{"id":15828,"date":"2021-10-04T10:02:23","date_gmt":"2021-10-04T15:02:23","guid":{"rendered":"https:\/\/www.dharma.org\/?p=15828"},"modified":"2021-10-04T10:03:28","modified_gmt":"2021-10-04T15:03:28","slug":"the-buddha-and-his-son","status":"publish","type":"post","link":"https:\/\/www.dharma.org\/the-buddha-and-his-son\/","title":{"rendered":"The Buddha and His Son"},"content":{"rendered":"

By Bhikkhu An\u0101layo<\/strong><\/p>\n

Key words<\/strong>: Awakening; Buddha\u2019s Son; Falsehood; Not Self; R\u0101hula; Renunciation; Teaching<\/p>\n

Abstract<\/strong><\/h5>\n

This article surveys interactions between the Buddha and his son as reported in P\u0101li discourses and their parallels. Although by going forth as monastics both had left behind the secular setting of family life, the teachings the Buddha gave to R\u0101hula can be taken to exemplify qualities relevant to mindful parenting. Besides, teaching emerges as an activity that facilitates not only the progress of others to liberation but can also achieve the same purpose for the one who gives such teachings.<\/p>\n

Introduction<\/strong><\/h5>\n

The challenges of parenting are not a prominent concern of the early Buddhist discourses. Nevertheless, a perspective on this topic could be developed based on taking up the case of the relationship between the Buddha and his son R\u0101hula. One of the qualities shared by all awakened ones is the continuous presence of mindfulness (DN 34 and D\u0100 10; An\u0101layo 2020b). As this clearly applies to the case of the Buddha, the ways he taught his own son would invariably have to be considered instances of his being in the possession of mindfulness. Although by going forth the Buddha had stepped out of the responsibilities of family life, his teachings to R\u0101hula provide clues relevant to parenting in the sense of promoting and supporting the emotional, social, and intellectual development of a child.<\/p>\n

The Buddha\u2019s Going Forth<\/strong><\/h5>\n

The first episode relevant to the relationship between the Buddha and his son concerns the former\u2019s going forth to become a homeless renunciant in quest of liberation. The early discourses report that the future Buddha\u2019s parents were in tears when he decided to leave the household life:<\/p>\n

[Although] my mother and father did not like it and were crying with tearful faces, I shaved off my hair and beard, donned yellow robes, and went forth from the household to homelessness.<\/p>\n

(MN 26:\u00a0ak\u0101mak\u0101na\u1e43 m\u0101t\u0101pit\u016bna\u1e43 assumukh\u0101na\u1e43 rudant\u0101na\u1e43 kesamassu\u1e43 oh\u0101retv\u0101 k\u0101s\u0101y\u0101ni\u00a0vatth\u0101ni acch\u0101detv\u0101 ag\u0101rasm\u0101 anag\u0101riya\u1e43 pabbaji\u1e43<\/em>).<\/p>\n

[Although] my father and mother were crying and all my relatives were displeased, I shaved off my hair and beard, donned yellow robes, and out of faith left the household life to become homeless and train in the path.<\/p>\n

(M\u0100 204:\u00a0\u7236\u6bcd\u557c\u54ed,\u00a0\u8af8\u89aa\u4e0d\u6a02,\u00a0\u6211\u5243\u9664\u9b1a\u9aee,\u00a0\u8457\u8888\u88df\u8863,\u00a0\u81f3\u4fe1\u6368\u5bb6,\u00a0\u7121\u5bb6,\u00a0\u5b78\u9053).<\/p>\n

This puts into perspective a well-known account, according to which the Buddha-to-be had secretly left his home in order to go forth (An\u0101layo 2017). This account is a product of later times and in conflict with the above passages, whose description implies that the future Buddha went forth in spite of his parents displaying sorrow, which he would not have been able to witness had he left secretly.<\/p>\n

A version of this later hagiographical account, extant in the P\u0101li\u00a0J\u0101takanid\u0101na<\/em>, reports that he took a last look at his recently-born son, finding that the boy was resting in his mother\u2019s arms, both of them being fast asleep. This led to his reflection:<\/p>\n

If I were to remove the queen\u2019s hand and would hug my son, the queen will wake up and that will be an obstruction to my going. Having become a Buddha, I will come back and see my son.<\/p>\n

(J\u0101 I 62:\u00a0sac\u2019 \u0101ha\u1e43 deviy\u0101 hattha\u1e43 apanetv\u0101 mama putta\u1e43 ga\u1e47hiss\u0101mi dev\u012b pabujjhissati, eva\u1e43 me gamanantar\u0101yo bhavissati ti. buddho hutv\u0101 va \u0101gantv\u0101 putta\u1e43 passiss\u0101m\u012b ti<\/em>).<\/p>\n

Although the moving scene depicted in this way is a product of later times, the early texts do report that, after his awakening, the Buddha came back to visit his family. This is thus the next episode relevant to exploring the relationship between the Buddha and his son.<\/p>\n

R\u0101hula\u2019s Going Forth<\/strong><\/h5>\n

The P\u0101li\u00a0Vinaya\u00a0<\/em>reports that, when the Buddha came to visit his hometown and family, after having successfully reached awakening, his former wife instructed her son in the following manner:<\/p>\n

R\u0101hula, this is your father. Go and ask for your inheritance!<\/p>\n

(Vin I 82:\u00a0eso te, r\u0101hula, pit\u0101. gacchassu d\u0101yajja\u1e43 y\u0101c\u0101h\u012b ti<\/em>).<\/p>\n

When R\u0101hula did as he was told, according to the P\u0101li\u00a0Vinaya\u00a0<\/em>this led to the unfolding of the following sequence of events:<\/p>\n

Then the boy R\u0101hula followed closely behind the Blessed One [saying]: \u201cRecluse, give me my inheritance; recluse, give me my inheritance.\u201d Then the Blessed One said to the venerable S\u0101riputta: \u201cWell, then, S\u0101riputta, give the going forth to the boy R\u0101hula.\u201d<\/p>\n

(Vin I 82:\u00a0atha kho r\u0101hulo kum\u0101ro bhagavanta\u1e43 pi\u1e6d\u1e6dhito pi\u1e6d\u1e6dhito anubandhi: d\u0101yajja\u1e43 me, sama\u1e47a, dehi; d\u0101yajja\u1e43 me, sama\u1e47a, deh\u012b ti. atha kho bhagav\u0101 \u0101yasmanta\u1e43 s\u0101riputta\u1e43 \u0101mantesi: tena hi tva\u1e43, s\u0101riputta, r\u0101hulakum\u0101ra\u1e43 pabb\u0101jeh\u012b ti<\/em>).<\/p>\n

According to the P\u0101li commentary, this was not quite the inheritance R\u0101hula\u2019s mother had been intending (Sp V 1009). From the viewpoint of the Buddha, however, this was the type of inheritance really worth passing on to others: a monastic life wholeheartedly dedicated to progress to awakening. This was his true heritage, and the ensuing events prove him right, as R\u0101hula did eventually become a fully awakened one himself.<\/p>\n

The storyline found in the P\u0101li\u00a0Vinaya<\/em>\u00a0is supported by several parallel versions, summarized by Frauwallner (1956, p. 76) in this manner: \u201cThe former wife of the Buddha sends him his little son R\u0101hula to claim from him his heritage, whereupon the Buddha charges \u015a\u0101riputra with admitting R\u0101hula in the order.\u201d Unlike the story of the future Buddha\u2019s secret departure to go forth, his getting his son ordained in response to the request to pass on his heritage pertains to an early level of textual accounts.<\/p>\n

This episode in a way sets the background against which to consider the ensuing teaching relationship between the Buddha and R\u0101hula, showing the overarching importance of soteriological over secular concerns. The clear emphasis on the superiority of renunciation, compared to family life, that emerges in this way needs to be kept in mind when considering possible parallels between the way the Buddha taught his son and parenting.<\/p>\n

Inculcating Moral Principles in R\u0101hula<\/strong><\/h5>\n

Several discourses report teachings given by the Buddha to his son. The first of these, in terms of apparent time of delivery, takes the form of a visit paid by the Buddha to the place where R\u0101hula was staying. According to the P\u0101li commentary, R\u0101hula was seven years old at the time of this visit (Ps III 124). This would imply that the present episode happened quite soon after his going forth, described above. Although the two discourse versions of this teaching do not provide a narrative background, another parallel found in the M\u016blasarv\u0101stiv\u0101da\u00a0Vinaya\u00a0<\/em>(T 1442) offers the following additional information:<\/p>\n

At that time there were many devout brahmins, householders, etc., who approached [R\u0101hula\u2019s] place and asked him: \u201cVenerable, where does the Blessed One stay at present?\u201d If the Buddha, the Blessed One, was in the Bamboo Grove, then R\u0101hula would in turn reply: \u201cHe is on Mount Vulture Peak.\u201d If [the Buddha] was on Mount Vulture Peak, he would reply: \u201cHe is in the Bamboo Grove.\u201d<\/p>\n

(T XXIII 760b:\u00a0\u6642\u6709\u773e\u591a\u656c\u4fe1\u5a46\u7f85\u9580\u5c45\u58eb\u7b49\u4f86\u8a63\u5176\u6240,\u00a0\u554f\u8a00:\u00a0\u5927\u5fb7,\u00a0\u4e16\u5c0a\u4eca\u8005\u4f4f\u5728\u4f55\u8655?\u00a0\u82e5\u4f5b\u4e16\u5c0a\u5728\u7af9\u6797\u4e2d,\u00a0\u6642\u7f85\u6019\u7f85\u5373\u4fbf\u5831\u4e91;\u00a0\u5728\u9df2\u5cef\u5c71.\u00a0\u82e5\u5728\u9df2\u5cef\u5c71,\u00a0\u5831\u4e91:\u00a0\u5728\u7af9\u6797\u4e2d; see also D 3\u00a0cha<\/em>\u00a0215a or P 1032\u00a0je\u00a0<\/em>199b).<\/p>\n

A to some degree comparable account can also be found in the\u00a0*Mah\u0101praj\u00f1\u0101p\u0101ramitopade\u015ba\u00a0<\/em>(T 1509).<\/p>\n

[If] people came and asked [R\u0101hula]: \u201cIs the Blessed One in?\u201d, he would deceive them by saying: \u201cHe is not in.\u201d If, when [the Buddha] was not in, people asked R\u0101hula: \u201cIs the Blessed One in?\u201d, he would deceive them by saying: \u201cThe Buddha is in.\u201d<\/p>\n

(T XXV 158a:\u00a0\u4eba\u4f86\u554f\u4e4b:\u00a0\u4e16\u5c0a\u5728\u4e0d?\u00a0\u8a6d\u8a00:\u00a0\u4e0d\u5728.\u00a0\u82e5\u4e0d\u5728\u6642,\u00a0\u4eba\u554f\u7f85\u777a\u7f85:\u00a0\u4e16\u5c0a\u5728\u4e0d?\u00a0\u8a6d\u8a00:\u00a0\u4f5b\u5728).<\/p>\n

The P\u0101li commentary does not report that R\u0101hula had told visitors that the Buddha was away when in reality he was in or else that he sent them to the wrong place. However, it does record the Buddha being motivated to deliver the present discourse based on the following reflection:<\/p>\n

Young boys indeed enjoy speaking falsehood, saying \u201cwe saw\u201d when they did not see and \u201cwe did not see\u201d when they saw.<\/p>\n

(Ps III 125:\u00a0daharakum\u0101r\u0101 n\u0101ma piyamus\u0101v\u0101d\u0101 honti, adi\u1e6d\u1e6dham eva\u00a0di\u1e6d\u1e6dha\u1e43 amheh\u012b ti, di\u1e6d\u1e6dham eva na di\u1e6d\u1e6dha\u1e43 amheh\u012b ti vadanti<\/em>).<\/p>\n

Although this information stems from textual sources later than the early discourses, the assumption that R\u0101hula had been engaging in some sort of boyish mischief involving falsehoods would fit the teaching given to him well, as it starts off precisely on the topic of speaking lies.<\/p>\n

Granting some such narrative background, the Buddha\u2019s way of teaching his son is significant. When the Buddha arrived, in keeping with a standard custom of receiving a respected visitor, R\u0101hula prepared a seat for him and offered water for washing the feet. Since in ancient India monastics walked barefoot, before sitting down there was a need to wash one\u2019s feet. Having used most of the water to wash his feet and shown R\u0101hula a little bit of water still left in the water container, according to the two discourse versions the following exchange ensued:<\/p>\n

[The Buddha said]: \u201cR\u0101hula, do you see this little remainder of water left in the water vessel?\u201d [R\u0101hula replied]: \u201cYes, venerable sir.\u201d [The Buddha said]: \u201cR\u0101hula, as little as that is the recluseship of those who are not ashamed of knowingly speaking falsehood.\u201d<\/p>\n

(MN 61:\u00a0passasi no tva\u1e43, r\u0101hula, ima\u1e43 paritta\u1e43 udak\u0101vasesa\u1e43 udak\u0101dh\u0101ne \u1e6dhapitan ti? eva\u1e43, bhante. eva\u1e43 parittaka\u1e43 kho, r\u0101hula, tesa\u1e43 s\u0101ma\u00f1\u00f1a\u1e43 yesa\u1e43 natthi sampaj\u0101namus\u0101v\u0101de lajj\u0101 ti<\/em>).<\/p>\n

[The Buddha said]: \u201cR\u0101hula, did you see me now take this water vessel and pour it out, with a little of the water being left?\u201d R\u0101hula replied: \u201cI saw it, Blessed One.\u201d The Buddha said to R\u0101hula: \u201cI say that as little as that is also their practice, namely of those who knowingly speak falsehood without being embarrassed, without regret, without shame, and without scruple.\u201d<\/p>\n

(M\u0100 14:\u00a0\u7f85\u4e91,\u00a0\u6c5d\u4eca\u898b\u6211\u53d6\u6b64\u6c34\u5668\u7009\u7559\u5c11\u6c34\u8036?\u00a0\u7f85\u4e91\u7b54\u66f0:\u00a0\u898b\u4e5f,\u00a0\u4e16\u5c0a!\u00a0\u4f5b\u544a\u7f85\u4e91:\u00a0\u6211\u8aaa\u5f7c\u9053\u5c11\u4ea6\u5fa9\u5982\u662f,\u00a0\u8b02\u77e5\u5df2\u5984\u8a00,\u00a0\u4e0d\u7f9e,\u00a0\u4e0d\u6094,\u00a0\u7121\u615a,\u00a0\u7121\u6127).<\/p>\n

Rather than directly confronting R\u0101hula with a stern rebuke, according to the above report the Buddha approached the matter indirectly. The statement he made is not expressed in personal terms, such as saying \u201cyou\u201d did or should not do such and such a thing. Instead, it is just a general statement relating the speaking of falsehood to a sense of shame. Moreover, the teaching given in this way comes with a vivid illustration taken right from the situation in which the two happen to find themselves. The comparison with the water left in the vessel is in line with a general propensity of the Buddha, evident in the discourses, to employ similes and metaphors for the sake of illustration (Hecker 2009). In the present case, he continued exploring this same imagery in additional ways. The discourse parallels report that the Buddha next poured out the rest of the water, comparing the nature of one who deliberately speaks falsehood to water that has been thrown away. Then the Buddha took the empty vessel and put it upside down, serving to illustrate the upside-down nature of those who intentionally lie.<\/p>\n

In this way, by employing an utensil that R\u0101hula must have been using daily, the Buddha provided readily-understood illustrations that can safely be expected to have left a deep impression in the mind of his son, coming to his mind whenever he used that water vessel again. Underlying the whole exchange is the Buddha\u2019s kind and benevolent disposition, which made him express the needful in a way that allowed R\u0101hula to become fully aware of the reprehensible nature of speaking falsehood without feeling personally hurt.<\/p>\n

Perhaps by way of providing some inspiration, next the Buddha described the behavior of an elephant in battle. Due to the high regard accorded to elephants in the ancient Indian setting, employing the imagery of a battle elephant would have been a skillful way of further captivating the attention of a little boy. Following the imagery of the elephant comes still another illustration in the following form:<\/p>\n

[The Buddha said]: \u201cR\u0101hula, what do you think is the purpose of a mirror?\u201d [R\u0101hula replied]: \u201cVenerable sir, its purpose is to reflect.\u201d<\/p>\n

(MN 61:\u00a0ta\u1e43 ki\u1e43 ma\u00f1\u00f1asi, r\u0101hula, kimatthiyo \u0101d\u0101so ti? paccavekkha\u1e47attho, bhante ti<\/em>).<\/p>\n

[The Buddha said]: \u201cWhat do you think, for what do people use a mirror?\u201d Venerable R\u0101hula replied: \u201cBlessed One, they wish to examine their face and see if it is clean or dirty.\u201d<\/p>\n

(M\u0100 14:\u00a0\u65bc\u610f\u4e91\u4f55,\u00a0\u4eba\u7528\u93e1\u70ba?\u00a0\u5c0a\u8005\u7f85\u4e91\u7b54\u66f0:\u00a0\u4e16\u5c0a,\u00a0\u6b32\u89c0\u5176\u9762,\u00a0\u898b\u6de8\u4e0d\u6de8).<\/p>\n

This simile then leads on to a detailed exposition on how one should similarly reflect before doing something, while doing it, and after having done it, in order to discern its ethical quality. As noted by Crosby (2013, p. 115), \u201cthis teaching offers the child a straight-forward definition of wholesome and unwholesome action.\u201d The detailed instructions given based on the mirror simile make up the main body of the discourse (An\u0101layo 2011).<\/p>\n

Looking back on the overall teaching pattern, the instructions appear to be well tailored to the situation of a young boy. The series of illustrations based on the water vessel drive home quite strikingly the need to refrain from speaking falsehood. The description of the elephant in battle provides inspiration, and the mirror simile serves as a succinct reference point for the ensuing main teaching. Just as one looks into a mirror to examine one\u2019s face, in the same way one should regularly examine one\u2019s mental condition. The mirror simile occurs elsewhere to illustrate mindfulness of states of mind (An\u0101layo 2020a), making it fairly safe to assume that its basic import is related to mindfulness practice. From this perspective, the instruction can be considered to be an implicit invitation to R\u0101hula to cultivate mindfulness, in particular of his own mental condition.<\/p>\n

The teaching given to R\u0101hula in this way appears to have had a profound positive impact on him. According to a listing of eminent disciples outstanding for a particular quality, R\u0101hula eventually became foremost among those willing to train themselves (AN 1.14.3:\u00a0sikkh\u0101k\u0101m\u0101na\u1e43<\/em>) or those who do not break the precepts (E\u0100 4.6:\u00a0\u4e0d\u6bc0\u7981\u6212). In spite of using different terminology, the two qualifications point to a similar attitude of keen concern with the ethical quality of one\u2019s actions, which is indeed the attitude inculcated with the present discourse.<\/p>\n

The teaching approach evident in the above episode appears to be in line with principles of mindful parenting, in the way this has been conceived in the contemporary mindfulness movement. Kabat-Zinn and Kabat-Zinn (2014, p. 259) offer the following description:<\/p>\n

Most important is to be a presence in their lives and to see and accept them for who they actually are, and find imaginative ways to meet them where they are over the expanse of childhood, adolescence, and beyond.<\/p>\n

In short, \u201cwe can reject their behavior without rejecting them\u201d (p. 70).<\/p>\n

Insight Teachings to R\u0101hula<\/strong><\/h5>\n

The early discourses report several teachings given by the Buddha to R\u0101hula, all of which would presumably have happened subsequent to the one surveyed above. Most of these are short discourses that are in one way or another related to insight into not self (SN 18.1\u201322, SN 22.91, SN 22.92, AN 4.177, S\u0100 23, S\u0100 24, S\u0100 198, S\u0100 199, S\u0100 465, S\u0100 897; An\u0101layo 2012). These discourses do not provide a narrative, explaining the circumstances of their delivery, and for this reason are less relevant to appreciating the interactions between the Buddha and his son.<\/p>\n

Fortunately, another discourse containing insight instructions to R\u0101hula has an introductory narration, which helps place the instruction in context. According to this narration, the Buddha had gone on his daily begging round together with R\u0101hula. On their way, the Buddha suddenly turned around and told R\u0101hula to contemplate the nature of the aggregate of form, representative of the body. According to the P\u0101li commentary, R\u0101hula had been congratulating himself on having inherited some of the Buddha\u2019s physical splendor (Ps III 132). Becoming aware of such vain thinking through his telepathic abilities, the Buddha took the occasion to encourage R\u0101hula to contemplate in the following ways:<\/p>\n

R\u0101hula, whatever form, be it past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, it should be seen with right wisdom as it really is in this way: all form is not mine, is not what I am, and is not my self.<\/p>\n

(MN 62:\u00a0ya\u1e43 ki\u00f1ci, r\u0101hula, r\u016bpa\u1e43 at\u012bt\u0101n\u0101gatapaccuppanna\u1e43 ajjhatta\u1e43 v\u0101 bahiddh\u0101 v\u0101 o\u1e37\u0101rika\u1e43 v\u0101 sukhuma\u1e43 v\u0101 h\u012bna\u1e43 v\u0101 pa\u1e47\u012bta\u1e43 v\u0101 ya\u1e43 d\u016bre santike v\u0101, sabba\u1e43 r\u016bpa\u1e43 n\u2019 eta\u1e43 mama, n\u2019 eso \u2019ham asmi, na meso att\u0101 ti evam eta\u1e43 yath\u0101bh\u016bta\u1e43 sammappa\u00f1\u00f1\u0101ya da\u1e6d\u1e6dhabban ti<\/em>).<\/p>\n

You should now contemplate form as being impermanent.<\/p>\n

(E\u0100 17.1:\u00a0\u6c5d\u4eca\u7576\u89c0\u8272\u70ba\u7121\u5e38).<\/p>\n

Although the actual instructions differ, the two discourse parallels agree that R\u0101hula was so stirred by the instruction that he decided to forgo begging for food and instead immediately sat down to meditate. Such behavior would be well in line with the P\u0101li listing of eminent disciples, mentioned above, according to which he became foremost among those willing to train themselves.<\/p>\n

Both discourse versions report an amplification of the same instruction to cover the other four aggregates as well, an amplification that according to the P\u0101li version had been requested by R\u0101hula himself. The remainder of the two discourses records additional instructions given to R\u0101hula by either S\u0101riputta or the Buddha, covering mindfulness of breathing and the\u00a0brahmavih\u0101ra<\/em>s.<\/p>\n

The teachings given on this occasion differ from the instruction given with the help of the similes of the water vessel and the mirror not only in terms of context, but also in terms of style. This appears to reflect their occurrence at a later time in the life of R\u0101hula. Instead of approaching the matter in a more round about manner and providing a series of illustrations, in this instance the Buddha immediately tackled the problem he had identified. This points to another dimension of his approach to educating R\u0101hula, reflecting the fact that successful education or parenting does at times require confronting issues head on. The instruction is of course given in a kind manner; it does not take the form of a stern rebuke. But it aims straight at the underlying issue by immediately reining in R\u0101hula\u2019s vain and conceited thoughts. As described by Kabat-Zinn and Kabat-Zinn (2014, p. 82):<\/p>\n

Being accepting doesn\u2019t mean that we have to be na\u00efve or passive in regard to our children. There will inevitably be many times when we need to step in and act decisively and wisely \u2026 Our children may need us to rein them in, give them more structure and boundaries, provide something to come up against to slow them down, to bring them down to earth.<\/p>\n

R\u0101hula\u2019s Awakening<\/strong><\/h5>\n

A P\u0101li discourse and its Chinese parallel report the Buddha\u2019s teaching that led to R\u0101hula\u2019s awakening. The two versions complement each other, as the Chinese discourse reports what preceded the actual teaching, to which it only refers in brief, whereas the P\u0101li discourse (extant twice in different P\u0101li collections) covers the latter in considerable detail (S\u0100 200 and MN 147 or SN 35.121; see also An\u0101layo 2011 and P\u0101s\u0101dika 2004 on a divergent account of R\u0101hula\u2019s awakening in E\u0100 17.1).<\/p>\n

The Chinese version sets in with R\u0101hula requesting a teaching for intensive practice (An\u0101layo 2015). This request leads to the following reaction by the Buddha:<\/p>\n

Then the Blessed One, observing that R\u0101hula\u2019s liberation of the mind and his wisdom were not yet mature, that he was not yet ready to receive the higher Dharma, asked R\u0101hula: \u201cHave you as yet given teachings to people by way of the five aggregates of clinging?\u201d<\/p>\n

(S\u0100 200:\u00a0\u723e\u6642\u4e16\u5c0a\u89c0\u5bdf\u7f85\u777a\u7f85,\u00a0\u5fc3\u89e3\u812b,\u00a0\u6167\u672a\u719f,\u00a0\u672a\u582a\u4efb\u53d7\u589e\u4e0a\u6cd5,\u00a0\u554f\u7f85\u777a\u7f85\u8a00:\u00a0\u6c5d\u4ee5\u6388\u4eba\u4e94\u53d7\u9670\u672a?).<\/p>\n

In this way, R\u0101hula is encouraged to give teachings himself as a way of maturing his own understanding. The discourse continues with the same pattern happening again. When R\u0101hula reported that he had given teachings on the five aggregates and requested an instruction from the Buddha, the latter encouraged him to give teachings on other key aspects of Buddhist doctrine, namely on the sense spheres and on causality. When R\u0101hula had done that, the Buddha encouraged him to withdraw into seclusion and reflect on the topics that he had been teaching to others. Being in seclusion, R\u0101hula realized:<\/p>\n

All these teachings entirely proceed toward Nirvana, flow toward Nirvana, are ultimately established on Nirvana.<\/p>\n

(S\u0100 200:\u00a0\u6b64\u8af8\u6cd5\u4e00\u5207\u7686\u9806\u8da3\u6d85\u69c3,\u00a0\u6d41\u6ce8\u6d85\u69c3,\u00a0\u5f8c\u4f4f\u6d85\u69c3).<\/p>\n

When he reported this insight to the Buddha, the latter realized that R\u0101hula had by now matured sufficiently to receive the teachings required to help him awaken. Although the P\u0101li parallel does not cover R\u0101hula\u2019s teaching activities, it reports a similar reflection by the Buddha:<\/p>\n

The states that ripen in liberation have ripened in R\u0101hula.<\/p>\n

(MN 147:\u00a0paripakk\u0101 kho\u00a0r\u0101hulassa vimuttiparip\u0101can\u012by\u0101 dhamm\u0101<\/em>).<\/p>\n

According to both versions, the teaching given by the Buddha to R\u0101hula takes up all aspects of sensory experience as impermanent, as being devoid of lasting satisfaction, and as bereft of a self. Both versions of this discourse report that this teaching led R\u0101hula to gain full awakening.<\/p>\n

Although the detailed report of how the Buddha encouraged R\u0101hula to give teachings on key doctrines and then reflect on them is found only in the Chinese version, the underlying idea is in line with a general position taken in the early discourses that teaching others is an integral part of the path to awakening. This can be seen, for example, in a listing of praiseworthy qualities required for progress to awakening. One of these is as follows:<\/p>\n

One teaches to others in detail a teaching as one has heard and as one has learnt it.<\/p>\n

(MN 33:\u00a0yath\u0101suta\u1e43 yath\u0101pariyatta\u1e43 dhamma\u1e43 vitth\u0101rena paresa\u1e43 deset\u0101 hoti<\/em>).<\/p>\n

One is capable of analyzing and disclosing to other people the teaching as one has heard and as has received it.<\/p>\n

(S\u0100 1249:\u00a0\u5982\u6240\u805e,\u00a0\u5982\u6240\u53d7\u6cd5,\u00a0\u80fd\u70ba\u4eba\u5206\u5225\u986f\u793a; this part is abbreviated in the original).<\/p>\n

At the appropriate time one widely teaches what one has learnt, has heard, and has come to know.<\/p>\n

(T 123:\u00a0\u5982\u6240\u5b78,\u00a0\u6240\u805e,\u00a0\u6240\u77e5,\u00a0\u4ee5\u6642\u5ee3\u8aaa; adopting the variant\u00a0\u6642\u00a0instead of\u00a0\u662f).<\/p>\n

One widely teaches to people the teaching one has formerly heard.<\/p>\n

(E\u0100 49.1:\u00a0\u6240\u5f9e\u805e\u6cd5,\u00a0\u5ee3\u8207\u4eba\u8aaa).<\/p>\n

The potential of teaching activity to serve as a way of also educating oneself is similarly relevant to parenting. As explained by\u00a0Kabat-Zinn and Kabat-Zinn (2014, p. 24), children can<\/p>\n

give us over and over again the chance to see ourselves in new ways, and to work at consciously asking what we can learn from any and every situation that comes up with them. We can then make choices out of this awareness that will nurture both our children\u2019s inner growth and our own.<\/p>\n

In early Buddhist thought, the principle of learning through teaching even extends to the eventual breakthrough to awakening. This can be seen in a set of five occasions for such actual realization to take place (An\u0101layo 2009). Besides possibly happening when one is meditating, the breakthrough to awakening can also take place when hearing, reciting, and reflecting on the Dharma, as well as at the time of teaching it. From this perspective, teaching the Dharma to one\u2019s children could in principle become a means for all involved to progress on the path to liberation.<\/p>\n

Compliance with Ethical Standards<\/strong><\/p>\n

Ethical Approval:<\/strong> This article does not contain any studies performed by the author with human participants or animals.<\/p>\n

Conflict of Interest: The author declares he has no conflict of interest.<\/p>\n

Abbreviations<\/strong><\/p>\n

AN,\u00a0A\u1e45guttara-nik\u0101ya<\/em>; D, Derge edition;\u00a0D\u0100,\u00a0D\u012brgha-\u0101gama\u00a0<\/em>(T 1); DN,\u00a0D\u012bgha-nik\u0101ya<\/em>;\u00a0E\u0100,\u00a0Ekottarika-\u0101gama\u00a0<\/em>(T 125); J\u0101,\u00a0J\u0101taka<\/em>; M\u0100,\u00a0Madhyama-\u0101gama\u00a0<\/em>(T 26); MN,\u00a0Majjhima-nik\u0101ya<\/em>; P, Peking edition; Ps,\u00a0Papa\u00f1cas\u016bdan\u012b<\/em>; S\u0100,\u00a0Sa\u1e43yukta-\u0101gama<\/em>\u00a0(T 99); SN,\u00a0Sa\u1e43yutta-nik\u0101ya<\/em>; Sp,\u00a0Samantap\u0101s\u0101dik\u0101<\/em>; T, Taish\u014d edition; Vin,\u00a0Vinaya<\/em>.<\/p>\n

\u00a0<\/strong>References<\/strong><\/p>\n

An\u0101layo, Bh. (2009).\u00a0Vimutt\u0101yatana. In\u00a0W.G. Weeraratne (ed.),\u00a0Encyclopaedia of Buddhism, volume\u00a0<\/em>8<\/em>, (pp.\u00a0613\u2013615).\u00a0Sri Lanka: Department of Buddhist Affairs.<\/p>\n

An\u0101layo, Bh. (2011).\u00a0A comparative study of the Majjhima-nik\u0101ya<\/em>. Taipei: Dharma Drum Publishing Corporation.<\/p>\n

An\u0101layo, Bh. (2012). On the five aggregates (1) \u2013 a translation of Sa\u1e43yukta-\u0101gama discourses 1 to 32.\u00a0Dharma Drum Journal of Buddhist Studies<\/em>,\u00a011<\/em>, 1\u201361.<\/p>\n

An\u0101layo, Bh. (2015).\u00a0Sa\u1e43yukta-\u0101gama<\/em>\u00a0studies.<\/em>\u00a0Taipei: Dharma Drum Publishing Corporation.<\/p>\n

An\u0101layo, Bh. (2017).\u00a0A meditator\u2019s life of the Buddha, based on the early discourses<\/em>. Cambridge: Windhorse Publications.<\/p>\n

An\u0101layo, Bh. (2020a). External mindfulness.\u00a0Mindfulness<\/em>,\u00a011<\/em>(6), forthcoming.<\/p>\n

An\u0101layo, Bh. (2020b).\u00a0Mindfulness in early Buddhism, characteristics and functions.<\/em>\u00a0Cambridge: Windhorse Publications.<\/p>\n

Crosby, K. (2013). The inheritance of R\u0101hula, abandoned child, boy monk, ideal son and trainee. In V.R. Sasson (ed)\u00a0Little Buddhas, children and childhoods in Buddhist texts and traditions\u00a0<\/em>(pp. 97\u2013123). New York: Oxford University Press.<\/p>\n

Frauwallner, E. 1956.\u00a0The earliest Vinaya and the beginnings of Buddhist literature<\/em>. Rome: Istituto Italiano per il Medio ed Estremo Oriente.<\/p>\n

Hecker, H. (2009).\u00a0Similes of the Buddha, an introduction<\/em>. Kandy: Buddhist Publication Society.<\/p>\n

Kabat-Zinn, M. & Kabat-Zinn, J. (1997\/2014).\u00a0Everyday blessings: the inner work of mindful parenting, revised and updated ed.<\/em>\u00a0New York: Hyperion.<\/em><\/p>\n

P\u0101s\u0101dika, Bh. (2004). R\u0101hula. In R. Buswell (ed.)\u00a0Encyclopedia of Buddhism\u00a0<\/em>(p. 711). New York: Mamillan.<\/p>\n","protected":false},"excerpt":{"rendered":"

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