l"l
wh".. *
ro ancienr rimes. rambiah.,
Buddhisr ,..i,i"^
fi:i:":,r""rr.r"Tl""nt hav.e aut"u.i containei
u,an,,,.iii,;,";ii;:';:,::::t::.;,ry:,:,*.rr
rs an interesting and sugestiu"
relarions wirh rhe more
r,uy Ji'iorJ,'ioon,rn.
il'''''il1,ff,:i:,:?il Saints Criticized and Condemned
stabrish. srooi;rrre
carrirhers (19g3) examines
rhe same prr""",n".*"'in
ui,agerto*;;;;;;;"r, Michaer
s.i r_untu.;;,.*'il*er
""
t:J ffi ;il' r..",, uii,- il;" has re_
il'l::1, ;'H ilf (I e8e)
93. Cf., e.g., Conze 1962b. 270.

MahakSyapa, upagupta, and sariputra are preeminent saints, presented in a pos-

itive light within their respective traditions. euite in contrast to them are other
important saintly figures toward whom Indian Buddhism has a much more ambiv_
alent attitude. This chapter contains discussion of two such masters, pindolabh_
radvja and Devadatta.

A Criticized Saint: pin{olabhradvja

Piryfulabharadvj as a Sint
Throughout his hagiography, Pin{olabhradvjar is depicted
as a realized master,
conforming to the paradigm of the Buddhist saint. pindola is
not only a saint but
one of the great enlightened disciples of the Buddha,
characterized in tne ,+ngut_
taranikaya list of disciples and their specialties as ,.foremost
among the lion_
roarers" (An 1:23 [wH., l;17];.2 His conversion story
is recounted in the Da-
mamukanidana sutra (T-, z0.3 At one time, when
the Buddha was staying in
th.e nar\ of Anthapin{ada at srvasti,
there was a brahmin named piq{oladvja
who had an ugly and abusive wife who regularly
reviled him. In addition, pindola
was forced to support his seven daughters
and their husbands. one day, he bor-
rowed an ox to work his rice field,
but the ox became lost in the marshes. This
unfortunate event threw him into great
anxiety, and in this state he wandered
about in a forest. There pindola
chaced upon the Buddha sitting under a tree and,
inspired ro renounce the worlcr and become his discipre.
liliT::as
rrrru rererence to a numbe^r of features
Hef,e we
of the paradigm, including prsonal crisis
(theme l), renunciation
of the worrd (theme :), tlre idea of the fst (theme 4),
the experience of dar6an
(theme 14), and the finding of a teacher (theme
5).
the Buddha, MahkSyapa, and Upagupra,
_ lik"
paradigm, and other exemplars of the
Pindola becomes a forest renunciant "ho follor^
the dhutaa6utas (theme
4) and practices meditation
in solitude. The udana, for example, describes him
as "[sitting] in cross-legged
posture, holding his body upright, being a f-orest-
alms-quesrer, a rag-robe *"ur".l using three
Y:,''.:, .an
contented, robes, needing little,
a recluse shunning society, on" oi ardent energy,
upholding the scru-

t5l
 152 BUDDHIST SAINTS IN INDIA
pulous life (dhutavada), given ro the higher thought (adhiciua)" (42
twd.,
511). Pindolabhradvja as an exemplary forest renunciant is mentioned in
ottrer
texts, such as the Theragathn (123-24), the Theragatha commentary
tz:+-o tc.n.
1913, ll0-l1l), and the Milindapaha. In rhis last rext, rhe saint."rnu.Lr
o tt.
delights of solitary meditation:
Alone, with no one near, the man of insight,
Searching into and finding out the nature,
Of this body, can lay him down to rest,
On the sweet bed of contemplations deep.
(398 [T.R. 1890-94, 2:335])
Pindolabhradvja's forest-renunciant character is indicated in another legend,
inthe suttanipata commentary and inthe Jatako,a in which t" i,,to*n,ittin!
under a tree meditating. Here he is found by some women from the tu.".
King udayana (P., udena), returns from his samadhi to ordinary consciousne.s,
and preaches the dharma to them. others of the harem report this meeting to
king, describing Pindola as a srama\a and as a wandering renunciant. Like other
forest saints, Pi4{ola is sometimes depicted living in places that are far away
hard to get to. In the Divyavadana (4o2 [st., 264]), for example, his main place
of residence is specified as Gandhamdana, the mountain in the north, in the
Himalayas, a place famous for those other forest contemplatives, the pratyekabud_
dhas (see Chapter 7). In the tradition of the sixteen arhants, it is said that he
lives
in the mythical land of Aparagodniya in the west, along with 1,000 enlightened
followers (theme 17) (LC., 10-ll), a place that is equally far off and inaccess_
ible.
Like the other Buddhist saints, Pindolabhradvja's spiritual path is essentially
defined by meditation (theme 7). This is not only implied by his life of forest
renunciation, his dwelling on Mount Gandhamadana, and his following of the
dhutaguytas but is also an explicit part of his image, as in udana 42: when the
Buddha points Pi4{ola out to his monks, pin{ola is sitting in meditation posture.
when Pi4dola is seen by King udayana's harem, he is also sitting under a tree
meditating. In a Pali sutta in the samyuttanikya entitled ,.Bhradvja," when
Pindola preaches the dharma to King udayana, his teaching consists in meditation
instruction, including the cemetery contemplations and the practice of mindfulness
(Syn 4:ll0-12 [RW., 4:68-70D.
As a result of his meditation Pindolabhradvja attains realization as an arhant;
as in the case of the other Buddhist saints, his enlightened status is central to his
identity (theme 8). In the Milindapaha, for example, pi4{ola expresses his real-
ization: "How great and how deep is Nirvla's bliss!" (404 Ii.R., lggo-94,
2:3461). upon attaining realization, pildola utters his famous lion's roar. piqdola
"roamed about roaring his lion's roar: 'vy'hoever has any doubts about the path or
the fruit, let them ask me!'And when he stood in front of the Buddha, he roared
again: 'In this ssana,
o Bhadanta, I have done what is to be done, I have reached
the summit!' Therefore he got the name 'foremost of the lion roarers."'5 In
declaring his own enlightenment, and in presenting himself as the authority for
questions concerning "the path or the fruit" of the dharma, pindola is fulfilling
Saints Criticized and Condemned 153
50--
,o othr fearures of the
paradigm, namely, self-declaration of enlightenment (theme
to the Buddha and acting in his role as principal reference
,i un assimilation
dharma (theme 26). As a result of his enlightenment, like the other
.lnt for the
i"ints, pindola is credited with extraordinary supernatural powers (theme l3). The
(2:4 [C.R. 1913, lll]), for example, says he possesses
neraeatha commentary
sii abhas, which include enlightenment itself, and the five mundane pow-
tne
the rddhis, remembrance of former lives, etc. In particular, he can fly, an
"rs, to exhibit the supremacy of the Buddha's teaching or just to travel
uUiliry h" uses
frorn Place to Place'
Several vinayas recount the most famous story associated with Pindolabhra-
dvja's flying.6 In the
Pli version (V-p 2:ll0-12 tH. ,5:149-521),7 for example,
told rich man of Rjagha has a begging bowl made from a block of
we are told that a
sandalwood. Wishing to give the bowl to a highly attained saint, he suspends it
o? pole and declares that whichever ascetic can obtain the
from the top of a bamboo
bowl by magical powers may keep it. "If there is a ramana or brahmin who is
th who has supernatural powers, let him take the bowl; I give it to
an Arhat and
him." At this, the non-Buddhist master Prala KSyapa (P., Purana Kassapa)
and and claims arhant status. However, when invited by the rich
comes forward
householder to take the bowl,8 he cannot. In turn, the five other non-Buddhist
teachers-who with Purar.la KSyapa form the stereotyped list of the six heretic
masters-similarly come forwarde but are unable to produce the powers necessary
to take the bowl.r0 Then Pindola and Maudgalyayana (P., Moggallna) chance by
on their alms-seeking rounds, and Piq{ola remarks, "The Venerable Moggallana
is an arhat; he has supematural powers; go Venerable Moggallna, take this beg-
ging bowl; it is yours" (V-p 2:l1l.12-15 [H., 5:150; LC.,94-951). But the saint
defers, replying instead, "The venerable Pin{ola Bhradvja is an Arhat; he has
supernatural powers; go, Venerable Bharadvja, take the bowl; it is yours" (V-p
2:lll [H.,5;150; LC., 95]). To this, Pi4dola acceeds: he ascends into rhe air,
takes the begging bowl, and flies around the city of Rjag$a three times. At this
time, the rich householder is in his house with his family. He joins his hands,
prostrates, and supplicates, "O venerable one, noble Bhradvja, do stop at my
house." Then Pindola comes to the house of his suppliant, and the rich house-
holder, taking the bowl of Pi4{ola, fills ir with costly food and gives it back to
the saint, who then departs. The word has spread that pi4dola has taken the san-
dalwood bowl by miraculous means, and people collect about him, following him,
hanging on him, cheering him, and making a great noise (V-p 2:lll
[H., 5:l5l;
LC., 951). This episode illustrates a number of further elements of our paradigm,
including Pir{ola's acceptance of lay devotees (theme l7), the existence of a curt
around him (theme 15), and the defeat of enemies of the dharma (theme,ll).
., _The Dharmaguptaka version presents a slightly different account of his story
(Lc.' 96ff.). After the heretical masters reveal themselves incapable of taking the
bowl, and Pi4{olabhradvaja and Maudgalyyana, seated on a large rock, ex-
change invitations to one another,
Then Pin-t'eouJu [Piqdola] having heard these words of Mou-lien
[Mahmaud-
galyyanal, with the rock, leaped into the air and flew around the city of the
 r55
Saints Criticized and Condemned

"p.i;'. to avoi high-caste peopre (theme 22)''a

!|i,'ilii; Is sometimei the object of persecution
(theme 24)' When
PindolabhradvaJa
hears. tftui to-" of his haiem
are with the wandering saint' he
King Udayana loose red ants to eat him'
uno "t"rtnines to kill him by setting
becomes enraged he himself ends up being
the *t"g *ttp" to bringfhis about'
However, when pir.rd;ta nying ff. Finally, the king realizes the error
by the unts, wifL
attacked
pays reverence to the master
(Strong 1979' 60' n' 44)'
of his ways and at the end of his story' is not
In the various accounts' Piqdolabhradvja' land of Aparagodniya and
Uut tutt'"' as ioing to the mythical
depicted as dying
tir (tn'eme z8). As recounted in the Sarvastivdin
thre greatly protonging-hi, into
journey by sitting in meditation posture' entering
vinaya,the saint nlutt"'if'l' he continues
mediration, uno o"purting'ir.i,n
i".i"vipa. nce in Aparagodniya,
and lay-
he teaches and converts multitudes of laymen
his works of
isciples,_ and builds dwellings for
"olnpurrio: renunciants.
women, trains a gr"ui"*uiy (theme
and-teaches the full extent of the dharma
In particular, te train, irlip'les
16) (LC., 10s-7)'
many similar themes' is found in the
A relatively late account, but one with
Nandimitrdvadana(Chin.,Taalohannant'imitolososhuofachuchi,T.
According to this text' the Buddha'
2030;[LC., 6-24]),u*iUut"O to Nandimitra'
the good dharma to Piqdolabhra-
shortly before entering parnirvaYn', entrusts
of whom Pindola is the leader' asking
dvja and the fifteen tt"' g'"ut arhants
them to remain in the world, living to a
vast age (theme 28), maintaining the
dharma and protecting-it rro. ""uy intil
such time as, in a future age, the dharma
Maitreya shall appear (theme
will be extinguisr,e ro."*., t"uoin! to the time when
29),
The cultic dimensions of Piqdola's identity
receive particularly strong deline-
Chinese tradition. Inthe Divy-
ation in the Divyavaina, Nandimitravadna, and
appear.' j"."tp'-it^:
vadana, for e*ample,-*" r""- that Pi+dola may miraculously-
to the invitation, un nleds of sentient beings'ls King ASoka-is givinf a great
of renunciants
Pacavarsika feast t'tn" ,oangno, but although a
gteat
Tt"Tgly is asked the
has gathered, the place of horior remains uu*nt' The elder
YaSas
reason for this and " ,epti",, "This seat of honor belongs to Bhradvja
foremost of tion-rou.", ,'"'1io:gg tSt., 2601). The subject of Pir'rdolabhradvja's
;;L there a monk still alive who has
longevity comes up at once. A6oka
'uy',
 156 BUDDHIST SAINTS IN INDIA
seen the Buddha?" Yasas replies in the affirmative, and ASoka expresses his
over_
whelming desire to see the saint. ya6as contrms that pindola will soon arrive.
what ASoka fervently desires is precisely to see the saint: ,,Great would be rnv
gain, and unprecedented my great bliss unsurpassed on earth, were I to r""
*iii
my own eyes that exalted being of the Bharadvaja clan" (Da 4oo tst., 2601).
ASoka gazes into the heavens, and soon the saint pin{olabhradvaja miracu_
lously appears, in the midst of several thousand arhants, his body lik that
ofl
pratyekabuddha (theme 27), his hair white and his eyebrows so long they
han!
down over his eyes. A6oka, as he did upon meeting the saint upagupta, prostrate
himself to Pindola and kisses his feet. Then the king kneels uerore the etoer,
declaring his great joy and remarking, "by looking at you, I can, even toduy,
s"
the tthagata. You show yourself out of compassion" (theme tt;. Asoka
thei
asks Piqdola a crucial question: has he, in fact, actually seen the Buddha with
his
own eyes? Pi4dola replies that he has: "Indeed, I saw him many times-that great
incomparable Sage." Thus, through the medium of seeing, there is a link oiun_
broken continuity of transmission between the Buddha himself and A6oka: pindola
has seen the Buddha, A6oka has seen pildola, and thus ASoka has seen the Bud_
dha (Da 401-2 [st., 261]),t again afrming pin{ola's assimilation to the Buddha
(theme 26).
According to the Nandimitravadana, pindola may appear at any time, in a
hidden and anonymous form. He may turn up, for example, as an ordinary re-
nunciant, and if a layperson makes offerings to such a one he may receive the
great merit deriving from offerings to the saint (De visser 1922-23, 63). This
notion'of the anonymous appearance that pindola may take is amplified in the
chinese sources. The story is told of a layperson who wishes to make donations
to Pindola and so extends an invitation to the renunciant, providing several feasts
to this end. Pin{ola appears not to arrive, but later the layperson learns that a
certain old monk, in a tattered robe, who had been beaten and turned away from
each feast by the layperson's own servant, was none other than the revered master
himself. The servant had thought that pi4dola was "a good-for-nothing srama1w
who had been expelled from the community" (De visser lg2z-23,79). Thus, as
was true of Mahksyapa, Pi4{ola may look quite different from what is conven-
tionally expected for Buddhist renunciants (theme 23), and he may consequently
suffer abuse, even from upstanding Buddhists (theme 24). pi4dola may also ap-
pear from his mythical residence, even though uninvited, in order to help medi-
tators. Paramrtha tells us that while the yogcrin master Asaga was still a
Sarvstivdin monk, he came to despair over his meditation practice and his in-
ability to attain wisdom. when he was about to commit suicide, pindola came to
him from Prvavideha and taught him.17
chinese tradition, quite possibly reflecting Indian usage,rs knows a variety of
legends and cultic activities surrounding the figure of pindolabhradvja. In the
stra on the Method of Inviting Piyt/ola, for example, the main outlines of pil-
{ola's legend are given as the ideological basis for the cultic activities surrounding
him. If one intends to invite Pi4{ola, one burns incense and makes prostrations in
a pure environment. Facing in the direction of a certain Indian mountain, one
invokes his name with all one's heart, saying, "Man of great virtue,
Saints Criticized and Condemned 157
pi.dolabhradvja, you have received from the Buddha the order to be a field
'-]"u.ine happiness for men in these final days of the dharma. We wish that you
!,',it u""iptour invitation and that you will eat in this place." This and other texts
,t various other cultic contexts in which Pindola's presence is to be in-
",t""
i"t., including when building a new house, when inviting the sarygha to bathe'
*f,"n the sarygha itself partakes of a meal (De Visser 1922-23 , 77). Lvi and
""
huuunn.r cite
another text in which it is remarked that cultic activity surrounding
pinolu includes the construction of his image and the carrying out of various
cuitic activities of
worship to it, in the belief that Pi4{ola himself will become
present (LC" 75)'
pindolabharadvaia s an Obiect of Criticism
Buddhist
In this array of sources, representing different regions, time periods, and
traditions, we find Pi+dola depicted as a Buddhist saint, in many respects con-
forming to the paradigm. In type, then, Pindola bears a close resemblance to the
Buddn, MahkSyapa, Upagupta, the forest Sriputra, and the saints of the
re
Theragatha and Therfgath. However, unlike these saints, Piqdola is the subject
of a distinctly ambivalent attitude on the part of surviving tradition; this is seen
most clearly in certain criticisms that are leveled at him (see Lamotte 1958, 354-
55).20 These criticisms are never final, for after he is castigated, mildly or severely
as the case may be, through certain events he redeems himself and becomes a
member in good standing of the sarygha. However, the criticisms are curious,
because in the sources they are widespread, they touch different defects in Piq-
{ola's character, and they seem at direct variance with much of his saintly person-
ality. Most curious, it is often precisely the very elements of Piqdola's sainthood
that provoke criticism.
Although Piqdolabhradvja's saintly character is reflected in virtually all the
sources in which he appears, the criticisms are not as similarly widespread. They
are absent in particular from earlier, briefer mentions of the saint-for example,
in the Udana, Theragatha, Samyuttanikya, and Anguttaranikaya passages cited.
And they are absent from texts that attest to Pi4{olabhradvja's cult, for ex-
ample-the Nandimitravadana and the Divyvadana.2t However, the criticisms
are present in some of the earlier and most of the later discussions of Piq{ola,
being particularly pronounced in the various vinayas and in the Pli commentaries.
Early expression of this attitude of reservation toward Pi4{ola is found in the
conclusion of various vinaya stories concerning his miraculous taking of the san-
dalwood begging bowl, studied by Lvi and Chavannes (1916,94ff.). I*the Pli
account (V-p 2:ll0-12 [H., 5:149-52)), the Buddha hears the great ndise of the
crowd voicing its adulation of Pi{{ola. \/hen he asks nanda what the source of
this great noise may be, nanda explains that Piqdota has taken the bowl of the
merchant by magical means and that a crowd is following him.22 Then the Buddha
gathers the community of renunciants together and asks Pi4{ola, "Is it true, as is
said, Bhradvja, that the bowl of the (great) merchant of Rjagaha was fetched
down by you?" "It is true, Lord." Then the Buddha castigates him, saying, "It
ts not suiting, Bhradvja, it is not becoming, it is not fitting, it is not worthy of
 Saints Criticized and Condemned 159
r58 BUDDHIST SAINTS IN INDIA

it is not allowable, it is not to be done." The Buddha then censures

ry,111'i;1.Jl"::'Jl;i*li-";1ffi il"-i'iff
a recluse, li,Ti:'"'i;T'ii:
Pi4ola for exhibiting his magical power merely to gain a bowl, an act he com- saint-living in his re-
between Upagupta the forest
pares to a prostitute who exhibits herself merely for money. Then the Buddha lays i ,iJt"r i.n*orny exists in discipline, attained in meditation, and fully real-
down the vinaya rule that the monastic is forbidden from exhibiting miraculous ^^te henitage, rmpeccable
is adept in rex-
powers before the laity. If one does so, it is a dukyta (P.' dukkala) sin. 1ru* i::1il r""gupta's learned visiror, the monasric scholar-who conupt within' Most
by disciples, but who is morallv
Pi4$ola's miraculous taking of the begging bowl becomes the occasion for a lay- li;;;;;r n ror.ound"d detaiied description of this tension between forest
ing down of a formal and binding vinayarule (see Strong 1979, 72).23 The othr -.^rit of all is the reratively
given by Prpariya and Phussa in the
vinayas tell essentially the same story, adding various details. The Pli commen- ilj:;; un ,t u, of the settled monastery
reveal tensions between the ideal of forest re-
taries give their own versions of the story of the taking of the begging bowl, l)'riinu. All these examples viewpoint of the forest
and that of the more settled forms from the
adding further information, and also provide other legends that elaborate on the ffit- as blameworthy. In the
theme of Pindola's blameworthiness.za ffiil", in which the values of the settled forms are heldbut viewed from the op-
',','u"ro""ts of Pi4{ola, there is the same phenomenon
This criticism is curious because, in some important respects, it sets up con- it is the
tradictions in the texts. For example, the criticisms in the vinaya run counter to |i;i;,id., from the vantage point of settled monasticism, from which
flawed'
central elements of the story (see Strong 1979,72-'73). In the Pli account, Pin- iorest ideal that aPPears
process of monasticization, wherein Pitl-
The vinaya story reflects, in fact, a
{ola initially wants Maudgalyyana to perform the feat, and it is only at the lat- saint of the Theragath, (tdano' Samyuttanikaya' and
ter's insistence that Piqdola reveals his magical powers at all. Moreover, his ac- oU, tre revered forest
by the and brought into its sphere. A
tion is at once a demonstration of the validity of the Buddhists' claim to genuine ri)r*r"rtur, is appropriated uinaya
evident in the case of Mahk6yapa who
was
attainment and a defeat of the heretics who have been trying to prove their own ;#"; p.or"r, or monstiization Sutra and president of
disciple inthe Mahaparinirvarla
superiority.2s Interestingly, the claim to genuine attainment, the manifestation of ,,o" a'f"*tion as chief
vinayas, the process of monastici-
supernormal powers, and the defeat of heretics are all, as we have seen, consti- ,t" nru council in the vinaya. In the different
as leader
in the Northem sources' MahkSyapa
tutive of Buddhist sainthood as such. Thus it appears that the vinaya criticizes ,uiion *ur more or less intense:
much of his forest-saintly character, whereas in the Pli
Pi4dola precisely because he is, and shows himself to be, a saint in the classical of the sarygh retains
is thorough and he becomes little more than a
mold.26 liiy, niionasticization more
in the
p-r#;t inrer pares with little of the dominating charisma visible elsewhere
Why, then, do the vinayas and the Pli commentaries, in particular, blame in of Sriputra, whose
arly texts. Th" ,ur" visible the
kind of process was case
Piqdolabhradvja? Strong offers a psychosocial explanation, suggesting that the Pli sources, leads to
tension between the saintly and retrograde elements of Piq{ola's character repre- mnasticlzation, particularly as it gains momentum in the
the almost entire;limination of the forest elements of his personality.
sents a healthy admission of tensions within the Buddhist sarygha and within the
minds of the laity. Some monks, it is admitted, fall short of the ideal of renuncia- The process of monasticization in Pi4{olabharadvja's case is brought about
Piq-
tion and cause doubts among the laity. Nevertheless, once in the sarpgha, they by a somewhat different mechanism. In the vinayas and Pli commentaries,
not by the elimination of references to his forest character
are purified and, the laity may be assured, become worthy elds of merit (Strong dta is monasticized,
1979,67-68,77-78,87-SS). This explanation is undoubtedly valid as far as it or his sainthood, but rather by subjecting the elements of his sainthood to criti-
cism. Thus the vinaya nowhere tries to deny the reality of Piqdola's
attainments.
goes. will be taken not at
It accepts them as given but tries to present them so that they
In addition, certain historical pattems in Pi4{ola's legend can be discerned. of
face value but as making some point other than Piq{ola's sanctity. In the case
For example, the vinaya story clearly presupposes that Piqdola is a Buddhist saint
the exhibition of magicl powers, Piqdola does something that is blameworthy
in the classical conception, thus suggesting that his identity as a saint is histori-
and must not be done. Even his dwelling in Aparagodniya, as stated by the
cally antecedent to the uses made of him in the vinaya, which would blame him.
Sarvstivdin vinaya (Strong lgig,76), is seen to be a result of his blameworthy
Moreover, in Pir{ola and in those who would criticize him, are reflected the two
historical strands of early Buddhism, namely, forest Buddhism and the more col-
behavior and of his having fallen short of the collective, monastic ideal pro-
pounded by the Buddha. ln the vinyas, then, the manifestations of Pi4{ola's
lective ideal of monasticism as represented by the vinayas. On the one side is
saintliness are reinterpreted as signs of spiritual lapse' .a
Pi4{ola, the forest renunciant, for whom asceticism, intensive meditation, attain-
The evidence suggests some of the forces that may have led to this reinrpre-
ment, and magical powers are the norm. On the other is the monastic renunciant
I

tation. In the Mitindapaha, as we have seen, the existence of the forest type of

here defined by a communal lifestyle and behavioral purity. In the preceding chap-
Buddhist renunciation naturally raised impofant questions for settled monasti-
ters, we have seen several examples of just such an emerging dichotomy between
cism. Which was the truly normative Buddhist tradition-that of the settled mon-
the traditions, values, and ideals of settled monasticism and those of forest Bud-
astery or that of the forst hermit? The monks had their claims of moral and
dhism. MahkSyapa's legend reveals, for example, a tension between Mahak6-
schoiarly attainment, but how could their ascendency be maintained in the face of
yapa the solitary frest saint-whose discipline is perfect, who is proficient in
 160
BUDDHIST SAINTS IN INDIA
Saints Criticized and Condemned 16l
forest masters with acknowledged
atainmenr, compassion,
ilflt"n-ttmatic 6 unique to this
saint alone. The Lokapaatti, another Pli text, recounts a legend
It seems that in the vinaya treatments 6f lJpagupta that repeats a number of themes of Pindola's story, including Upa-
of
us a characreristic response. As .pi4.{orabharadvja, we have before
rhe central inriiiurionurir"Jirr,., qupta's character as a forest renunciant, his residence in an inaccessible locadn,
tradition, monastic gudhism of Buddhist attainment, his magical powers, his surpassing charisma, and his
do", not to put forward claims f.or itself is meditative
rival rhose made bv the forest-ren"""i*r1*i,iois.
"ior" that vow to postpone his nirvna indefinitely in order to help others (Maung Kin 1903,
its own forms and io ,"" everything natner, 1""n, to mainrain
i" !, of the Budha r,*r,r, defined zpfr). one story told in the text is of particular interest-namely, the account
stricrly as the one who foundeC here of the festival planned by King ASoka for the dedication of the 84,000 stupas he
u,ia guunr"ed the. *r_"ri"i
the monastic
has had constructed. It is feared that Mra will try to disrupt the festivities, and
form of Buddhism. Thus pi4{ora;t V
."irurion and irs "f
cannot be taken on their own "ri"""i iagicat
terms and say nothing ro, tt",nr"iu"r.
,t"y
powers
upagupta's name is mentioned as one who could provide the requisite protection.
be properry undersrood when can onlv
seen l" irg of the-vinaya""lrr"r, when upagupta is thought of, "the monks [are] glad and joyous beyond all bounds
rhe stories
ti|ffi:#,to"onn.-^tt'eauthorityor,n"iy"ruresprohib- . . exclaiming 'sddhu, sadhu." ' Two arhants then journey to Upagupta,s far_
ffi :tJ:tf ffi off hermitage to invite him to come to render the needed protection against Mra.
It is interesting that the tradition of upagupta agrees, promising to come to the monastery. He does so and, arriving
criticism of pi4{ola becomes so
that it can appear even in texts pervasive
by magical means, is immediately rebuked by the monks for his nonmonastic
.epresen-r-uriu. of his cuit,
,"rri"t, or"rwise reflect
a positive attitude toward him.
Thus, in on" t*nrlution inio behavior and priorities: "shin upagupta, you have not attended the Assembly of
of Inviting pipdora, we read chinese of theMethod
that the reason that pindola t Bhikkhus for the purpose of performing the rites of uposatha and pavra!; you
remains in Aparagodnrya, and.acr, his nirv'a, do not take interest in the affairs of the Sar.ngha; you care but for your own
",
r"*";,ir":""r"
dha told him to do so, as punishment ""_;;;;i;;;,,
ror nis having revealed supernatural
rhe Bud_ happiness and are mindful only of your salvation" (Maung Kin 1903, 237).The
to the lairy. The Divvavadana refers
origin (Stron g rgTg , 76\. rn
a u ,iiit- viw, as " ,rri* L_,s ofpowers Indian
monks then announce their determination that upagupta be punished for his
"uinr' t ttoco,uohradvja,s regend, "forest"28 ways. His punishment is that he must protect against Mara,s depreda-
mately and only because of^,r,ir ir is urti_ tions during the forthcoming festival.
the Budda himself-b""u;r"';;
Pi4{olabhradvja in a certain or" ,o punish we see here some of the same dynamics as in pil{olabhradvja's story. As
way-that rit4otu is now
human beings' These v.arious helpful to in Pi4{ola's case, this story clearly presupposes the existence of ihe powerful,
attempts ,o ri*i, the saint,s """i1"1" ""
it back ro (by making. it depend uponl and to reduce realized, and respected forest saint. when, like piqdola, upagupta exhibits his
lui or the Buddha"rr"r"-"
in his specific rore as
Jounder of the monastic sarygha r',u tt magical powers to protect the dharma, he is criticized by the monastic sr.ngha.
which we sharl return.27
The pattem of pia{orabhradvaja's"n,,.'to In both cases, it is offense against the vinaya that provides the logic of the cri-
."pr"r"ntution in the u*iu, sources
particutarly revearing' is tique. As Pindola is blamed and becomes the occasion for avinaya rule against
.In.rhe
non-vriri" iitcanonicar sources (Ta, ud,
-ror,
syn), he is an accomprished An, and this type of behavior, so upagupta is blamed because he does not participte in
saint or r, pure and simpre. pri
other vinayas' pi4dola undergoes In the and ihe pratimok; recitation of the uposatha, or the pavrapa. The fac that his sin
u p.*"rJ monasticization, being scared
and subordinated to vinaya p"rrp"riu"r-uri uuu"r. down has been to act against the conventions of settled monasticism is further revealed
which extend and intensify t."nar rn ,rr" a-"mmentaries, in the critique of his nonmonastic lifestyle and values: he does not engage in or
pt"r"n, "n" vinayas,the criticism
reaches a kind of climax. In of pindola show interest in the affairs of the samgha. !,lke pi4{ola, upagupta is punished
the case of pinora, u, in tnr" by
and sarutra, thepri""dt,i"r;fl""u'i.i*, oil;ffi#u;||,| having to vow to protect the dharma-in upagupta'r by-"ombting Mara.
tions conceming forest Buddhism consisrenr and inrense reserya_ Furthermore, as in Pindola's legends, this story finishes"ur
In uy extriuiting some dra-
haksyapa, and sriputra, there ""Jil"rr"o. the treatmenr of pi4dola, Ma_ matic inconsistencies. upagupta is a great saint and people are attrated
r, a i.e"iiine from the vinaya_notjust to him;
but the other earry vinayas as pli at the same time, he is criticized when he reveals his sainthood. In this
welr-to later. pri tradition. It appears the story of
polarization between forest and that the upagupta, there is also the strange spectacle of upagupta originally coming
monastic sudhir-, along with of his
forest Buddhism and its saints tne aniipattry toward own free will to combat Mara and ending up subjecte to a punisirment
evident in lut". pli tradition, that con-
same end in the earry has its roots in the sistsin nothing other than fulfilling his orignal intention! wty Ir
vinayas. This porJzation reflects,t" there criticirfn
ment of the same conservative, develop_ in this story and why is upagupta;s proteciion of the festival iegarded
evident in the vinayas of the "ot"-un,
".o..
,"nr" moastic tendency already clearly Lsnment, as a sign of his blameworthiness,
as a pun-
r"nor"r-u tendency that, though rather than more simply (and logically,
mitigated, is st'l visible in on""-ry
ro.. o. sometimes from-a dramatic standpoint) as an expression of his power
as a iealized saint?
in the other earty Niiaya schoors. Here, as in the case of Pindola, we detect the imprint of the values
In conclusion, it may be mentioned "r"rr,".
dvja's legend-of a great saint
t-: general partern of pin{olabhra_ monasticism. In fact, settled monasticism appears
of settled
who is ."uute and criticized to be incorporating the charis-
cation of monastic no''ns, precisely through the appli_ matic forest saint into its own story but t"u"uling
for characteristics of his sainthood_is considerable ambivlence in the
not process' Forest saints may be
assimilated, we seem to be told, provided that their
 162 BUDDHIsT sArNTs rN INDrA
lifestyres and values are clearly subordinated
to those of classical monasticisrn.
That the stories of both pia{ol and
upagupta reveal.the ru-" dynu.ic
that the patrern of accepring but criticizinio suggests
punishing rh" ;;;:ainr is
isolated phenomenon but a more general nor
"r-"n"uti"ul strategy employed by an
tled monasticism. we may refero set-
this particular process oF"r-nrri"ization
incorporation but subordination, wherein as
ir, ro."* saints, traditionr
l"i.i""" to tr,"
;?i3;: ff"i:ii:*uy
uu,
"r"-ry uuru",:"i,i:;
A Condemned Saint: Devadatta
Devadatta3. appears prominently in
the Nikya texts as the Buddha,s cousin
archrival, who consistently compete, and
*itt ttr Blessed one and iri", ," overthrow
him. As depicted in his regends, Devadatta-ir,
in fu.t, un inu"i"" evildoer who
is driven by ambitious and hateful intentions
and performs a variety of pernicious
deeds. Thus he tries, u:..IT:u, times,
to ffiun, the Buddha, to bring the
to ruin' and even to k'l rh:.T1"1 ttrrougi sarpgha
one or another diaborical scheme.
Referring to Devadafta, Rockhill rightry
."u.t, thar .,his n;;;;;"-e in rarer
times synonymous with everything-tht
ir iu, the object of the hatred of a'
believers" (1884, g3).
But the portrait of Devadatta as an evildoer
is, within the Indian Buddhist
co{pus' not entirely consistent. In fact,
there are indications, tor*", sright,
another, quite different of
edged bv orher
Devadatra, an impeccabre saint;;;;'r"d; is acknowl_
Buddhi:].:1rr,-i""ruoing sarurra and
even rhe Buddha himserf.
rn the vinaya of the sarvstivda, ror *u-it",
we learn trrui ro.i"lve years
following his admission into the or"r,
o"nuua conducts himserf with faultless
deeds and thoughts. He reads an
reites tie s,atrar, lives according
disciptine,and srrives in his pracrice or trania;"t" to proper
,n"' i*ri""Devadatta
reveals himself as one who has the right
view and can preach the corret doctrine
(Mukherjee 1966, r20;
larear
lggg-"g9, s+t)..t ittt" wonder, rhen,
thar sariputra
praises Devadatta for his saintliness: 'coi', son is of great psychic
Godhi's.son is of grear majes-ly" (v-p power,
z:g tH.,5:265n,a praise rhar rhe Buddha
affirms is spoken witn truih.3i
The theme of Devadatta's saintliness
is affirmed in the uddna, where it is the
Buddha who praises him. Devadatta
is mentioned as a Buddhist saint among
great Buddhist saints. In this account, otrrer
eleven saints approach the Buddh a, Deva_
datta and ten others-including ttre greatest
oisciples of the Buddha, risted, in the
Pali, as (l) sriputta, {z,7vnanJ!g"'aru,-(3)
Mahkassapa, (4) Mahkacc-
yana' (5) Mahkofthita,.(6) Mahkilpina,
(z) tututa"unda, (8) Anuruddha, (9)
Revata,,and (il) ,nanda; Devadatt'ir
Ananda.32 The Buddha refers to
tnrr in this list, between Revata and
ttrese eteven as brahmins, declaring, ,,Monks,
these are brahmins coming, these
are U*fr-i", coming.,, When asked
to define
what he means by brahmin, he repries
,r,u ir,"y are awakened saints: ..Barring
out evil things, who are ever mindful
fare, Awakene, on-ire]"uch in the
world are surely brahmins,' (4_5
tW., _Slj.
Saints Criticized and Condemned 163
Devadatta also appears with many of the characteristics o a saint even in
are openly hostile
passages that toward him. For example, he is depicted as one
in solitude (v-p
who meditates 2:184 lH., 5:2s91). Moreover, as we shall pres-
see, he espouses the dhutagutas, including living in the forest, dwenng
ently
a tree, begging food, and wearing patched clothes. Devadatta is also a
under
master and, through his awakening, is in possession of magical power.
realized
The laity are enamored of him and show their devotion through elaborate dona_
dons. He is a master who has disciples. He is an eloquent preacher, who .,glad-
dened, rejoiced, roused, delighted the monks far into the night with talk on dhamma,,
(v-p 2:200 [H., 5:280]). Taken together, these features define not an evildoer but
a realized master who in many respects conforms to the paradigm of the Buddhist
saint of the forest. This raises the question of why Devadatta is on the one hand
vilified as the very embodiment of evil and on the other depicted as a realized
saint. In order to address this question, let us consider the man themes of Deva_
datta's legend as found in the extant literature.
Legends
According to Mukherjee, who provides a detailed analysis of the texts surrounding
Devadatta' the components of Devadatta's biography fall naturally into three parts
the main traditions, the secondary traditions, and the individual reports (Mukher_
jee 1966, 6-7).
Mqin Traditions. These include fifteen episodes found in the pali
the vibhanga (sarpghddisesa l0) and the skandhaka (curtavagga)
vinaya, in
and, in more
or less complete form, also in the vibhaga and saryghabnear"stu
of the vinayas
of the Dharmaguptaka, Mahi6saka, sarvstivda, and Mulasarvstivda.
The content
of these main traditions, shortly to be summarized, includes
the Devadatta legend
from the time of his admission into the order, through his
efforts to sptit the
community and his attempts on the Buddha's life, until
his death.
secondary Traditions. These include four episodes found
-lasarvstivdin primarily in the M_
. vinaya and the Mahdvastu, which include a rsum of Devadatta,s
family tree, his attempt to kill an elephant, his participation
in an archery com-
petition, and also his attempt to poison
the Buddha and his fall into hell.
. ^lndividual Reports. These include an additional fifteen episodes each of which
is found only in one text: nine are found in the Mlasarvastivadin
vinaya, and the,
other six are scattered in the Aguttaranikaya,
Dharmaguptaka vinaya, Mahlsa{
saka vinaya, Sarvstivdin
vinayi, and Ekotiaragamq. Thesedepict episodes from
various periods of Devadatta's
life from his childhood onward.
to-Mukherjee, the fteen episodes of the main traditions,
,- .l-t"lding contained
of the five schools, represent the oldest stratum and the essential
._:T l'-yo,
ruunoatlon of the Devadatta
biography. Both the secondary traditions and the in_
*l,tlJg y"n::]:".ly represent later additions ro this marerial, a judgment in
(1988-89)' who has examined rhe Devadarra regends in
::::t,,,3"""two.conrradicrory derail, con-
facets of Devadatra,s personatiry, sainrly and dia_
;:i::; 1t"
are unmisrakably,articulated arready in rhe main traditions.
;:t:l
ru' oI the reasons for the Thus rhe ques_
contradictions in Devadatta's depiction may beJt be