Maudgalyayana

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Maudgalyayana
Gautama Buddha
Students
  • many, including Rāhula Thera or Rāhula Sthavira
Translations of
Maudgalyayana
Tibetan
མོའུ་འགལ་གྱི་བུ་
(Mo'u 'gal gy i bu chen po)
Tamilமுகிலண்ணர்
(Mukilannar)
Thaiพระโมคคัลลานะ
(RTGS: Phra Mokkhanlana)
VietnameseMục-kiền-liên
Glossary of Buddhism

Maudgalyāyana (

ordain as monks under him. Maudgalyāyana attains enlightenment
shortly after that.

Maudgalyayana and Śāriputra have a deep spiritual friendship. They are depicted in Buddhist art as the two disciples that accompany the Buddha, and they have complementing roles as teachers. As a teacher, Maudgalyayana is known for his psychic powers, and he is often depicted using these in his teaching methods. In many early Buddhist canons, Maudgalyāyana is instrumental in re-uniting the monastic community after Devadatta causes a schism. Furthermore, Maudgalyāyana is connected with accounts about the making of the first Buddha image. Maudgalyāyana dies at the age of eighty-four, killed through the efforts of a rival sect. This violent death is described in Buddhist scriptures as a result of Maudgalyāyana's karma of having killed his own parents in a previous life.

Through post-canonical texts, Maudgalyāyana became known for his

Pali
: Uppalavaṇṇā).

Person

In the

hell in many lifetimes (see § Death).[1][2] Sri Lankan scholar Karaluvinna believes that originally a dark skin was meant, not blue.[2] In the Mahāsāṃghika Canon, it is stated that he was "beautiful to look at, pleasant, wise, intelligent, full of merits ...", as translated by Migot.[3]

In some Chinese accounts, the clan name Maudgalyāyana is explained as referring to a legume, which was eaten by an ancestor of the clan.[4] However, the Indologist Ernst Windisch linked the figure of Maudgalyayana to the figure of Maudgalya (Mugdala) who appears in the Sanskrit epic Mahabharata, which would explain the name. Windisch believed the account of the diviner Maudgalya had influenced that of Maudgalyayana, since both relate to a journey to heaven. Author Edward J. Thomas considered this improbable, though. Windisch did consider Maudgalyāyana a historical person.[5]

Life

Meeting the Buddha

See also:
Ye Dharma Hetu

According to

meditative vision and religious zeal. He falls ill though, and dies, causing the two disciples to look further. In some accounts, he even goes so far to predict the coming of the Buddha through his visions.[15][16]

Regardless, Kolita and Upatiṣya leave and continue their spiritual search, splitting up in separate directions. They make an agreement that the first to find the

Pali: Assaji), one of the first five disciples of the Buddha, who is walking to receive alms from devotees.[1][6] In the Mūlasarvāstivāda version, the Buddha has sent him there to teach Upatiṣya.[18] Aśvajit's serene deportment inspires Upatiṣya to approach him and learn more.[1][19] Aśvajit tells him he is still newly ordained and can only teach a little. He then expresses the essence of the Buddha's teaching in these words:[20][21][note 2]

Of all phenomena sprung from a cause

The Teacher the cause hath told;

And he tells, too, how each shall come to its end,

For such is the word of the Sage.

— Translated by
T. W. Rhys Davids[23]

These words help Upatiṣya to attain

Magadha, in a village called Kallavala.[24][26] At that time, drowsiness is obstructing him from attaining further progress on the path. After he has a vision of the Buddha advising him how to overcome it, he has a breakthrough and attains enlightenment.[20][24] In some accounts, it is said that he meditates on the elements in the process.[27] In the Commentary to the Pali Dhammapada, the question is asked why the two disciples attain enlightenment more slowly than the other former students of Sañjaya. The answer given is that Śāriputra and Maudgalyāyana are like kings, who require a longer time to prepare for a journey than commoners. In other words, their attainment is of greater depth than the other students and therefore requires more time.[26]

Aśvajit's brief statement, known as the

Brahmanic traditions, as it "repudiates miracles of supernatural interference by unreservedly recognising the law of cause and effect as irrefragable",[28] whereas Japanese Zen teacher Suzuki was reminded of the experience that is beyond the intellect, "in which one idea follows another in sequence finally to terminate in conclusion or judgment".[34][35]

Although in the Pali tradition, Maudgalyāyana is described as an arhat who will no longer be reborn again, in the

Mahakatyayana, and Maudgalyāyana will become Buddhas in the future.[36][24]

Śāriputra and Maudgalyāyana

ordain as monks under the Buddha in Veṇuvana (Pali: Veḷuvana).[24]

On the day of Maudgalyāyana's ordination, the Buddha allows him and Śāriputra to take the seats of the chief male

Sakyamuni Buddha.[1] After the Buddha appoints Maudgalyāyana as chief disciple, he becomes known as "Mahā-Maudgalyāyana", mahā meaning 'great'.[39] This epithet is given to him as an honor, and to distinguish him from others of the same name.[40]

Post-canonical texts describe Maudgalyāyana as the second chief male disciple, next to Śāriputra. The early canons agree that Śāriputra is spiritually superior to Maudgalyāyana, and their specializations are described as

literature, Buddhas are commonly depicted with two main disciples (Japanese: niky ōji, Classical Tibetan: mchog zung) at their side—in the case of Sakyamuni Buddha, the two disciples depicted are most often Maudgalyāyana and Śāriputra. Although there are different perspectives among different Buddhist canons as to the merits of each disciple, in all Buddhist canons, Maudgalyāyana and Śāriputra are recognized as the two main disciples of the Buddha. This fact is also confirmed by iconography as discovered in archaeological findings, in which the two disciples tend to be pictured attending their master.[43] Moreover, Maudgalyāyana is often included in traditional lists of 'four great disciples' (pinyin: sida shengwen)[44] and eight arhats.[45] Despite these widespread patterns in both scripture and archaeological research, it has been noted that in later iconography, Ānanda and Mahākasyapa are depicted much more, and Maudgalyāyana and Śāriputra are depicted much less.[46]

The lives of Maudgalyāyana and Śāriputra are closely connected. Maudgalyāyana and Śāriputra are born on the same day, and die in the same period. Their families have long been friends. In their student years, Maudgalyāyana and Śāriputra are co-pupils under the same teacher.[47][48] After having helped each other to find the essence of the spiritual life, their friendship remains. In many sutras they show high appreciation and kindness to one another.[1] For example, when Śāriputra falls ill, it is described that Maudgalyāyana used his psychic powers to obtain medicine for Śāriputra.[49] Śāriputra is considered the wisest disciple of the Buddha, but Maudgalyāyana is second to him in wisdom.[1][50] The one thing that gives them a strong bond as spiritual friends is the love for the Buddha, which both express often.[51]

Role in the community

Several teachings in the Pali Canon are traditionally ascribed to Maudgalyāyana, including several verses in the

Pali: sotāpanna). Maudgalyāyana, however, is compared with the master who trains the child up, in that he develops his students further along the path to enlightenment.[1][52]

Maudgalyāyana and Devadatta in hell.Illustration by Hokusai

The Buddha is described in the texts as placing great faith in Maudgalyāyana as a teacher.

Xuan Zang, twelve centuries later, that Devadatta's sect had still continued to exist.[60]

Teaching through psychic powers

Defeat of Nandopananda. Wat Olak Madu, Kedah.

In the

brahmas (heavenly beings), and asking devas what deeds they did to be reborn in heaven.[58][64] In summary, Maudgalyāyana's meditative insights and psychic powers are not only to his own benefit, but benefit the public at large. In the words of historian Julie Gifford, he guides others "by providing a cosmological and karmic map of samsara".[65]

Maudgalyāyana is able to use his powers of mind-reading in order to give good and fitting advice to his students, so they can attain spiritual fruits quickly.

jhānas (states in meditation).[24][50] Many of his demonstrations of psychic powers are an indirect means of establishing the Buddha as a great teacher. People ask themselves, if the disciple has these powers, then how spiritually powerful will his teacher be?[68]

Rescuing his mother

Main article: Mulian Rescues His Mother

The account of Maudgalyāyana looking for his mother after her death is widespread. Apart from being used to illustrate the principles of karmic retribution and rebirth,

ghost festival.[81] (see § Heritage
)

Several scholars have pointed out the similarities between the accounts of Maudgalyāyana helping his mother and the account of Phra Malai, an influential legend in Thailand and Laos.[82][83] Indeed, in some traditional accounts Phra Malai is compared to Maudgalyāyana.[83] On a similar note, Maudgalyāyana's account is also thought to have influenced the Central Asian Epic of King Gesar, Maudgalyāyana being a model for the king.[84]

Making the Udāyana image

Another account involving Maudgalyayana, related in the

Pali: Tāvatiṃsa) to teach his mother. King Udāyana misses the Buddha so much that he asks Maudgalyāyana to use his psychic powers to transport thirty-two craftsmen to the heaven, and make an image of the Buddha there.[85][86] The image that is eventually made is from sandalwood, and many accounts have attempted to relate it to later Buddha images in other areas and countries.[87][88] Although the traditional accounts mentioned state that the Udāyana Buddha was the first image, there were probably several Buddha images preceding the Udāyana Buddha, made by both kings and commoners.[89] It could also be that these accounts originate from the same common narrative about a first Buddha image.[90]

Death

According to the Pali tradition, Maudgalyāyana's death comes in November of the same year as the

Rājagaha,[1][52] which might be equated with modern Udaya Hill.[92]

At that time, Maudgalyāyana dwells alone in a forest hut. When he sees the bandits approaching, he makes himself vanish with psychic powers. The bandits find an empty hut, and although they search everywhere, they find nobody. They leave and return on the following day, for six consecutive days, with Maudgalyāyana escaping from them in the same way.[93][94] On the seventh day, Maudgalyāyana suddenly loses the psychic powers he has long wielded. Maudgalyāyana realizes that he is now unable to escape. The bandits enter, beat him repeatedly and leave him lying in his blood. Being keen on quickly getting their payment, they leave at once.[1][95] Maudgalyāyana's great physical and mental strength is such that he is able to regain consciousness and is able to journey to the Buddha.[1][68] In some accounts, he then returns to Kalasila and dies there, teaching his family before dying. In other accounts, he dies in the Buddha's presence.[24][96]

It is described that in a previous life, Maudgalyāyana is the only son born to his family. He is dutiful, and takes care of all the household duties. As his parents age, this increases his workload. His parents urge him to find a wife to help him, but he persistently refuses, insisting on doing the work himself. After persistent urging from his mother, he eventually marries.

Jātaka, Maudgalyāyana does not carry the murder through though, touched by the words of his parents.[1][99]

After Maudgalyāyana's death, people ask why Maudgalyāyana had not protected himself, and why a great enlightened monk would suffer such a death. The Buddha then says that because Maudgalyāyana has contracted such karma in a previous life (the murder of one's own parents is one of the five heinous acts that reap the worst karma), so he could not avoid reaping the consequences. He therefore accepted the results.[100][24] Further, the Buddha states that even psychic powers will be of no use in avoiding karma, especially when it is serious karma.[91][24] Shortly after having left Maudgalyāyana for dead, the bandits are all executed. Religious Studies scholar James McDermott therefore concludes that there must have been "a confluence" of karma between Maudgalyāyana and the bandits, and cites the killing as evidence that in Buddhist doctrine the karma of different individuals can interact.[95] Indologist Richard Gombrich raises the example of the murder to prove another point: he points out that Maudgalyāyana is able to attain enlightenment, despite his heavy karma from a past life. This, he says, shows that the Buddha teaches everyone can attain enlightenment in the here and now, rather than enlightenment necessarily being a gradual process built up through many lifetimes.[101]

Gifford speculates that Maudgalyāyana believes he is experiencing heavy karma from a past life. This awareness leads him to want to prevent others from making the same mistakes and leading an unethical life. This may be the reason why he is so intent on teaching about the law of karmic retribution.[102]

After Maudgalyāyana's and Śāriputra's death, the Buddha states the monastic community has now become less, just like a healthy tree has some branches that have died off. Then he adds to that all impermanent things must perish.[92] In some accounts of Maudgalyāyana's death, many of his students fall ill after his death, and die as well.[103]

Heritage

make merits and transfer merit through several ceremonies, so the spirits may be reborn in a better rebirth.[104]

In Buddhist history, Maudgalyāyana has been honored for several reasons. In some canons such as the Pali Tipiṭaka, Maudgalyāyana is held up by the Buddha as an example which monks should follow.

monastic name by Buddhist monks up until the twelfth century C.E.[52]

In East Asia, Maudgalyāyana is honored as a symbol of filial piety and psychic powers.

Taoists to integrate it in their own funeral services.[117][118]

The festival has striking similarities to

ancestor worship.[73][81] Maudgalyāyana's account helped greatly to improve this problem, and has therefore been raised as a textbook example of the adaptive qualities of Buddhism.[120] Other scholars have proposed, however, that the position of Buddhism in India versus China was not all that different, as Buddhism had to deal with the problem of filial piety and renunciation in India as well.[121] Another impact the story of Maudgalyāyana's had was that, in East Asia, the account helped to shift the emphasis of filial piety towards the mother, and helped redefine motherhood and femininity.[73]

Apart from the Ghost Festival, Maudgalyāyana also has an important role in the celebration of

Māgha Pūjā in Sri Lanka. On Māgha Pūjā, in Sri Lanka called Navam Full Moon Poya, Maudgalyāyana's appointment as a chief disciple of the Buddha is celebrated by various merit-making activities, and a pageant.[122][123]

There are several canonical and post-canonical texts that are traditionally connected to the person of Maudgalyāyana. In the Theravāda tradition, the

Pali: mātikā) of teachings as mnemonic devices. These lists formed the basis for what later became the Abhidharma.[128] Despite these associations with Abhidharma texts, pilgrim Xuan Zang reports that during his visits in India, Śāriputra was honored by monks for his Abhidharma teachings, whereas Maudgalyāyana was honored for his meditation, the basis for psychic powers.[129][130] French scholar André Migot has proposed that in most text traditions Maudgalyāyana was associated with meditation and psychic powers, as opposed to Śāriputra's specialization in wisdom and Abhidharma.[130][131]

Traditions have also connected Maudgalyāyana with the symbol of the

dependent origination. The wheel was depicted as being in the clutches of Māra, but at the same time included the symbol of a white circle for Nirvana. The Buddha further decreed that a monk be stationed at the painting to explain the law of karma to visitors.[132][133][134] Images of the Wheel of Becoming are widespread in Buddhist Asia, some of which confirm and depict the original connection with Maudgalyāyana.[135]

Finally, there was also an entire tradition that traces its origins to Maudgalyayana, or to a follower of him, called Dharmagupta: this is the Dharmaguptaka school, one of the early Buddhist schools.[136][137]

Relics

A shaft was sunk in the centre of this Tope, and after a few hours' labour we came to a large slab upwards of 5 feet in length, lying in a direction from north to south. On raising this slab we saw two large stone boxes each bearing a short inscription on its lid. That to the south bore Sariputasa, "[relics] of SARIPUTRA"; that to the north bore Maha Mogalanasa, "[relics] of MAHA MOGALANA".

Main article: Relics of Sariputta and Moggallana

In a Pali Jātaka account, the Buddha is said to have had the ashes of Maudgalyāyana collected and kept in a stūpa in the gateway of the Veluvaḷa.

offering, on the advice of Upagupta Thera.[2] During the succeeding centuries, Xuan Zang and other Chinese pilgrims reported that a stūpa with Maudgalyāyana's relics could be found under the Indian city Mathura, and in several other places in Northeast India. However, as of 1999, none of these had been confirmed by archaeological findings.[141][142]

Śāriputra.[52][143]

An important archaeological finding was made elsewhere, however. In the nineteenth century, archaeologist Alexander Cunningham and Lieutenant Fred. C. Maisey discovered bone fragments in caskets, with Maudgalyāyana's and Śāriputra's names inscribed on it, both in the Sanchi Stūpa and at the stūpas at Satdhāra, India.[52][143] The caskets contained pieces of bone and objects of reverence, including sandalwood which Cunningham believed had once been used on the funeral pyre of Śāriputra.[144] The finding was important in several ways, and was dated from the context to the second century BCE.[145]

Initially, Cunningham and Maisey divided the shares of the discovered items and had them shipped to Britain. Since some of Cunningham's discovered items were lost when one ship sank, some scholars have understood that the Sanchi relics were lost.

legitimate state power.[153] Indeed, even for other countries, such as Burma, in which the relics were shown, it helped to legitimate the government, create unity, and revive religious practice: "those tiny pieces of bone moved not only millions of devotees worldwide, but national governments as well", as stated by art historian Jack Daulton. For these reasons, Burma asked for a portion of the relics to keep there. In ceremonies attended by hundred of thousands people, the relics were installed in the Kaba Aye Pagoda, in the same year as India.[154]

Sri Lanka also obtained a portion, kept at the Maha Bodhi Society, which is annually exhibited during a celebration in May.[155] In 2015, the Catholic world was surprised to witness that the Maha Bodhi Society broke with tradition by showing the relics to Pope Francis on a day outside of the yearly festival. Responding to critics, the head of the society stated that no pope had set foot inside a Buddhist temple since 1984, and added that "religious leaders have to play a positive role to unite [their] communities instead of dividing".[156] As for the original Sanchi site in India, the relics are shown every year on the annual international Buddhist festival in November. As of 2016, the exhibition was visited by hundred thousands visitors from over the world, including Thai princess Sirindhorn.[157][158]

See also

  • The ten principal disciples

Notes

  1. Confucian addition to the story.[11]
  2. emptiness of the Dharma.[22]
  3. ^ Most scholars lean towards the interpretation that Emperor Asoka referred to the text Sariputta Sutta instead. However, this consensus is still considered tentative.[31][32]
  4. ^ Contradicting the fact that the canons state Śāriputra was spiritually the superior of Maudgalyāyana, in the popular traditions of China, Maudgalyāyana was actually more popular than Śāriputra, Maudgalyāyana often being depicted as a sorcerer.[42]
  5. Mūlasarvāstivāda canons, it is their own proposal to go, for which they ask the Buddha his permission.[59]
  6. archeologist Louis Finot stated that Cunningham had no interest in the relics, only in the caskets.[149]

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  4. ^ Teiser 1996, p. 119.
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References
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