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Ten principal disciples
- The ten principal disciples were the main disciples of Gautama Buddha.
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The ten principal disciples were the main disciples of Gautama Buddha. [1] Depending on the scripture, the disciples included in this group vary. In many Mahāyāna discourses, these ten disciples are mentioned, but in differing order.
The Buddha was the first religious teacher who meant his message to be proclaimed to all humankind and who made a concrete effort to do this. The Buddha was the first religious Universalist. He told his first disciples to spread the Dharma far and wide.
- Overview
- The first disciples of Buddha
- The post-enlightenment period
- The death of the Buddha
He was unsure as to what to do next, since he knew that what he had understood was so profound that it would be difficult for others to fathom. The god Brahma descended from his heaven and asked him to teach, pointing out that humans are at different levels of development, and some of them would benefit from his teaching. Consequently, the Buddha concluded that the most suitable students would be his first teachers of meditation, but he was informed by a deity that they had died. He thought next of his five former comrades in the practice of asceticism. The Buddha determined through his clairvoyance that they were residing in a deer park in Sarnath, outside Varanasi (Banaras). He set out on foot, meeting along the way a wandering ascetic with whom he exchanged greetings. When he explained to the man that he was enlightened and so was unsurpassed even by the gods, the man responded with indifference.
Although the five ascetics had agreed to ignore the Buddha because he had given up self-mortification, they were compelled by his charisma to rise and greet him. They asked the Buddha what he had understood since they left him. He responded by teaching them, or, in the language of the tradition, he “set the wheel of the dharma in motion.” (Dharma has a wide range of meanings, but here it refers to the doctrine or teaching of the buddhas.) In his first sermon, the Buddha spoke of the middle way between the extremes of self-indulgence and self-mortification and described both as fruitless. He next turned to what have come to be known as the “Four Noble Truths,” perhaps more accurately rendered as “four truths for the [spiritually] noble.” As elaborated more fully in other discourses, the first is the truth of suffering, which holds that existence in all the realms of rebirth is characterized by suffering. The sufferings particular to humans are birth, aging, sickness, death, losing friends, encountering enemies, not finding what one wants, finding what one does not want. The second truth identifies the cause of this suffering as nonvirtue, negative deeds of body, speech, and mind that produce the karma that fructifies in the future as physical and mental pain. These deeds are motivated by negative mental states, called klesha (afflictions), which include desire, hatred, and ignorance, the false belief that there is a permanent and autonomous self amidst the impermanent constituents of mind and body. The third truth is the truth of cessation, the postulation of a state beyond suffering, called nirvana. If the ignorance that motivates desire and hatred can be eliminated, negative deeds will not be performed and future suffering will not be produced. Although such reasoning would allow for the prevention of future negative deeds, it does not seem to account for the vast store of negative karma accumulated in previous lifetimes that is yet to bear fruit. However, the insight into the absence of self, when cultivated at a high level of concentration, is said to be so powerful that it also destroys all seeds for future lifetimes. Cessation entails the realization of both the destruction of the causes of suffering and the impossibility of future suffering. The presence of such a state, however, remains hypothetical without a method for attaining it, and the fourth truth, the path, is that method. The path was delineated in a number of ways, often as the three trainings in ethics, meditation, and wisdom. In his first sermon, the Buddha described the Eightfold Path of correct view, correct attitude, correct speech, correct action, correct livelihood, correct effort, correct mindfulness, and correct meditation. A few days after the first sermon, the Buddha set forth the doctrine of no-self (anatman), at which point the five ascetics became arhats, those who have achieved liberation from rebirth and will enter nirvana upon death. They became the first members of the sangha, the community of monks.
He was unsure as to what to do next, since he knew that what he had understood was so profound that it would be difficult for others to fathom. The god Brahma descended from his heaven and asked him to teach, pointing out that humans are at different levels of development, and some of them would benefit from his teaching. Consequently, the Buddha concluded that the most suitable students would be his first teachers of meditation, but he was informed by a deity that they had died. He thought next of his five former comrades in the practice of asceticism. The Buddha determined through his clairvoyance that they were residing in a deer park in Sarnath, outside Varanasi (Banaras). He set out on foot, meeting along the way a wandering ascetic with whom he exchanged greetings. When he explained to the man that he was enlightened and so was unsurpassed even by the gods, the man responded with indifference.
Although the five ascetics had agreed to ignore the Buddha because he had given up self-mortification, they were compelled by his charisma to rise and greet him. They asked the Buddha what he had understood since they left him. He responded by teaching them, or, in the language of the tradition, he “set the wheel of the dharma in motion.” (Dharma has a wide range of meanings, but here it refers to the doctrine or teaching of the buddhas.) In his first sermon, the Buddha spoke of the middle way between the extremes of self-indulgence and self-mortification and described both as fruitless. He next turned to what have come to be known as the “Four Noble Truths,” perhaps more accurately rendered as “four truths for the [spiritually] noble.” As elaborated more fully in other discourses, the first is the truth of suffering, which holds that existence in all the realms of rebirth is characterized by suffering. The sufferings particular to humans are birth, aging, sickness, death, losing friends, encountering enemies, not finding what one wants, finding what one does not want. The second truth identifies the cause of this suffering as nonvirtue, negative deeds of body, speech, and mind that produce the karma that fructifies in the future as physical and mental pain. These deeds are motivated by negative mental states, called klesha (afflictions), which include desire, hatred, and ignorance, the false belief that there is a permanent and autonomous self amidst the impermanent constituents of mind and body. The third truth is the truth of cessation, the postulation of a state beyond suffering, called nirvana. If the ignorance that motivates desire and hatred can be eliminated, negative deeds will not be performed and future suffering will not be produced. Although such reasoning would allow for the prevention of future negative deeds, it does not seem to account for the vast store of negative karma accumulated in previous lifetimes that is yet to bear fruit. However, the insight into the absence of self, when cultivated at a high level of concentration, is said to be so powerful that it also destroys all seeds for future lifetimes. Cessation entails the realization of both the destruction of the causes of suffering and the impossibility of future suffering. The presence of such a state, however, remains hypothetical without a method for attaining it, and the fourth truth, the path, is that method. The path was delineated in a number of ways, often as the three trainings in ethics, meditation, and wisdom. In his first sermon, the Buddha described the Eightfold Path of correct view, correct attitude, correct speech, correct action, correct livelihood, correct effort, correct mindfulness, and correct meditation. A few days after the first sermon, the Buddha set forth the doctrine of no-self (anatman), at which point the five ascetics became arhats, those who have achieved liberation from rebirth and will enter nirvana upon death. They became the first members of the sangha, the community of monks.
The Buddha soon attracted more disciples, sometimes converting other teachers along with their followers. As a result, his fame began to spread. When the Buddha’s father heard that his son had not died following his great renunciation but had become a buddha, the king sent nine successive delegations to his son to invite him to return home to Kapilavastu. But instead of conveying the invitation, they joined the disciples of the Buddha and became arhats. The Buddha was persuaded by the 10th courier (who also became an arhat) to return to the city, where he was greeted with disrespect by clan elders. The Buddha, therefore, rose into the air, and fire and water issued simultaneously from his body. This act caused his relatives to respond with reverence. Because they did not know that they should invite him for the noon meal, the Buddha went begging from door to door instead of going to his father’s palace. This caused his father great chagrin, but the Buddha explained that this was the practice of the buddhas of the past.
His wife Yashodhara had remained faithful to him in his absence. She would not go out to greet him when he returned to the palace, however, saying that the Buddha should come to her in recognition of her virtue. The Buddha did so, and, in a scene often recounted, she bowed before him and placed her head on his feet. She eventually entered the order of nuns and became an arhat. She sent their young son Rahula to his father to ask for his patrimony, and the Buddha responded by having him ordained as a monk. This dismayed the Buddha’s father, and he explained to the Buddha the great pain that he had felt when the young prince had renounced the world. He asked, therefore, that in the future a son be ordained only with the permission of his parents. The Buddha made this one of the rules of the monastic order.
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Buddha and Buddhism
The Buddha spent the 45 years after his enlightenment traveling with a group of disciples across northeastern India, teaching the dharma to those who would listen, occasionally debating with (and, according to the Buddhist sources, always defeating) masters from other sects, and gaining followers from all social classes. To some he taught the practice of refuge; to some he taught the five precepts (not to kill humans, steal, engage in sexual misconduct, lie, or use intoxicants); and to some he taught the practice of meditation. The majority of the Buddha’s followers did not renounce the world, however, and remained in lay life. Those who decided to go forth from the household and become his disciples joined the sangha, the community of monks. At the request of his widowed stepmother, Mahaprajapati, and women whose husbands had become monks, the Buddha also established an order of nuns. The monks were sent out to teach the dharma for the benefit of gods and humans. The Buddha did the same: each day and night he surveyed the world with his omniscient eye to locate those that he might benefit, often traveling to them by means of his supernormal powers.
It is said that in the early years the Buddha and his monks wandered during all seasons, but eventually they adopted the practice of remaining in one place during the rainy season (in northern India, mid-July to mid-October). Patrons built shelters for their use, and the end of the rainy season came to mark a special occasion for making offerings of food and provisions (especially cloth for robes) to monks. These shelters evolved into monasteries that were inhabited throughout the year. The monastery of Jetavana in the city of Shravasti (Savatthi), where the Buddha spent much of his time and delivered many of the discourses, was donated to the Buddha by the wealthy banker Anathapindada (Pali: Anathapindika).
Shortly before his death, the Buddha remarked to his attendant Ananda on three separate occasions that a buddha can, if requested, extend his life span for an aeon. Mara then appeared and reminded the Buddha of his promise to him, made shortly after his enlightenment, to pass into nirvana when his teaching was complete. The Buddha agreed to pass away three months hence, at which point the earth quaked. When Ananda asked the reason for the tremor, the Buddha told him that there are eight occasions for an earthquake, one of which was when a buddha relinquishes the will to live. Ananda begged him not to do so, but the Buddha explained that the time for such requests had passed; had he asked earlier, the Buddha would have consented.
At age 80 the Buddha, weak from old age and illness, accepted a meal (it is difficult to identify from the texts what the meal consisted of, but many scholars believe it was pork) from a smith named Chunda, instructing the smith to serve him alone and bury the rest of the meal without offering it to the other monks. The Buddha became severely ill shortly thereafter, and at a place called Kusinara (also spelled Kushinagar; modern Kasia) lay down on his right side between two trees, which immediately blossomed out of season. He instructed the monk who was fanning him to step to one side, explaining that he was blocking the view of the deities who had assembled to witness his passing. After he provided instructions for his funeral, he said that lay people should make pilgrimages to the place of his birth, the place of his enlightenment, the place of his first teaching, and the place of his passage into nirvana. Those who venerate shrines erected at these places will be reborn as gods. The Buddha then explained to the monks that after he was gone the dharma and the vinaya (code of monastic conduct) should be their teacher. He also gave permission to the monks to abolish the minor precepts (because Ananda failed to ask which ones, it was later decided not to do so). Finally, the Buddha asked the 500 disciples who had assembled whether they had any last question or doubt. When they remained silent, he asked two more times and then declared that none of them had any doubt or confusion and were destined to achieve nirvana. According to one account, he then opened his robe and instructed the monks to behold the body of a buddha, which appears in the world so rarely. Finally, he declared that all conditioned things are transient and exhorted the monks to strive with diligence. These were his last words. The Buddha then entered into meditative absorption, passing from the lowest level to the highest, then from the highest to the lowest, before entering the fourth level of concentration, whence he passed into nirvana.
- Shariputra. Śāripūtra was foremost in the development of wisdom (prajna).
- Maudgalyayana. Maudgalyāyana was formost in the development of supernatural powers.
- Mahākāśyapa. Mahākāśyapa was foremost in ascetic training. After the death of Shakyamuni Buddha, he led the First Buddhist council which codified the Buddha's teachings.
- Subhuti. In the Pali tradition, Subhuti is considered the disciple who was foremost in being "worthy of gifts" and "living remote and in peace". In the Sanskrit tradition, he is considered foremost in understanding emptiness (śūnyatā).
- Sariputra. Sariputra, also known as Upatissa, was one of the two chief male disciples of Lord Buddha. Another chief disciple of Lord Buddha was Moggallana.
- Moggallana. Mogallana was another chief male disciple of Lord Buddha and was also known as Maudgalyayana. He was the top master and possessed transcendental powers.
- Mahakasyapa. Mahakasyapa was known for his ascetic practices. After Lord Buddha attained final Nirvana, he and 500 other disciples assembled Buddha's Suttas and became the leader of the Sangha.
- Subhuti. Subhuti was one of the ten Great Disciples of Gautama Buddha. Subhuti was known as foremost in understanding the doctrine of emptiness.
As soon as the Buddha saw the two young ascetics coming at the head of their followers, he knew that they would become his most capable and trusted disciples. Moggallana became enlightened seven days after his ordination, as did Sariputta two weeks later.
The ten principal disciples were the main disciples of Shakyamuni Buddha. Depending on the scripture, the disciples included in this group vary. Vimalakirti Sutra includes; Śāriputra (Sanskrit), or Sāriputta (Pāli), is a top master of Wisdom. In Heart Sutra, Shakyamuni Buddha preaches to him. Maudgalyayana.
