The History of Hinduism and Buddhism. Charles Eliot
previous day and were accepted by him with silence which signified consent. On the morning of the next day the host announced in person or through a messenger that the meal was ready and the Buddha taking his mantle and bowl went to the house. The host waited on the guests with his own hands, putting the food which he had prepared into their bowls. After the repast the Buddha delivered a discourse or catechized the company. He did the same with his own disciples when he collected food himself and returned home to eat it. He took but one meal a day[349], between eleven and twelve, and did not refuse meat when given to him, provided that he did not know the animals had been slaughtered expressly for his food. When he had given instruction after the meal he usually retired to his chamber or to a quiet spot under trees for repose and meditation. On one occasion[350] he took his son Râhula with him into a wood at this hour to impart some of the deepest truths to him, but as a rule he gave no further instruction until the late afternoon.
The Pitakas represent all believers as treating the Buddha with the greatest respect but the salutations and titles which they employ hardly exceed those ordinarily used in speaking to eminent persons[351]. Kings were at this time addressed as Deva, whereas the Buddha's usual title is Bhagavâ or Bhante, Lord. A religious solemnity and deliberation prevails in the interviews which he grants but no extravagance of adoration is recorded. Visitors salute him by bowing with joined hands, sit respectfully on one side while he instructs them and in departing are careful to leave him on their right hand. He accepts such gifts as food, clothes, gardens and houses but rejects all ceremonial honours. Thus Prince Bodhi[352] when receiving him carpeted his mansion with white cloths but the Buddha would not walk on them and remained standing at the entrance till they were taken up.
The introduction to the Ariyapariyesana-Sutta gives a fairly complete picture of a day in his life at Sâvatthî. It relates how in the morning he took his bowl and mantle and went to the town to collect food. While he was away, some monks told his personal attendant Ânanda that they wished to hear a discourse from him, as it was long since they had had the privilege. Ânanda suggested that they had better go to the hermitage of the Brahman Rammaka near the town. The Buddha returned, ate his meal and then said "Come, Ânanda, let us go to the terrace of Migâra's mother[353] and stay there till evening." They went there and spent the day in meditation. Towards evening the Buddha rose and said "Let us go to the old bath to refresh our limbs." After they had bathed, Ânanda suggested that they should go to Rammaka's hermitage: the Buddha assented by his silence and they went together. Within the hermitage were many monks engaged in instructive conversation, so the Buddha waited at the door till there was a pause in the talk. Then he coughed and knocked. The monks opened the door, and offered him a seat. After a short conversation, he recounted to them how he had striven for and obtained Buddhahood.
These congregations were often prolonged late into the night. We hear for instance how he sat on the terrace belonging to Migâra's mother[354] in the midst of an assembly of monks waiting for his words, still and silent in the light of the full moon; how a monk would rise, adjusting his robe so as to leave one shoulder bare, bow with his hands joined and raised to his forehead and ask permission to put a question and the Lord would reply, Be seated, monk, ask what you will. But sometimes in these nightly congregations the silence was unbroken. When King Ajâtasattu went to visit him[355] in the mango grove of Jîvaka he was seized with sudden fear at the unearthly stillness of the place and suspected an ambush. "Fear not, O King," said Jîvaka, "I am playing you no tricks. Go straight on. There in the pavilion hall the lamps are burning … and there is the Blessed One sitting against the middle pillar, facing the east with the brethren round him." And when the king beheld the assembly seated in perfect silence, calm as a clear lake, he exclaimed "Would that my son might have such calm as this assembly now has."
The major part of the Buddha's activity was concerned with the instruction of his disciples and the organization of the Sangha or order. Though he was ready to hear and teach all, the portrait presented to us is not that of a popular preacher who collects and frequents crowds but rather that of a master, occupied with the instruction of his pupils, a large band indeed but well prepared and able to appreciate and learn by heart teaching which, though freely offered to the whole world, was somewhat hard to untrained ears. In one passage[356] an enquirer asks him why he shows more zeal in teaching some than others. The answer is, if a landowner had three fields, one excellent, one middling and one of poor soil, would he not first sow the good field, then the middling field, and last of all the bad field, thinking to himself; it will just produce fodder for the cattle? So the Buddha preaches first to his own monks, then to lay-believers, and then, like the landowner who sows the bad field last, to Brahmans, ascetics and wandering monks of other sects, thinking if they only understand one word, it will do them good for a long while. It was to such congregations of disciples or to enquirers belonging to other religious orders that he addressed his most important discourses, iterating in grave numbered periods the truths concerning the reality of sorrow and the equal reality of salvation, as he sat under a clump of bamboos or in the shade of a banyan, in sight perhaps of a tank where the lotuses red, white and blue, submerged or rising from the water, typified the various classes of mankind.
He did not start by laying down any constitution for his order. Its rules were formed entirely by case law. Each incident and difficulty was referred to him as it arose and his decision was accepted as the law on that point. During his last illness he showed a noble anxiety not to hamper his followers by the prestige of his name but to leave behind him a body of free men, able to be a light and a help to themselves. But a curious passage[357] represents an old monk as saying immediately after his death "Weep not, brethren; we are well rid of the Great Monk. We used to be annoyed by being told, 'This beseems you and this does not beseem you. But now we shall be able to do what we like and not have to do what we don't like.'" Clearly the laxer disciples felt the Master's hand to be somewhat heavy and we might have guessed as much. For though Gotama had a breadth of view rare in that or in any age, though he refused to multiply observances or to dogmatize, every sutta indicates that he was a man of exceptional authority and decision; what he has laid down he has laid down; there is no compulsion or punishment, no vow of obedience or sacrificium intellectus; but it is equally clear that there is no place in the order for those who in great or small think differently from the master.
In shepherding his flock he had the assistance of his senior disciples. Of these the most important were Sâriputta and Moggallâna, both of them Brahmans who left their original teacher Sâñjaya to join him at the outset of his ministry. Sâriputta[358] enjoyed his confidence so fully that he acted as his representative and gave authoritative expositions of doctrine. The Buddha even compared him to the eldest son of an Emperor who assists his father in the government. But both he and Moggallâna died before their master and thus did not labour independently. Another important disciple Upâli survived him and probably contributed materially to the codification of the Vinaya. Anuruddha and Ânanda, both of them Sâkyas, are also frequently mentioned, especially the latter who became his personal attendant[359] and figures in the account of his illness and death as the beloved disciple to whom his last instructions were committed. These two together with four other young Sâkya nobles and Upâli joined the order twenty-five years before Gotama's death and perhaps formed an inner circle of trusted relatives, though we have no reason to think there was any friction between them and Brahmans like Sâriputta. Upâli is said to have been barber of the Sâkyas. It is not easy to say what his social status may have been, but it probably did not preclude intimacy.
The Buddha was frequently occupied with maintaining peace and order among his disciples. Though the profession of a monk excluded worldly advancement, it was held in great esteem and was hence adopted by ambitious and quarrelsome men who had no true vocation. The troubles which arose in the Sangha are often ascribed in the Vinaya to the Chabbaggiyas, six brethren who became celebrated in tradition as spirits of mischief and who are evidently made the peg on which these old monkish anecdotes are hung. As a rule the intervention of the Buddha was sufficient to restore peace, but one passage[360] indicates resistance to his authority. The brethren quarrelled so often that the people said it was a public scandal. The Buddha endeavoured to calm the disputants, but one of them replied, "Lord, let the Blessed One quietly enjoy the bliss which he has obtained in this life. The responsibility for these quarrels will rest with us alone." This seems a clear hint that the Blessed One had better mind his own business. Renewed injunctions and parables