Gautama Buddha and the Paribrajakas.^

Bv D r . B im a l a Ch u r n L a w , M.A.. B.L.. Ph.D., ' F .R . H i s t . S.

Hindu sages divide life into four stages, viz., (1) education in the prime of life and self-restraint in

Foui stages of life of adolescence, (2 ) householder's life includ- a Hindu according to - performance of vajnas (sacrifices)Maim aiul \ ajnaval- ■ i ^ , ' .-r • i i

in adult age, (d) forest life in advanced' years, and (4) to wander about for salva­

tion in old age. (Maiiu, Ch. VI. Yajnavalkya, Ch. III .) . When people having religious trend realised th a t the worldly life was full of sorrows and sufferings and th a t everything secular was transitory, they renounced household life though their family, f j might be in affluent circumstances andLife of the wanderers. i i , a- ■

kept aloof from human affairs. Theyw ere w anderers and were content with leading secluded lives offontinence. They practised asceticism and often subjectedthemselves to extreme forms of self-mortification. They werenot moved by honour or reproach, though their fame spread far.They used to strive hard to know the tru th and did not deem ita disgrace to be destitute. The rulers treated them with respectand could not make them come to court (Watters on Yuanr ’hwang, Vol. 1. pp. 160-161).

According to the Buddhists, a paribrajaka means a wander­ing religious mendicant. The Pali-Bud-

T^ O elasse.s of pari- literature speaks of two classes ofbrajakas jii the Pali- -i _ • , ^ t i -i.Buddhist literature. paribra]akas or paribbajakas (1) Brah-

mana paribbajaka and (2) A nnatitthiya paribbajaka. A Brahm ana paribbajaka is one who was a t first a Brahm ana but w'ho later on became a wandeiing religious m endicant; and an Anfiatitthiya paribbajaka means a paribba­jaka \\'ho belonged to a gi‘oup of heretics other than the Brah­mana paribbajakas. The paribrajakas were prohibited from lulling living creatures. Harmlessness, honesty, restraint, non­acceptance. purit}' of mind, contentment, simplicity, theism, sacred study, impartiality, patience, mildness, serving the guru, reverence, forgiveness, continence, meditation, spiritual know­ledge, abstemiousness, pranayam (a peculiar breathing through nostrils as a religious austerity), prayer, and indifference to the coiisequences of deeds done are the \drtues of a paribrajaka. A

I t is a supplement to m y article, “ Wandering Teachers in Bnddha's t im e,- J .A .S.B ., New series, Vol. X IV , 1918.

paribrajaka who is indifferent to worldly attachm ents deserve> salvation.

The paribrajakas must not be confounded witli the Bhik- khns. The sllas (precepts) mentioned in

Differemie between a Vinaya Pitaka ’ must be observed by abhikklui^ ^ ^ bhikkhn f)ut they are not to be observed

by the paribbajakas. The paribbajakas practise asceticism (e.g., .should not speak. sJiould not accept invitation, shoukl not accept aims from a pregnant woman, should live on one handful of rice, should live on vegetable.^, leaves, etc., should cut off the hairs of the head, beard, etc.) while a bhikkhn follows the middle path which lies midway between asceticism and luxurious and easy life. The ])aribra- jakas spend their time either in holding religious discourses or discussions or in meditation. I t is to be noted that it is not compulsory the paribbajakas to shave their bead or beard. Their dress is quite different from th a t of a bhikkhu. Various kinds of dress are used by a paribbajaka while three robes only are prescribed for a bhikkhAi.

We agree with Sir Charles Eliot wheir he says th a t the . paribbajakas were not householders but " 'vanderers and celibates. Often they

were ascetics and addicted to extreme forms of se!f-mortification. They used to perform sacrifices. B ut w'e do not agree with Sir Charles when he says th a t the\- did not study the Vedas. We know on the authoiity of the Mahavastu th a t Asthisena, a paribrajaka, studied the "\"edas and was acquainted with the SSstra of the paribbajakas.

At the time of the Buddha the Anfiatitthiya paribbajakas did not receive respect and honour from the people nor did they get their requisites from them (Saiiiyutta Nikaya, Vol. II.. p. 119).

The Pali literature contains some valuable information about several paribrajakas who held discussion with the Buddha on topics, ethical, moral and religious.

A paribrajaka named Potthapada used to live in a herniit- , age named Mallikarama with 300 paribrti-

b rtjr ta ta t t a N i S Oo* day i„ the forenoon theyas. Blessed One went out for alms. He went

to Potthapada at Mallikarama. At that time Potthapada was engaged in holding a loud conversation with his disciples. He saw the Buddha comuig and asked his disciples to be silent as the Buddha was in favour of silence. He received the Buddha well and informed him th a t in an assembly of heretical monks, there was a talk about cessation of perception and he told the Buddha of the various opinions

1 The ParSjika, Pacittiya, Mahavagga and CuUavagga of the Vinaya Pitaka deal with the sllas which are collected and sitminarised in the P5ti- mokkha.

about the matter. The Buddha said, There is the cause of origination and cessation of perception. By learning precept.s. etc., perception is originated and destroyed.*' He then spoke of samadhi (meditation) and its stages, and nirodhasamapatti or .ittaininent of cessation (Digha N.. 1. pp. 178 foil).

At Anupiya there lived a paribrftjaka named Bhaggavagot- ta. Buddha went to his hermitage. He received the Buddha well and told him tha t a Licchaviputta named Sunakkhatta eanip to Bhaggavagotta and told him that he was no longer a li><cip]e of the Buddha wlioni he had left. The Buddha saicl that

Sunakkhatta had left him. Sunakkhatta toJd Bhagga-\-agotta chat the Buddha did not show him miracles and tha t the Blessed One did not point out to him the supreme knowledge (Digha N.I l l , p. 1 , foil.) ^

Buddha dwelt at the Gijjhakiita a t Rajagaha. At tliat time a paribrajaka named Xigrodha was dwelling iu a paribra- jaka heiniitage. (Jnce a householder named Saiidhana was going to see the Buddha a t noon. In cour.se of his journey he \ isited Nigrodlia's hermitage as it was too early to see the Bud­dha. Sandhana saw the paribrajaka holding a loud conversa­tion with bis disciples. The ]>aribba}aka saw Sandhana coming ami told the disciples to remain silent as the disciple of Gautama w as coming. Sandhana told the disciples, ‘ You are whiling aw a\- vour time by vain talks while the Buddha is engaged in meditatio]! in a lonely forest, where there is no sound, no noise, \vbich is calm and quiet.'' Xigrodha asked him thus, With u bom the samana holds discussion ? His wisdom is confined to an empty house. He does not come to any assembly and he does jiot know how to talk. He lives alone.’’ Nigrodha told the liouseholder th a t he would defeat Gotama by putting to him one spiestion if he ^v■ould ever care to come to hini. The Buddha heard of this w ith his divme ear and went to the hermitage of Nigrodha. Nigrodha asked Gotama. ■■ what is the Dhamma which Giiutama teaches his disciples and by learning which one becomes consoled I ” The Buddha rephed tha t he being a heretic would not find it easy to understand the Dhamma of the Tathagata and he told him to ask questions regarding his ow'n doctrine. Nigrodha asked the Buddha, •" How is asceticism ful­filled and how is it not ? The Buddha explained the various stages of asceticism which were accepted by Nigrodha. The Buddha further pointed out to him th a t asceticism is the cause of increase of sins (upakkilesa). Buddha explained tha t in order to remove sins one should practise sila (precepts), samadhi (meditation) and panna (wisdom) (Digha N, I I I , 36 foil).

A Brahmin named Janussoni met a paribbajaka named Pilotika on his way from the Buddha. He asked the paribba­jaka as to wherefrom he was coming. The paribbajaka told him that he was coming from samana Gotama. The paribbajaka when asked said th a t he was incapable of measuring the extent

of the Buddha’s knowledge as he was not equal to him. The Brahmin asked the paribbajaka why he was thus praising the Buddha. He replied th a t after seeing the four qualities of the samana Gotama, he became convinced tha t the samana Gotama was the exalted Buddha. The K hattiya pandits used to worship the Buddha and give him offerings, so also did the Brahmin gahapati (householder) and samana pandits (Majjhima N.. I. pp. 175-177). ■ _

The Blessed One was dwelling at the Kutagarasala near Vaisall. A paribbajaka named Vacchagotta used to live in a paribbajakaram a in Ekapundarika. One forenoon the Buddha in his begging tour came to the arama. The paribbajaka w el- comed him cordiaily. He asked the Buddha whether the sama­na Gotama was all-knowing, all-seeing, possessed of wide know­ledge and ready wit. The Buddha replied th a t those who held this view were mistaken. The samana Gotama, the Buddha said, was endowed with three kinds of knowledge. The paribbS- jaka questioned the Buddha whether there was any one \ ho put an end to sufiering after the dissolution of the body v'ithout destrojang the bonds of household life. The Buddha answered it in the negative. Again he questioned the Buddha whether any one had gone to heaven without destroying the bonds of household life. The Buddha answered it in tbe affirmative. He further questioned the Buddha whether any .Aijlvika had put an end to suffering after the dissolution of the body. He answered it in the negative. Another question was pu t by the paribbajaka bo the Buddha whether any paribbajaka had gone to heaven after the diijsolution of the body. The Buddha answered th a t as far as he remembered, only an Ajivika had gone to heaven before the 91st kappa (world-oycle) from the present moment as he was a Kammavadi (believer in Kamma). The Buddha said, The religion of the titth iyas (heretics) is em pty.” The paribbajaka admitted this to be trae. (Majj- hima N., Vol. I, pp. 481-483).

In the Sarhyutta Nikaya we read th a t Vacchagotta again went to the Buddha and questioned him whj wrong views arose in the world, e.g., whether the world is permanent and limited, whether the body and soul are the same or not, whether being is reborn after death or not, etc. The Buddha rephed th a t on account of ignorance of form (rilpa), origin of form, destruction of form, and the path leading to the destruction of form, the wrong views arose. So also the Buddha spoke of vedana (sensation), sanna (perception), sarhkhara (confections) and vinnana (consciousness). (Sarhyutta Nikava. Vol. I I I . pp. 257 foil.) '

Once again Vacchagotta paribbajaka w'ent to the Buddha and told him th a t in the past the heretical teaxshers assembled in the K u^g arasa la and discussed th a t Piirana Kassapa was one of the teachers who could say where a disciple of his was reborn

after death. Makkhali Gosala and other heretical teachers could say so and the samana Gotama used to say where a disciple of his was bom after death bu t he did not say where among his disciples the person who had got the highest attainm ent was reborn after death. The saniana Gotama used to say th a t he put an end to desire and suffering and removed the tie«. Vae- chagotta was doubtful as to the Buddha’s knowledge of Dham- ma. The Buddha said th a t his doubt arose as to the right point. The Great Teacher said th a t one is not subject to rebirth w'hose desire is uprooted. (Sariiyutta Nikaya. Vol. IV, pp. 398-400.) Vacchagotta asked the Buddha as to v hero attS exists. The Buddha remained silent. (Ibid.. p. 400).

There was a paribbajaka named Aggivaocliagotta. One day he approached the Buddha and asked him, “Do you sa>' tha t the world is eternal or not? Do you say th a t the world is limited or unlimited ? Is the body soul or not ? Is soul diff­erent from body and vice versa % Is a being born after death or no t \ ” The Buddha answered these questions in the nega­tive. The paribbajaka asked him th a t by seeing what, evil effect he came to hold these w-rong views. The Buddha replied. “ These wrong views bring sufferings, mental agonies, etc. All these do not lead to nibbanam .” The paribbajaka questioned him, ”Ts a bhikkhu who does not hold these wa’ong views born after death V' No direet answer was given by the Buddha. The paribbajaka being greatly pleased with the Buddha was converted into Buddhism. (Majjhima Nikaya, Vol. I. pp. 483-489). . . .

There was another paribbajaka named Mahavacchagotta who went to the Buddha and requested him to preach kusala and akusala. The Buddha said, “ Lobha, dosa, mo})a are tljp akusalas and alobha, adosa and amoha are the kusalas.’’ He further said, “Killing creatures, stealing others’ property, en­joying sensual pleasures, speaking falsehood, backbiting, using harsh words, holding vain talks are the akusalas and the oppfj- site of these, kusalas.” He further said, “ Avarice, hatred, wrong view are akusalas and their contrary are the kusalas.” (Majjhima N., Vol. I, pp. 489-497).

A paribbajaka named Dighanakha said to the Buddha that he held th a t he could bear everything. The Buddha said, “This is your false belief. This false belief wUi be dispelled

. when you will be able to realise th a t this wiU bring about dis­order, quarrel, wound, disgust, etc.” He further said, There are three vedanas (sensations), sukba (happiaess) dukkha (pain) and adukkham asukha (neither pain nor happiness). Wh<!u you feel one sensation, other sensations do no t arise. These Veda­nas are impermanent. Therefore a learned ariyasavaka becomes disgusted with these vedanas. Then gradually his mind 1>e- comes free from all sins.” The paribbajaka became pleased

with the Buddha and became one of his discijtles (Majjhima N., Vol. I, 497-501).

A paribbajaka named Magandiya met the Buddha when he was among the Kurus. He spoke ill of the Buddha because he saw a bed of straw spread for him by the side of a fire-place of Bharadvajagotta who was a Brahmin sacrificer. The paribba­jaka was asked by the Brahmin not to speak ill of the Buddha as he was much respected by the learned Brahmins, K hattiyas, householders and monks. The paribbajaka said th a t according to their sastra, the Buddha was a Bhunahu (i.e. killer of em­bryo). The Buddha heard Avith his celestial ears w'hat Magan­diya said. The Buddha went to him and said, Eye takes de­light in form but the eye of the Tathagata is restrained. The Tathagafca instructs others to restrain eye. Hence the T a tha ­gata may be called the Bhunahu. The Buddha said th a t the Tathagata had all other five senses restrained and he instructed others also to restrain them. The Buddha told Magandiya that he had given up sensual pleasures after renouncing the household life. The Buddha was happy and blissful after being free from desires. Magandiya requested the Buddha to instruct him in the dhamma by which he could obtain sight. The Buddha complied with his request. Magandiya became his pu­pil and attained upasampada (ordination). Later on he became an arahat. (Majjhima N., Vol. I, pp. 501-513). _

A paribbajaka named Sandaka received Ananda in his aram a near Kosambl. Sau^aka was spending his time with his disciples in a vain talk. Ananda w'as requested to give a dis­course on Dhamma as instructed by his teacher He spoke of the four kinds of brahmacariya which should not be followed by a wise man. The four kinds of brahmacariya are the follow­ing : (1 ) the first one teaches annihilation, (2 ) the second one teaches th a t there is neither sin nor merit by killing a creature or doing other sinful acts or by giving charity, etc., (3) the third one teaches th a t there is no cause of merit and demerit, (4) the fourth one teaches th a t there are seven permanent things^ e.g., earth, M^ater, fire, wind, happiness, suffering and soul. Ananda also spoke of another four kinds of brahmacariya which should not be followed by a wise man : (1) One should not practise brahm a­cariya under the teacher who brags tha t he is all-knowing, all-seeing and possessed of endless knowledge ; (2) One should not l^ractise it under the teacher who says th a t such and such a thing occurs in the P itaka and such and such a thing is handed ' dow'n from generation to generation ; (3) One should not practise brahmacarij^a under the teacher who is a disputant and practises dhamma by disputation : (4) One should not practise brahm a­cariya under the teacher who is a fool and having very little knowledge evades answering questions. The brahmacariya w^hieh is full of hope, safe and leads to an end of suffering •should be practised. The paribbajaka asked his disciples to

pra^'tise brahmacariva under the samaoa Gotama but he .said th a t he would not go to him on account ot gain and fame that lie M as receiving. (Majjhima X.. Vol. 1.. pp. 513-524.)

A paribbajaka named Potaliputto went to Samiddhi. a pupil of the Buddha. The paribbajaka said to Samiddhi tha t he had heard from the Buddha th a t k iva and vacikammas {actions in body and speech) are void. Only manokainma (action in mind) is true and also there is a sam apatti (attainment) by acquiring which one does not feel anything. Samiddhi said that the Buddha had not said thus. The paribbajaka asked Samiddhi when he had received upasampada. Samiddhi said,

only three years a g o . T h e ]iaribbajaka said th a t a newdy ordained bhikklru was trying to conceal the fault of his teacher and what to say of the elder bhikkhus. The paribbajaka questioned Samiddhi thus, ‘‘Doing anything by body, speech and mind knowhigly what does the doer feel ? ” Then Sa­middhi replied. “ He suffers for doing anything by body, speech and mind knowingly. ” The paribbajaka did not ayjprove of this and left Samiddhi. (Majjhima N., I l l ; p. 207.)

Annabhara, Varadhara, Sakuladayl and many other well- laiOMJi paribbajakas used to dwell in a paribbajakaram a near the bank of the river Sappinl. The Buddha w^ent to them and told rhem th a t the four dhammasM^ere excellent, e.g., absence of avarice, absence of malice, right recollection and right concentra­tion. These sanianas and brahmanas must possess the four dhammas. If an3" person challenges these dhammas he must be blamed. (Aiiguttara Nikaya, Vol. II , 29-39). On another occasion the Buddha went to the paribbajakaram a and told them that he realised the four tru ths of a Brahmin. The Master further said, All beings are enveloped in ignorance, all the sensual pleasures are impermanent and full of misery and all existences are subject to change. Nothing belongs to me and 1 belong to none. ” (Ibid., pp. 176-177.)

Many famous paribbajakas were dwelling in a paribbajaka­rama at Moranivapa in the Veluvana. They \vere Sakuladayl, Anugara, Varadhara and many others. Once the Buddha went to Sakuladayl who said th a t many teachers, e.g., PSrana Kassa- pa, Makldiaii Gosala, Ajitakesakambali, Pakudha Kaccayana, Sanjaya B elatthiputta, N igantha N athaputta and samana Go­tam a were dwelling at Rajagaha. Of these teachers who were greatly respected hy his disciples ? Sakuladayl said tha t amongst the teachers the Buddha was greatly respected by his disciples. The Buddha asked, ‘‘ W hy is he so saying ? ” Sakuladayl said, “ The Blessed One is living on little food and he instructs others to eat little. He remains quite content with the poor garments he gets. He is content with little alms, or­dinary dwelling and sleeping place and he lives alone and instructs others to live alone. This is the reason why the Blessed One is so much respected by his disciples.” The Buddha

adm itted it to be true and mentioned other reasons for which he -was so much revered by his disciples. (Majjhima N., Vol. I I , pp. 1-22.)

On another occasion the Buddha when met by Sakuladayi was requested by him to give religious instruction. The parib- bajaka said, “ There is the visible path to the attainm ent of absolute joy.” The Buddha said, The path referred to by the paribbajaka is the five stages of meditation (jhana) and w^hat th e paribbajaka says is not correct. ” Sakuladayi became pleased with the Buddha and requested him to give him ordina­tion. (Majjhima N., Vol. I I , pp. 29-39.)

A paribbajaka named Uggahamano, son of Samana- mandika used to live a t Mallika’s aram a with a big paribbajaka retinue. An engineer named Pancakanga went out of Sravasti to see the Buddha. On his way the engineer w'ent to the paribbajaka who said th a t he called him the samana w'ho was endowed with four qualities and who obtained good attainm ents. The four qualities were :— (I) not committing bodily sins, (2) sins by speech, (3) not cherishing evil thoughts and (4) leading a pure life.

The engineer then left him and went to the Buddha and told him everything about what the paribbajaka said. The Buddha refuted the theory of the paribbajaka. (Majjhima N., II . 22-25.) ^

A paribbajaka named Vekhanasa met the Buddha and they had a ta lk exactly similar to the one held between the Buddha and Sakuladayi paribbajaka. Vekhanasa became pleased with the Buddha on hearing th a t liipa, rasa, sadda, gandha and p h o t^ b b a are the objects of sensual pleasures and one enjoys the sensual pleasures after enjoying these objects. The Buddlxa told him, “ You are a heretic and you do not realise kama and kamma. ” Hearing thus he became angry and spoke ill of the samanas. The Buddha gave him instructions and pointed out his folly. He afterwards became a disciple of the Buddha. (Majjhima N., Vol. II , pp. 40-44). Sarabha was a t first a bhikkhu. Later on he became a paribbajaka and in an assembly a t R ajagaha he w'as telling th a t he knew the dham m a of the Buddha and knowing it fully well he renounced it and became a paribbajaka. The bhikkhus informed G autam a about it and he a t once went to Sarabha’s hermitage where he asked Sarabha about the m atter b u t the paribbajaka remained silent. The Buddha then addressed the followers of the paribbajaka th a t none would be able to point out any defect in the B uddha’s dliamma and the dham m a which would lead to the attainm ent of the wished-for-object. None w’ould be able to point out sin present in the Buddha. Sarabha became ashamed of his conduct and his parisa (assembly) became disgusted with him. (Angut- ta ra N., Vol. I , pp. 185-188.)

Potaliya paribbajaka went to the Buddha who asked him

about the puggaia whom he liked. The Buddha mentioned four kinds of puggalas, e.g., (1) He who blames the blame­worthy ; (2) He who praises the praiseworthy ; (3) He who neither blames the blameworthy nor praises the praiseworthy ;(4) He who blames the blameworthy and praises the praise­worthy. The paribbajaka was in favour of the third kind of puggaia. The Buddha was in favour of the fourth. The pari­bbajaka was afterwai’ds led to accept the view of the Buddlia. (Anguttara N., Vol. II , pp. lOO-IOI.)

Moliyaslvako paribbajaka went to the Buddha and said to him, “ How is the dhamma to be realised by one's own self i The Buddha, said, Do you reahse th a t you have avarice when it is present and do you also realise th a t you have no avarice when it is absent ? ’’ The paribbajaka replied in the affirmative. The Buddha then spoke of dosa (hatred) and moha (delusion). The Buddha showed the way to realise the Dhamma. Moliyasi- vaka became pleased with him and became his disciple (Angut­tara N., Vol. I l l , pp. 356-357.)

The paribbajalia again asked the Buddha, ‘'Does one, on account of past deeds, feel three kinds of sensation, e.g., sensa­tion of happiness, pain and neither happiness nor pain 1 ” The Buddha said, ‘‘ All these sensations are the outcome of bile, phlegm, wind and the mixture of all these three, change of weather, indigestion, pain caused by external agency and the effect of kanima and in spite of these those who hold the above view are wrong. “ He afterwards accepted the Buddha’s discipleship. (Samyutta M kaya, Vol. IV, pp. 230-231.)

Sutava paribbajaka went to the Buddha and heard him saying th a t it w as improper for the disciples of the 'Buddha who became arahats to perform five kinds of a c t (1) Not to kill any creature willingly or knowingly ; (2 ) Not to accept th a t which is not g iven ; (3) Not to indulge in sexual intercourse ;(4) Not to speak falsehood knowingly ; (5) Not to enjoy things being duly accumulated. The paribbajaka asked the Buddha as to the propriety of his speech. The Buddha said th a t he was right in saying so and mentioned four more things which are not possible to be done by an a ra h a t ;— (1) Partiality in doing ju s tice ; (2) Not to do anything under the influence of anger ;(3) Not to do ariything under the influence of delusion; (4) Not to do anything under the influence of fear. (Anguttara N., Vol. IV, pp. 369-371). The Buddha had a similar discourse with a paribbajaka named Sajjho. (Anguttara N., Vol. IV, pp. 371 foil.)

A paribbajaka named Samandaka went to Sariputta and asked him, “ W hat are suffering and happiness ? ” He replied,

Birth is suffering and non-birth is happiness. When a being comes into existence, he is subject to cold, heat, hunger, thirst, etc., and when a being does no t come into existence he is not subject to these. ” The paribbajaka accepted this to be true.

Again he went to Sariputta and said, “ W hat are suffering and happiness according to the Buddha ? ” The Buddha re­plied, “ Dislike of the Buddhasasana is suffering and liking for it is happiness. No happiness is obtained in sitting, lying, walk­ing etc.. if a person dislikes the Buddhasasana.” {Anguttura N., Vol. V, pp. 1 2 0 - 1 2 2 .) ^

The paribbajakas named U ttiya and Kokanuda went to the Buddha and asked him whether the world is eternal or not, in­finite or not, whether a being is reborn after death or not, etc. The Buddha replied, “ I do not like to give any ox>inion about these. ” They questioned him as to what he explained. The Buddha replied, “ The Dhamma which I have realised is taught to my disciples, which will purify beings, remove their grief and lamentation, pain, bodily and mental, and lead to Nibbanaiii.” The paribbajakas then questioned him, “ WUl the whole world be led, or half or one third by the means pointed out by him ? ” The Buddha remained silent. Ananda answered this point by saying th a t those who would tread the right path m ust go by this way. (A hguttara N., V., 193-198.)

At the time of the Buddha. U ttiya was born a t Sava.tthi as the son of a Brahmin and leaving the world, he became a paribbajaka. One day he came to the Buddha when the la tter was preaching and entered the order. The Buddha taught him a lesson. U ttiya accepting the lesson called up insight bu t he fell ill. In his anxiety he exerted much and attained arahat- ship. (Psalms of the Brethren, pp. 34-36.)

■ A paribbajaka named Ajita went to the Buddha and told him th a t a brother brahmacarl named Pandita could think of five hundred thoughts and thus the heretics were greatly satis­fied. The paribbajaka heard Gautam a preaching to the bhikklius th a t dhamma and adhamma, a ttha (welfare) and anattha (non-welfare) should be realised by the bhikkhus and realising these they should practise the true law and do what would bring good. (Aiiguttara N., Vol. V., pp. 229-231.)

A j)aribbajaka named Timbaruka went to the Buddha and questioned him, “ Are happiness and suffering self-created or not, or created by. others or not Are they neither created by one’s self nor created by others ? ” The Buddha answered them in the negative. The paribbajaka then questioned him, “ Do hap ­piness and suffering exist ? ” The Buddha answered it in the affirmative and spoke of the middle course which is the patic- casam uppada (dependent origination). (Samvutta N., I I , 22­23.) ■'

A paribbajaka named Susima dwelt a t Rajagaha with a paribbajaka retinue. The followers of Susima requested him to go to the Buddha and listen to his instructions and inform them. They would obtain respect and honour from the householders by preaching w hat they would learn from Susima. Susima went to Ananda and both of them went to the Buddha and Susima

received upasampada (ordination). At this time many bhikkhus declared their attainm ent of arahatship before the Buddha. Susima hearing this went to the bhikkhus and asked them whether they had acquired supernatural power, power of knowing the thoughts of others, power of remembering previous births, power of knowing birth and death of beings, whether they had acquired ariipasamapatti (meditation on formlessness). The bhikklius answered these in the negative. The bhikkhus said tha t they were freed from sins by meditation on panna (wisdom). The paribbajaka went to the Buddha for the explanation of paiinavimutti which the Buddha explained. Susima begged pardon of the Buddha for his misconduct towards the bhikMms and the Buddha pardoned him. (Samyutta N., II , 119-128.)

A paribbajika named Sucimukhi went to Sariputta and questioned him whether he used to take food with his head down^vards, with his head upwards, by looking towards ail direc­tions or by looking to the corners. Sariputta answered them in the negative. Sariputta said thus, -■ The samanas who earn their livelihood by telling the good and evil effects of the founda­tion of a building are said to take their food with head down­wards ; those who earn their livelihood by astrology are said to take their food by raising their heads upwards ;. those who earn their livelihood by being messengers are said to take their food by looking to all directions and those who earn their livelihood by foretelling good or evil by examining the signs of the body are said to take their food bj- looking to their’ corners.” Sariput­ta said th a t he did not lead any such livelihood. Sucimukhi being delighted proclaimed th a t the Sakyaputtiya samanas used to earn their livelihood by the right means and therefore the people should give them offerings. (Sariiiyutta N , I I I , 238-240.)

Nandij^a paribbajaka went to the Buddha and asked him as to how many dhammas if m editated on and developed would lead to Nibbanarii. The Buddha said, ” They are eight in num ­ber, e.g., Sam m aditthi (right view), Sammasariikappa (right determination), Sammavaca (right speech), Sammakammanto (right action), Sammaajlva (right living), Sammavayama (right exertion), Sammasati (right recollection), and Sammasamadhi (right concentration). (Sam yutta N., V, p. 11.)

Kundaliya paribbajaka went to the Buddha and said to him thus, “ I frequent the hermitage and attend the assembly of people and I hear there th a t some samanas and brahmanas are praising the religious tenet handed down from generation to generation and I also hear th a t some samanas and brahmanas are talking of various subjects.” He asked Gautam a as to what he liked. The Buddha replied, I speak highly of Vijja (know­ledge), v im utti (emancipation), and phala (fruition of the noble path).” The Buddha also narrated the means of fulfilment of vijja and vim utti. The paribbajaka became pleased with him and became his upasaka. (Sam yutta N., V., 73-75.)

iSamafinakani was bom as the son of a paribbajaka a t the , , , time of the Buddha Gautama. He was” u r commfnLy^'' the religious life when he saw

the Buddha performing the twm miracle. He attained arahatship through jhana. A paribbajaka named K atiyana whom he knew as a l a j ^ a n lost all support from the laity when the Buddha arose. This paribbajaka came to Saman- nakani and asked him the means of obtaining happiness in this life and the next. Samannakani told him about the noble eight­fold path by which one may obtain salvation. (Psalms of the Brethren, p. 40.)

P av ittha was a wanderer a t the time of the Buddha G auta­ma. He went to the Buddha, heard his teaching, put faith in him and was ordained. Verv soon he realised arahatship, (Ibid.. p. 82-83.) ' •

Migasira was reborn at the time of the Buddha Ciautama in a Brahmin family a t Kosala. He having acquired the Brahmin culture, practised the skull-spell so th a t when he m uttered the spell and tapped the skull with his nail, he would declare, This person is reborn in such a sphere, even with regard to those dead three years. He hated the domestic life, became a paribbajaka and through his a rt won favour and respect. He went to the Buddha and told him, “ I can tell the destiny of dead persons.” He was asked. “ How do you tell it ? ” He let a skull be brought, and muttering his rune and tapping it with his nail, he asserted purgatory or some other place to be the place of rebirth. A skull of a bhikkliu was brought and he was asked to tell the destiny of the dead bhikkhu but he failed to do so. Migasira was struck dumb and wa.s perspiring. He was afterwards ordained. He was well established in jhana and abhinna and he practised insight. He soon won arahatship (Psalms of the Bre­thren, 138-139.)

At the time of the Buddha Gautama, there lived in Sav^at- th l a son of the valuer of the king of Kosala. He was known as M aluhkya’s sou. When he grew up he left the world and became a wandering ascetic. He heard the Teacher teach, entered the Order and in due course won sixfold abhinna. He was per­suaded bj^ his relatives when he came to see his home out of compassion, to lead a household life but in vain. (Psalms of the Brethren, 212-213.)

A certain paribbajaka went to the Buddha and pu t to him some questions which were answered bj" the Buddha who in re­tu rn asked him, “ Eka nam a kith (what is one ?) ” The parib­bajaka fled away not being able to answer the question.

A paribbajaka named Sanjaya used to dwell a t Rajagaha -r , ■ with a large assembly of paribbajakas a t

tbe time of the Buddha. Kolita and Upa-■ ' tissa, sons of the headmen of K olita and

Upatissa villages being disgusted with the world, each went with

five hundred followers to Sanjaya. Both of them took ordina­tion from Sanjaya -with five hundred followers. Since the time of their ordination Sanjaya acquired great gain and fame. Both of them acquired as much knowledge as Saiijaya possessed. San- jaya adm itted this fact. I t is to be noted th a t Kolita and Upa- tissa abovenamed were no other than Sariputta and Moggallana, first disciples of the Buddha Gautam a {Dhammapada Commen­tary, Vol. I, i^p. 88-90). From the Sumahgalavilasini we learn that Suppiya was one of the disciples of Sanjaya {Vol. I, p. 35).

In the S u tta N ipata Commentary we read tha t there lived , ^ _ a t Savatthi a paribbajaka named Pasiira

^Commeiitaiy ^ disputant. R ep lan ted a‘ branch of a jambu tree declaring tha t tie

would be able to hold discussion with him who would uproot it. Sariputta did uproot it. Pasiira had a discussion with Sariput­ta about sensual pleasures ai\d eye-consciousness with the result tha t the paribbajaka went to Jetavana in order to be ordained by Sariputta ancl to learn Vadasattam (i.e. a rt of disputation). He met Laludayl a t the Jetavanavihara. Thinking tha t this Laludayl must be greatly wise, he took ordination from him. He defeated Laludayi in disputation and made him a paribba­jaka even while he was wearing the dress of a bhikkhu. Pasura agaiu went to Savatthi to hold discussion with Gautam a but he was defeated. The Buddha then gave him instruction and he was converted into Buddhism. (Sutta N ipata Commentarv, Vol. II , pp. 538 foil.) ‘

Sabhiya was the son of a paribbajika who was the daughter of a K hattiya. He was called Sabhiya because his mother gave birth to him in a sabha or assembly. As he grew up he became a paribbajaka and studied various arts and sciences. He became a great disputant. He wandered all over Jam budipa and found none equal to him in disputation. He built his hermitage a t the city gate and taught sippa to the K hattiya princes. Sabhiya w as given some questions by a suddha\-asa Brahmana, [e.g., who is a Buddha ? Who is a Sarata (who has his sins removed) ?] with the request th a t he would accept ordination fronj him who would be able to answer them properly. Afterwards Sabhiya received satisfactory answers to the questions from the Buddha and accepted ordination from him. (Sutta-N ipata Commentary, Vol. II , pp. 421-422, cf. Psalms of the Brethren, p. 177.)

The Jatakas contain some account of the paribbajikas and In the Jatakas paribbajakas. The daughters of a couple

‘ of Niganthas became paribbajikas. They were instructed by their parents th a t if defeated in arguments by a layman, they should become his wives and if b^’ a recluse, they should become his pupils. Sariputta defeated them in arguments and made them bhikkhunis under the guidance of Uppalavanna. (Ja taka I I I , pp. 1-2.)

A paribbajaka named Palayi went to the Buddha a t Jeta-

vana being desirous of holding discussion with him but he fled away from the Buddha being afraid of him. (Jataka, II , 216.) Once again, he went to the Buddha who was then engaged in preaching dhamma to a large audience. Listening to his dis­course, the paribbajaka fled away from him being convinced of the fact th a t he would be d e fe a t^ by the Buddha in argument and disputation. (Jataka, II , 219.)

The Tibetan I ^ lv a records th a t vSubhadra was a paribbaja- r 1 ka who had seen manv things duriug Bud-In the n„lva. ho'heaid th a t the Bu<l-dha was about to pass away he went to see him and questioned him about the tru th of the doctrine of Piirana Kassapa. Mak- khali Gosala and others. The Buddha replied, ' He who does not know the sublime eightfold pa th is not a true samana and he who professes the doctrine and discipline in M'hich lies the sublime eightfold path is a man of saintliness.'' I t is to be noted th a t Subhadra paribbajaka used to live in Kusinara. He was old, well-stricken in years, decrepit and hundred and twenty years of age. He afterwards became an Arahat. (Rockhill, Life of the Buddha, p. 138.)

At Rajagrha a paribrajaka named Sanjayl, son of VairatiT TIT V- . used to dwell in the hermitage of paribrS- In the Mahavastu. . , n i t • i ■jakas with hve hundred disciples, feari-

p u tta and Maudgalyayana went to the hermitage of the paribrS- jakas and accepted paribrajaka prabrajya from Sanjayl. Sariputta, learnt the paribrajakasastra in a week and Maudgal­yayana did so in a fortnight. (Mahavastu, I I I , 50.)

In the past a t Benares the prince had a friend named Asthisena, son of a chaplain. Asthisena accepted the paribra- jaka prabrajya. He soon learnt the Vedas and the paribrajaka­sastra. The prince after having receiv'ed the kingdom asked Asthisena to pray for something, but he did not pray for any­thing. (Mahavastu, I I I , 419.)