Part 39 - Four Places that inspire Emotional Religious Awakening

Then the Venerable Ānanda said to the Buddha: “Venerable Sir, it was customary for bhikkhus who had ended the rains-retreat period in various parts of the land to pay homage to the Bhagavā. We used to have the privilege of meeting and honouring these bhikkhus whose presence inspired us. But, Venerable Sir, now that the Bhagavā would be no more, we shall not get the privilege of meeting these inspiring bhikkhus.”

In the days of the Buddha, bhikkhus went to see the Buddha twice a year, before the rains-retreat period began and at the end of the rains-retreat period. They went to the Buddha before going into rains-retreat to learn the meditation method, and at the end of the rains-retreat period to report to the Buddha their attainments such as magga-phala. In Sri Laṅkā also, as in the days of the Buddha, bhikkhus used to assemble twice each year, before and after the rains-retreat period. Bhikkhus, on the shore on the Mahāgāma side, assembled at the Tissa monastery, which was donated by King Kākavaṇṇatissa while those on yonder shore assembled at Lohapāsāda Pinnacled Hall. Of those two groups, bhikkhus on the yonder shore, at the beginning of the rains-retreat period assembled at the Great Monastery (Mahāvihāra), bringing with them brooms and garbage-collecting baskets, where they carried out maintenance works to the Mahācetiya (the Great Shrine) such as, mending the masonry work, white-washing, etc. Before they dispersed to the various places of their choice to pass the rains-retreat period, after having finished their cleaning up operations, they agreed to meet at the end of the rains-retreat period at the Lohapāsāda Pinnacled Hall. At the end of the rains-retreat period, they assembled again at the Lohapāsāda Pinnacled Hall where the Five Collections (Nikāya) of the Buddha’s teachings were taught by the bhikkhu-elders and recited by the students. Some bhikkhus attended the Pāli text sessions while others attended the Aṭṭhakathā sessions. Whenever the texts or the Aṭṭhakathā were wrongly recited, the teachers would ask the student where (under which teacher) he had learned it, and correct it. The same functions also took place, by bhikkhus on the shore on the Mahāgāna side, at the Tissa monastery.

Here the Venerable Ānanda was referring to these biannual functions that were customary during the Buddha’s times.

Venerable Ānanda was careful in the observance of religious and social duties towards fellow-bhikkhus. Whenever he saw a bhikkhu-elder arrived, he would rose from his seat to welcome him. He would relieve the guest of the umbrella, alms-bowl and great robe and offer a seat to the senior bhikkhu. He would then sit down, make obeisance to the bhikkhu-elder. And, finding a suitable lodging place for the visitor, he would clean it for occupation. Whenever he saw a bhikkhu of senior standing arrived also, he would welcome him, asked about his needs and render every possible help to him. This was because Ānanda was always desirous of being a useful, helpful and respectful bhikkhu to every other bhikkhu. This was his usual way, and hence he expressed his concern about the matter in the above words.

The Buddha knew how Ānanda was feeling: “Ānanda is concerned about losing the usual privilege of seeing and knowing bhikkhus who are inspiring. Now I shall point out to him those places where he can see such bhikkhus easily by just staying there himself.”

And He said to him:

“Ānanda, there are four places which are worthy of pilgrimage for persons with devotion to the Triple Gem which will inspire in them an emotional religious awakening. These are:

i) Ānanda, the Lumbinī Sai grove is one such place. A person of devotion, visiting there, reflects: ‘This is the place where the Tathāgata was born,’ and this reflection will inspire in him an emotional religious awakening;hence it is a place worthy of pilgrimage.

ii) Ānanda, the Mahābodhi, the Great Tree of Enlightenment, is another such place. A person of devotion, visiting there reflects: ‘This is the place where the Tathāgata attained Supremely Perfect-Enlightenment,’ and this reflection will inspire in him, an emotional religious awakening; hence it is a place worthy of pilgrimage.

iii) Ānanda, the Migadāvana forest is another such place. A person of devotion, visiting there, reflects: ‘This is the place where the Tathāgata set the Supreme Wheel of Truth turning,’ and this reflection will inspire in him an emotional religious awakening; hence it is a place worthy of pilgrimage.

iv) Ānanda, Kusināgara is another such place. A person of devotion, visiting there, reflects: ‘This is the place where the Tathāgata realized Parinibbāna (the Ultimate Peace), having passed away without leaving any traces of the five aggregates,’ and this reflection will inspire in him an emotional religious awakening; hence it is a place worthy of pilgrimage.

“Ānanda, these are four places which are worthy of pilgrimage for person with devotion to the Triple Gem which will inspire in them an emotional religious awakening.

“And, Ānanda, there will come to these four places bhikkhus, bhikkhunīs, male lay disciples and female lay disciples who are devoted to the Triple Gem, reflecting:

‘(i) this (sacred place of) Lumbinī is the place where the Tathāgata was born; (ii) this (sacred place of) Mahābodhi is the place where the Tathāgata attained Supremely Perfect Enlightenment; (iii) this (sacred place of) Migadāvana is the place where the Tathāgata set the Supreme Wheel of Truth turning; and (iv) this (sacred place of) Kusināgara is the place where the Tathāgata realized Parinibbāna (the Ultimate Peace), having passed away without leaving any trace of the five aggregates.’

Ānanda, all those pilgrims, if they should die with devotion in their hearts while on pilgrimage to these four sacred places or shrines will, after their death and dissolution of the body, be bound for the fortunate destination. They will be reborn in the deva realm.”