Chapter 19a - Ordination of One Thousand Sakyan Princes by the Buddha

Having thus established His father, King Suddhodāna at the Three lower Fruition stages (sotāpatti-phala, sakadāgāmī-phala and anāgāmī-phala), the Buddha left Kapilavatthu in the company of twenty thousand arahats and journeyed towards Rājagaha. On arrival at the Anupiya mango grove of the country of Malla, the Buddha broke the journey for some rest.

At that time, King Suddhodāna summoned an assembly of all the members of the royal Sakyan clan and addressed them:

“O you members of the royal Sakyan clan, if my son had chosen to remain as a sovereign ruler, seven Treasures would have appeared and he would certainly have become a Universal Monarch ruling over four island continents. And my grandson Rāhula, befitting the eldest Son Treasure (of the seven Treasures) would have to accompany the Universal Monarch together with all the Khattiya rulers on earth, attending to administrative matters wherever the Wheel Treasure rolled on^[1]. You all Sakyan rulers are well aware of this.

“Now that my noble son became a Buddha, the Crown of the three worlds, (He being a Buddha of royal descent), let only princes of royal blood attend upon Him. I would urge you, therefore, that each and every royal household present me a prince. (I will arrange for their ordination in the presence of my son the Buddha).”

They all readily signified their assent by saying: “Very well, your Majesty” and one thousand princes of the royal families spontaneously went along with the King to the Anupiya Mango Grove and received ordination from the Buddha.

Six Princes who had not being ordained

At the ceremony of the palm-reading, after the birth of the Bodhisatta, all the members of eighty thousand royal families had made the promise: “Whether he becomes a Universal Monarch or a Buddha, we will see to it that he goes about duly attended on exclusively by the royal princes.” Although quite a number of Sakyan princes had received ordination, six princes, namely, 1. Prince Bhaddiya (the one taking his turn to rule at the time), 2. Prince Anuruddha, 3. Prince Ānanda, 4. Prince Bhagu, 5. Prince Kimila, and 6. Prince Devadatta were discovered by other Sakyan families as not honouring the promise. They censured and expressed their disapproval saying: “We all have had our sons ordained but these six princes have behaved as if they are strangers and not relatives; how dare they remain not receiving ordination?”

Whereupon, Prince Mahānama went to his younger brother, Anuruddha and consulted with him saying: “My dear brother Anuruddha, no member of our family has yet received ordination, and it will only be right and proper for either of us to receive ordination.” It is to be stated here that Prince Anuruddha was an extremely gentle person, born and brought up in great wealth and luxury. Anuruddha was a prince who had not heard of the term ‘have not’, and was ignorant of its meaning.

Prince Anuruddha who did not know The Term ‘Have Not’.

This will be elaborated: One day, these six princes played a game of gon-nyin^[2] at a stake that the loser should provide cakes.

Anuruddha eventually lost the game and as previously promised, he was obliged to send an attendant to his mother for a supply of cakes. His mother arranged to provide the cakes as requested.

The six princes happily enjoyed the cakes and went on playing, game after game. Anuruddha was the loser all the time and his mother had to fulfil his request three times in succession. But when he sent his attendant for the fourth time, his mother was compelled to give the answer: “Puva natthi” meaning “no cakes.”

As Prince Anuruddha did not understand the meaning of the word ‘Have not’, he thought it to be a cake of some sort, so he sent the attendant back with instructions to bring that ‘have not’ cakes. His mother, being well aware of the fact that his son was totally ignorant of the term ‘have not’, considered that she would teach him the meaning of ‘have not’. So, she expediently put one empty golden cup as a cover upon another and sent them to her son.

Whereupon, the guardian devas of the city remembered the meritorious deeds of Anuruddha in a previous existence: “As Annabara, a poor person, he liberally offered his hard earned quota of meal to a Paccekabuddha named Uparittha, saying his wish: ‘May I be free from want, not ever hearing the words ‘have not’, not knowing even the source of food (cooked rice).’ The devas were aware that they might not be allowed to attend the assembly of celestial beings should they let Anuruddha see the empty cups;above all their heads were liable to be split into seven pieces for such an act of omission. Therefore, they filled the empty golden cups with celestial cakes.

At the game pitch, as soon as the cup which was full of celestial sweet-meats was opened, the atmosphere of the whole city became laden with its fragrance; and the flavour of the ambrosia permeated the seven thousand palatal nerves of Anuruddha as he placed a bit of it in his mouth.

Anuruddha thought to himself: “Till such a long time as this, my mother has not cooked me this ‘Have not’ cake. She does not seem to love me. From now on, I will eat no other kind of cake except this kind.” On his arrival at the palace, he asked his mother: “O mother do you really love me or not?” His mother replied: “My dear son, Anuruddha, just as a man who has only one eye values and cherishes it most, so I love you more than anything else; more than my heart.” Then Anuruddha asked again: “O mother, why, though loving me so, have you never prepared such a cake for me for such a length of time?”

When his mother heard this curious question, she summoned the young attendant and asked him: “Young man, was there anything in the cup?” He replied: “O dear mother, the cup was filled to its brim with the sort of sweet meats which we have never seen before.” His mother then realised that her son must be a man of power and glory, who had accumulated much merit from his past good deeds. She rightly considered the truth of the matter that celestial beings must have put celestial sweet meats in the cup and sent it to the prince.

Then Anuruddha told his mother: “O mother, from now on I shall not eat any eatables except this ‘Have-not’ cakes. Just cook only this ‘Have-not’ cake for me". Since that time, his mother simply sent an empty cup covered with another whenever request came from his son for a supply of eatables. Before his ordination, all through his layman’s life, it was the celestials who had his cakes sent to him. How then could Anuruddha, who did not even understand the term ‘have not’, understand the state of monkhood or ordination?

Such being the case, Anuruddha asked his eldest brother, Mahānama: “O brother, what do you mean by ordination, what is it like?” Mahānama replied: “Dear brother, one who receives ordination is required to have his hair and beard shaven clean, wear dyed clothes, sleep on a wooden bed-stead, or a couch of cane or bamboo, go on usual round for almsfood;this is the life of one who receives ordination.” Anuruddha then made this reply: “O elder brother, I am a gentle and delicate person; I cannot lead the life of one who receives ordination.”

Mahānama said in reply: “My dear Anuruddha, if that is the case, you had better learn the business of human affairs and stay to manage our household because it is imperative that between we two brothers, one must receive ordination.” Anuruddha then enquired: “O elder brother, what is meant by ‘business of human affairs?’ ” How would a man of high birth like Anuruddha, who had no knowledge of the source of daily meal, understood the business of human affairs?

Anuruddha and Other Princes were ignorant of The Source of Food

This will be clarified: Three princes, namely, Kimila, Bhaddiya, and Anuruddha happened to discuss the source of food during a conversation. Prince Kimila maintained that a granary is the source of food^[3]! Prince Bhaddiya rejected his statement by saying: “You really do not know the actual source of food, remember a cooking pot is the actual source^[4].” Anuruddha took his turn saying: “Both of you are ignorant of the source of food; its source is a gold dish studded with fine jewels^[5].”

These three princes were totally ignorant of the source of food (cooked rice) and so Anuruddha asked his brother: “O elder brother, what are those business of human affairs?” in honest simplicity.

Prince Anuruddha became Tired of The World

Elder brother Mahānama said: “My dear younger brother, Anuruddha, come, I will teach you the work and business of human affairs:

(1) One must plough the land at the break of the rains;
(2) Ploughing must be followed by sowing seeds;
(3) After sowing, the field must be watered (having due regard to appropriate time);
(4) Water must be led off or drained (at the appropriate time);
(5) After draining off the water, there must be constant removal of weeds.
(6) After frequent clearing away of weeds, crops must be harvested as soon as they are matured and ripened;
(7) After harvesting, standing sheaves of paddy must be caned to the threshing floor;
(8) The sheaves of paddy must be spread and piled for threshing.
(9) After spreading, the sheaves threshing must be done thoroughly;
(10) After threshing, stalks must be removed after thorough shaking.
(11) Then the undeveloped grains must be sorted out.
(12) Winnowing must be done after removing the undeveloped grains.
(13) After winnowing, the paddy must be stored in granaries.
(14) When every thing is done as described above, the same routine of work must be carried out year after year.”

On hearing this, Anuruddha told his brother: “O elder brother, all this business of human affairs are inexhaustible and never ending. When can all these worldly affairs be exhausted, when can we see the end to all these affairs? When shall we be able to enjoy the five sensual pleasures with ease and comfort, without having to encounter the anxieties of worldly life?” He muttered this with dismay and weariness.

His elder brother then told him: “Quite so, dear brother Anuruddha, worldly affairs are inexhaustible and without an end. Our fathers and grand-fathers had died before these human affairs could be exhausted or ended.” Whereupon Anuruddha said: “O elder brother, if this be so, since you understand the ways of human affairs, you had better remain and take charge of the management. I shall renounce the household life and lead the homeless life of a recluse,” thus giving his assent to receive ordination.

Anuruddha then approached his mother and asked: “O mother, I wish to receive ordination; kindly grant me your permission to do so.” Then the Queen Mother replied: “My dear son, Anuruddha, I love both my sons, you two brothers, with an exceedingly great love. Even when death separates us, it will be without my consent. How can I, still alive, give you both brothers my permission to receive ordination (it is an impossible matter.)” Anuruddha made a second attempt to get his mother’s permission, but received the same answer. Again, for the third time, he requested his mother’s permission for his ordination.

At that time, the Sakyan prince, Bhaddhiya, was holding the reins of government over the Sakyan clan. (King Suddhodāna, who was by then approximately ninety, was merely a guide and figure head). The ruling King, Bhaddiya, was Prince Anuruddha’s intimate friend. The Queen Mother thought to herself: “At present, my son Anuruddha’s friend, the Sakyan King, Bhaddhiya, is still ruling over the Sakyan royal clan. That King Bhaddiya cannot, by any means, receive ordination, at least for the time being.” So she told Anuruddha: “My dear son, Anuruddha, you have my permission to receive ordination, if your play-mate the Sakyan King, Bhaddhiya, is also prepared to receive ordination.”

Anuruddha then approached his friend and requested: “O my dear friend Bhaddhiya, my receiving ordination is related to you.” Bhaddiya then said in response: “O dear friend Anuruddha, if there is a relationship between your ordination and myself, let it no longer exist. You and I.....” (Here what Bhaddiya actually meant to say readily with love for his friend, was “You and I, both, will receive ordination together,” but being restrained by attachment to the luxury of kingship, he stopped short with ‘You and I’ and said:) “You may happily receive ordination as you please.” Nevertheless, Anuruddha made a fresh request: “Come, my dear friend, let us receive ordination together.” Whereupon Bhaddhiya gave his frank answer: “My dear friend, Anuruddha, I cannot receive ordination, but I am prepared to do whatever I can, in matters concerning a friend, other than receiving ordination. (As regards ordination), do please receive it by yourself.”

Whereupon, Anuruddha asserted: “My friend, my mother had said: ‘If your friend, King Bhaddiya, is prepared to receive ordination, you may do so.’ O friend Bhaddiya, you had said: ‘O friend Anuruddha, if there is a relationship between your ordination and myself, let that relation no longer exist. You and I...... You may happily receive ordination as you please.’ (Almost at the point of gratifying my wish) you prevaricated and you have spoken evasive words to escape commitment. O friend, Bhaddiya, do let us go... let us both receive ordination.” Anuruddha thus persistently insisted to make refusal impossible.

(People of that time spoke the truth; they admired the truth. They were noted for being as good as their words; they always stood by their words.)

King Bhaddhiya said: “My dear Anuruddha, please wait for seven years and we will both receive ordination then.” “My dear Bhaddhiya, seven years is too long; I cannot wait for such a long time,” replied Anuruddha. Bhaddiya said in reply: “Please wait for six years,” and then successively five, four, three, two, one year reducing a year each time; “At the end of one year, we will both receive ordination.” But Anuruddha insisted: “O my dear friend, Bhaddiya, one year is too long a time; I cannot wait for that long.”

Bhaddhiya then asked Anuruddha to wait for seven months; they would then both receive ordination. Anuruddha again replied that the period of seven months was a long time; he could not wait for such a long time. Bhaddhiya eventually reduced the period of grace from seven to six, five, four, three, two, one and lastly half a month (fifteen days). But Anuruddha would not give in and again said fifteen days too was still a very long time and he could not wait that long.

At last King Bhaddhiya (as a final proposal) asked for seven days grace to enable him to relinquish the duties of a king and hand over the affairs of the state to his son, elder and younger brothers. Anuruddha was satisfied and said: “My dear Bhaddhiya, seven days is not too long a time; I will wait for seven days,” and they came to a mutual agreement.

Six Sakyan Princes, together with Upali The Barber, became Bhikkhus

The group of six princes comprising: (1) King Bhaddhiya, (2) Prince Anuruddha, (3) Prince Ānanda, (4) Prince Bhagu, (5) Prince Kimila, (6) Prince Devadatta (Buddha’s brother-in-law) and Upali the barber, enjoyed earthly pleasures to the fullest, like devas enjoying celestial luxuries, for full seven days before they went out of the city, as though going out for joyful garden sports, escorted by regiments of elephanteers, cavalry, charioteers and infantry, On arrival at the border, the four regiments of the army were ordered to return while they went into the neighbouring country of Malla.

Once inside the country of Malla, the six princes took off their ornaments, wrapped them up with outer garments and handed the bundle to Upali, by way of a parting gift, saying: “My dear friend Upali, you may return home. This should keep you going to an advanced age.”

Upali, the barber, wept, rolling himself on the ground at the feet of the princes, as he was loath to part from his masters but he dared not disobey their command. So he was obliged to make his way home carrying the bundle of gifts. When Upali parted from his masters, there was a loud and fearsome noise, as if the large, thick forest wailed and the great earth quaked and trembled in lamentation.

A little while after Upali had separated from the princes, he stopped and thought to himself: “The Sakya royal families are harsh and ruthless. They might misjudge and wrongly conclude: ‘This barber, Upali, has dispatched the six princes’ and they might order me to be killed. If even these princes could abandon kingly luxuries and splendour, discarding priceless ornaments as they would spittle, to receive ordination, why a lowly, wretched person like me not be able to receive ordination.” So thinking and realising, he took out the precious things he had brought and hanging them on a tree, said: “I have given up these properties to charity. Anyone who finds them is free to take them as he pleases.”

As soon as the six princes saw the barber, Upali, coming from a distance, they questioned: “O friend Upali, why have you returned to us?” Then he explained all that had occurred to him and what he had done. Then the princes told him: “O Upali, your not going back to the royal city (according to Sri Lankan sources, "your returning to us") is very good indeed! (As you have thought) members of the Royal Sakyan family are harsh and ruthless. (Supposing, you had returned) they might have had you executed under false impression that you had done away with the six princes.”

The six princes took Upali along with them to Anupiya mango grove where the Buddha was residing. On arrival, they respectfully paid homage to the Buddha, took their seat at places free from the six faults, and addressed Him thus: “Most Exalted Buddha, we, Sakyan royalty, are harsh and stern with pride of births, this man, Upali, has been our servant for the past many years. We would beseech you to give him priority in receiving ordination before anyone of us. (By ordaining him in this way) the rest of us would have to make homage to him, greet him when he approaches, and pay our respect with raised hands. By so doing, our Sakyan pride of birth, so harsh and stern and the vanity of us, the Sakyan princes who have become bhikkhus, will be broken.

Then the Buddha had Upali^[6], the barber, ordained first (as requested) and followed by the six princes.

Footnotes and references:

[1]:

When a sovereign ruler observed the moral precepts in fulfilment of the noble duties required of a Universal Monarch, there appeared to him the mighty wheel Treasure; he came to possess seven precious Treasures, namely, the Wheel Treasure, the Elephant Treasure, the Horse Treasure, the Gem Treasure, the Queen Treasure, the Rich-man Treasure, and seventhly the Eldest Son Treasure. After being anointed as a Universal Monarch, he held a gold pitcher in his left hand, sprinkled water with his right hand on the Wheel treasure, making the resolution: “May the august Wheel Treasure turn and roll on! May the august Wheel Treasure be triumphant.” The Wheel Treasure rolled on towards the four island continents, in the four directions. The Universal Monarch followed it with his great army commanded by his Eldest Son Treasure. Where the Wheel came to rest, the Universal Monarch encamped with his great army. The rival kings of each region came to him, paid him homage and became vassals to the Universal Monarch.

[2]:

Exactly like time game of marbles except that instead of marbles, hard, round seeds of the gon tree are used for the game.

[3]:

This prince had only seen the grains taken out of the King’s granaries; he had never seen the rice fields.

[4]:

This prince had only seen food in the process of being cooked in a pot; he had never seen paddy being harvested in the fields or being taken out of the granaries.

[5]:

Prince Anuruddha had never seen paddy being taken out from the granaries, nor rice being cooked in a pot and ladled out from it, he had only seen a gold cup filled with cooked rice which was previously removed from the pot. He had therefore the fixed idea that “food spontaneously appears in the cup when he feels like eating”.

[6]:

The story of Upali and the Sakyan princes who became bhikkhus will be dealt with in more detail in the chapter on The Jewel of Sangha.)