The Buddha's chief disciple was black

Dhr. Seven (ed.), Wisdom Quarterly; Hellmuth Hecker, Maha-Moggallana, The Wheel Publication No. 263/264 (Buddhist Publication Society), German original Wissen und Wandel (magazine, XXII, 9/10), Bradford Griffith and Robert Bussewitz (transcribers) DharmaNet

The Buddha and his black chief male disciple, diverse representations (Wisdom Quarterly)

   

The Buddha may have had as many as 80,000 monastic human disciples (savakas, "hearers") during his 45 years of teaching with countless more devas who were able to attain liberating insight. But he only singled out four "chief disciples," two monks (Great Moggallāna and Sariputra) and two nuns (Uppalavanna and Khema). Great Moggallana had very dark black skin described as being the "color of a rain cloud." He was not African, of course, but Dravidian, from a wealthy and privileged Brahmin family in ancient north India. He may have been Indo-Ariyan nevertheless with very dark skin, usually depicted as blue as is customary in India. It is explained in Sri Lankan commentaries as being due to the residual effects of weighty past karma. But whatever the case, he was joyfully welcomed by the Buddha, ordained, and immediately singled out as a chief disciple. His special ability was helping bring new monks to full enlightenment after the Buddha attracted them to the Dharma and Sariputra aided them to stream entry (the first stage of enlightenment). Presumably, Upalavanna and Khema helped the Buddha in the same way with nuns. Great Moggallana was also singled out as "foremost in psychic powers." There are many stories of his putting them to good use, which is interesting because the Buddha -- who also possessed great supernormal abilities -- saw danger in them and normally discouraged their display.

 

3. Finding the Teaching

Without knowing anything of the Buddha, Great Moggallana (born as Kolita) and Sariputra (born as Upatissa) gave up their life as wandering ascetics and, after many years, returned to their home country of Magadha. This happened not long after the Buddha had delivered his first sutra setting in motion the Wheel of the Dharma at Benares (Varanasi, India).
 
But the two friends still had not given up hope, and they decided now to search separately, for doubling their chances. They agreed among themselves that if one first learned about a convincing path to liberation (the deathless, nirvana), he would quickly inform the other.
 

Black Ven. Sivali (109060883@N02/flickr)

At that time, when both were about 40 years old, the Buddha had sent out the first batch of enlightened missionary disciples, 61 in number, to proclaim the Teaching (Dharma) for the well-being and happiness of humans and devas. The Buddha himself had gone to Rajagaha, the capital of Magadha, where the great king of Magadha soon became his follower and donated the Bamboo Grove Monastery (Jetavana). At that monastery the Buddha was residing when Kolita and Upatissa returned to Rajagaha, staying at their teacher Sanjaya's place.

One day Upatissa went to town while Kolita stayed back at their dwelling. Kolita saw his friend returning. Never had he seen him like that: his entire being seemed to be transformed, his appearance was buoyant and radiant. Eagerly Kolita asked him:

"Your features are serene, dear friend, and your complexion is bright and clear. Did it happen that you have found the road to enlightenement, the path to liberation from all suffering?"
 
Upatissa replied: "It is so, dear friend, the path to the deathless has been found!" He then reported how it happened....
 

Of things arisen from conditions

the Wayfarer the condition told

and what is their cessation,

that, too, the Great Ascetic proclaimed.

 
When Upatissa heard this stanza, the vision of Truth (the "Dharma-eye") arose in him on the spot, and the very same happened to Kolita when he listened to the stanza retold by his friend. He, too, realized: Whatever arises is bound to pass away.

The realization that was evoked by this stanza, may be called a truly mystical event. For us, these four lines do not contain an explanation explicit enough for a full understanding. The deeper and wider meaning of the stanza reveals itself only to those who have trained themselves [and can discern the Four Noble Truths in it] for a long time in wisdom and renunciation and have reflected long upon the impermanent and thed eathless, the conditioned and the unconditioned.....
  
After Kolita listened to that powerful stanza, he asked at once where the Great Ascetic, the Perfected One, the Buddha was staying. Hearing that he was dwelling nearby at the Bamboo Grove Monastery, he wished to go there immediately....

4. The Struggle for Realization

The Buddha teaching monastic disciples, bas relief, Songkla, Thailand, rooftop pyramid

 
Now the two friends, at the head of the 250 fellow ascetics, approached the Bamboo Grove. There the Buddha was just teaching Dharma to his disciples. And when he saw the two friends approaching, the Enlightened One said: "Here, disciples, they are coming, the two friends Kolita and Upatissa. They will be my chief (male) disciples, a blessed pair!"

Having arrived, all respectfully saluted the Buddha, raising their folded palms to the forehead and bowing at the feet of the meditation Master. Then the two friends spoke: "May we be permitted, O venerable sir, to obtain under the Blessed One the going-forth and the full admission?"

Then the Blessed One responded: "Come, monks! Well proclaimed is the Teaching. Live now the life of purity for making an end of suffering!" These brief words served to bestow ordination on the two friends and their following.
 

From then on Upatissa was called Sariputta ("the son of Sari," his mother) and Kolita was called Maha-Moggallana ("the Great One of the Moggallana clan") to distinguish him from other Buddhist monks from that same clan.

 

After all of them had obtained ordination, the Buddha addressed the 250 disciples and explained to them the Teaching in such a way that before long they attained to the first stage of enlightenment, stream-entry, and in due course became fully enlightened. Sariputra and Great Moggallana, however, went into solitude, but this time separate from each other.

 

Sariputta remained in the vicinity of Rajagaha and went to meditate in a cave called "Bear's Den." From there he walked to the city for his alms, which afforded him the opportunity to listen often to the Buddha's discourses. What he had heard he independently worked over on his own and methodically penetrated to a clear understanding of the mind and its laws. He needed 14 days to reach full enlightenment, the utter destruction of all defilement (asavas).

 

Great Moggallana, however, for reasons not known to us, chose as his abode the forests near the village of Kallavalaputta in Magadha. With great zeal, he meditated there while sitting or walking up and down. But in these efforts, he was often overcome by sleepiness. Though he did not wish to fall asleep, he was unable to keep his body erect and his head upright. There were times when he had to keep his eyes open even by force of will.

The tropical heat, the strain of long years of a wandering life, and the inner tensions he had gone through perhaps explain how now, at the end of his quest, his body reacted with fatigue.

 

But the Awakened One, with a great teacher's care for his disciples, did not lose sight of him. With his supernormal vision he perceived the difficulties of the new monk, and by magic power he appeared before him. When Moggallana saw the Buddha standing before him, a good part of his fatigue had already vanished. Now the Awakened One asked him:

"Are you nodding, Moggallana, are you nodding?"

  

"Yes, venerable sir."

1. "Well then, Moggallana, at whatever thought drowsiness befalls you, to that thought you should not give attention and not dwell on that thought. Then, by doing so, it is possible that your drowsiness will vanish. (The Buddha gave many more step-by-step instructions for staying awake). More 

"Nay, not for this that you may slumber long,

Comes the night, in starry garlands wreathed.

For vigils by the wise this night is here." 

— Theragatha, Verse 193 (trans. by C.A.F. Rhys Davids)

The nun Khema, Foremost in Wisdom (sutra)

Dhr. Seven and Amber Larson, CC Liu, Wisdom Quarterly translation based on Ven. Thanissaro (aka Geoffrey DeGraff, Abbot of Wat Metta), Khema Sutta (SN 44.1)

Venerable Khema, the Buddha's chief female disciple (-William/flickr.com)

 

First Buddhist Women (Susan Murcott)

On one occasion the Blessed One was residing near the city of Savatthi at Jeta's Grove in the millionaire's monastery. At that time the nun Khema [the Buddha's chief female disciple, "foremost in wisdom"], wandering on tour among the Kosalan peopple, had taken up her residence between Savatthi and Saketa at Toranavatthu. 

Then King Pasenadi Kosala, while traveling from Saketa to Savatthi, took up a one-night residence between Savatthi and Saketa at Toranavatthu. He addressed a certain man, "Come, now, my good man. Find out if in Toranavatthu there is any Brahmin [priest] or wandering ascetic (shraman) I might visit today."

 

"As you wish, sire," the man replied. Having roamed all over Toranavatthu, he did not see any. However, he did see the nun Khema. And seeing her he went to King Pasenadi Kosala and reported: "Sire, in Toranavatthu there is no Brahmin or wandering ascetic of the sort your majesty might visit. But there is a [Buddhist] nun named Khema, a disciple of the Blessed One, worthy and rightly self-awakened.

Khema "foremost in wisdom"

"And of this lady this commendable report has spread: 'She is wise, competent, intelligent, learned, a fluent speaker, admirable in her ingenuity.' Let your majesty visit her."

 

King Pasenadi Kosala went to the nun Khema. When he arrived, he bowed and sat respectfully to one side. Sitting there he said: "Now then, lady, does the Tathagata [the "Wayfarer," the Buddha] exist after death?"

 

"This, great king, has not been declared by the Blessed One: 'The Tathagata exists after death.'"

 

"Well then, lady, does the Tathagata not exist after death?"

 

"Great king, this too has not been declared by the Blessed One: 'The Tathagata does not exist after death.'"

 

"Then does the Tathagata both exist and not exist after death?"

"This also has not been declared by the Blessed One: 'The Tathagata both exists and does not exist after death.'"

 

"Well then, does the Tathagata neither exist nor not exist after death?"

 

"This, too, has not been declared by the Blessed One: 'The Tathagata neither exists nor does not exist after death.'"

 

"Now, lady, when asked if the Tathagata exists after death, you [answer no to each of the four exhaustive options]. Now, what is the cause, what is the reason, why that has not been declared by the Blessed One?"

 

Khema, Buddha, and Uppalavanna? (BreenJones)

"Very well, then, great king, I will question you in return about this very same matter. Answer as you see fit. What do you think, great king: Do you have an accountant or actuary or mathematician who can count the grains of sand in the river Ganges as 'so many grains of sand,' or 'so many hundreds of grains of sand,' or 'so many thousands of grains of sand,' or 'so many hundreds of thousands of grains of sand'?"

 

"No, lady."

 

"Then do you have an accountant or calculator or mathematician who can count the water in the great ocean as 'so many buckets of water,' or 'so many hundreds of buckets of water,' or 'so many thousands of buckets of water,' or 'so many hundreds of thousands of buckets of water'?"

 

"No, lady. But why is that? The great ocean is deep, boundless, hard to fathom!"

 

"Even so, great king, any physical form by which one describing the Tathagata would describe him -- that the Tathagata has abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future rearising. Freed from the classification of form, great king, the Tathagata is deep, boundless, hard to fathom, like the ocean. 

Modern Theravada "ten precept nun" dressed in white in Burma (As1974/flickr.com)

 

"'The Tathagata exists after death' does not apply. 'The Tathagata does not exist after death does not apply. 'The Tathagata both exists and does not exist after death' does not apply. 'The Tathagata neither exists nor does not exist after death' does not apply.

 

"Any feeling... Any perception... Any mental formation...

"Any consciousness [form, feeling, perception, formation, and consciousness are the Five Aggregates of Clinging unenlightened beings cling to and regard as self] by which one describing the Tathagata would describe him -- that the Tathagata has abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future rearising. 

"Freed from the classification of consciousness, great king, the Tathagata is deep, boundless, hard to fathom, like the ocean. 'The Tathagata exists after death' does not apply. 'The Tathagata does not exist after death' does not apply. 'The Tathagata both exists and does not exist after death' does not apply. 'The Tathagata neither exists nor does not exist after death' does not apply."

• The Commentary and Sub-commentary try to go further than this discourse and to describe the Liberated One's indescribability. To paraphrase: He is freed from the classification of form [and the other aggregates] because for him there will be no rearising [rebirth] of form and so on in the future, after passing into final nirvana. In addition, he is deep in terms of the depth of his character and the depth of his qualities. As for any description in terms of "a being" which might be used in relation to someone with such deep qualities, when one sees the inapplicability of the description "being," owing to the (future) non-rearising of the Five Aggregates of Clinging, one sees that none of the four statements with regard to the Tathagata are invalid after passing into final nirvana. [Wayfarer is an early English translation of the term Tathagata, which means "welcome one" and "well gone one," sometimes translated in Mahayana Buddhism as "Thus Come One." He is gone-and-going, after having arisen and arrived. He is a welcome teacher of freedom destined for complete freedom.] This explanation, which borrows from Sister Vajira's verse in SN 5.10, misses an important point raised in SN 22.36 and SN 23.2. In SN 22.36 the Buddha states that one is measured and classified by what one is obsessed with or clinging to. If one is not obsessed with anything and no longer clinging even unconsciously, then one is not measured or classified by it in the here and now. In SN 23.2 the Buddha points out that the term "being" or "becoming" (bhava) applies only where there is craving and passion [rooted in ignorance/unenlightenment and therefore leading to the future rearising of a rebirth-linking consciousness, which entails rebirth in samsara yet again for the umpteenth time]. The Tathagata, freed from craving and passion, is indescribable in the present, even though he obviously still functions in the present. SN 22.86 elaborates on this point in great detail. Another problem raised by the Commentary's explanation for this brief discourse is how it would define the Tathagata's qualities and character, for what are they composed of aside from the aggregates.

Then King Pasenadi Kosala, delighting in and approving of the nun Khema's words, got up from his seat, bowed, and -- respectfully keeping her to his right -- departed.

 

Asking the Buddha

A great Indian king (maha raja) meets the Buddha.

At another time he went to the Blessed One. When he arrived, he bowed, and sat respectfully to one side. Sitting there [he asked the Buddha the same four questions asked of the nun Khema, and he received precisely the same responses and analogies. Then he exclaimed:]

 

"Amazing, venerable sir! It is astounding how the meaning and phrasing of the teacher and disciple agree, coincide, and do not diverge from one another with regard to the supreme teaching! 

 

Recently, venerable sir, I visited the nun Khema. And when I arrived I asked her regarding this matter, and she answered me with the same words, the very same phrasing as the Blessed One. Amazing, venerable sir! It is astounding how the meaning and phrasing of the teacher and disciple agree, coincide, and do not diverge from one another with regard to the supreme teaching!

 

"Now, venerable sir, we must go. Our duties are many, and many are our responsibilities."

 

"Then do as you see fit, great king."

 

So King Pasenadi Kosala, delighting in and approving of the Blessed One's words, got up from his seat, bowed, -- respectfully keeping the Blessed One to his right -- departed.