old-path-white-clouds-thich-nhat-hanh

future generations. When one makes offerings to such a bhikkhu or studies and practices with him, it is like sowing seeds of virtue and
merit. I will tell the rest of the community to sew future robes in the pattern of rice fields. We can call our robes ‘fields of merit.’”
The Buddha smiled his approval.
The following year the Buddha returned to Jetavana for the retreat season, after Sudatta came to Rajagaha and reminded the Buddha
how long it had been since he had spent a retreat at Jetavana. It was the twentieth retreat season since the Buddha attained Enlightenment.
The Buddha was now fifty-five years old. King Pasenadi rejoiced when he heard of the Buddha’s return, and he visited the Buddha with all
the royal family, including his second wife, Vrsabhaksatriya, and their two children, Prince Vidudabha and Princess Vajna. His second wife
was of the Sakya clan. After King Pasenadi had become the Buddha’s disciple years ago, he sent a delegation to Sakya to request the
hand of a Sakya princess. King Mahanama sent his own daughter, the beautiful Vrsabhaksatriya.
King Pasenadi did not miss a single Dharma talk given by the Buddha during the retreat season. More and more people came to hear the
Buddha teach. One of the most supportive new lay disciples was Lady Visakha who offered the bhikkhus her large and verdant forest east
of Savatthi. Though it was somewhat smaller in size, it was no less beautiful than Jetavana. With the help of many of her friends, Lady
Visakha had a meditation hall, Dharma hall, and huts built in the forest. At Venerable Sariputta’s suggestion they named this new monastery
Eastern Park, or Purvarama. The Dharma hall located in the center of the forest was named Visakha Hall.
Lady Visakha was born in the city of Bhaddiya in the kingdom of Anga. She was the daughter of an extremely wealthy man named
Dhananjaya. Her husband, a wealthy man from Savatthi, and her son had been disciples of Nigantha Nataputta and neither had felt drawn
to the Buddha initially. However, inspired by Lady Visakha’s devotion to the Dharma, they slowly began to be interested and finally asked
to became lay disciples. Lady Visakha and her friend Lady Suppiya visited the Buddha’s monasteries frequently, offering medicine, robes,
and towels to any bhikkhus and bhikkhunis who needed them. She also pledged to support Sister Mahapajapati’s efforts in building a
spiritual center for the bhikkhunis along the right bank of the Ganga. Lady Visakha was an ardent supporter of the nuns, both in material
and spiritual matters. Her compassionate wisdom was helpful on more than one occasion in helping to resolve minor conflicts among the
bhikkhunis.
Two important decisions were made during a Dharma meeting that took place in Visakha’s Hall. The first was that Ananda should be the
Buddha’s permanent assistant. The second one was that the Buddha should return every year to Savatthi for the rainy retreat season.
The first suggestion was proposed by Sariputta who said, “Brother Ananda has the finest memory among us. No one else possesses his
uncanny ability to remember every word the Buddha speaks. He can repeat the Buddha’s discourses without leaving out one word. If
Ananda serves as the Buddha’s attendant, he will be present to hear all that the Buddha teaches, whether it is a Dharma talk delivered to a
large crowd or a private conversation with a lay disciple. The Buddha’s teaching is infinitely precious. We should make every effort to
preserve and protect it. Through our negligence in the past twenty years, we have lost many things the Buddha has uttered. Brother
Ananda, on behalf of all of us and on behalf of future generations, please accept the task of being the Buddha’s attendant.”
All the bhikkhus voiced their support for Venerable Sariputta’s proposal. Venerable Ananda, however, expressed reluctance. He said,
“I see a number of problems. To begin with, it is not certain that the Buddha will agree to have me as his attendant. The Buddha has always
been careful not to treat members of the Sakya clan with special favors. He is even strict and reserved with Bhikkhuni Mahapajapati, his
own stepmother. Rahula has never slept in the Buddha’s hut or shared a private meal with him. The Buddha has never afforded me any
special privileges. I am afraid that if I am chosen as his attendant, some brothers will accuse me of using my position to attain special favors.
Other brothers may accuse me of pointing out their faults to the Buddha should the Buddha happen to correct them.”
Ananda looked at Sariputta, and then continued, “The Buddha has especially high regard for our brother Sariputta, the most talented and
intelligent brother among us. Sariputta has been instrumental in teaching and organizing the sangha, and it is only natural that the Buddha
places a great deal of trust in him. Even so, Sariputta has earned the jealousy of many brothers. Although the Buddha always confers with
several people before making a major decision, some brothers complain that Sariputta makes the decisions, as if the Buddha were
incapable of making his own decisions. These accusations are ridiculous, but it is because of this sort of misunderstanding that I wish to
decline becoming the Buddha’s attendant.”
Venerable Sariputta smiled. “I am not afraid of another brother’s jealousy that may arise from his temporary misunderstanding. I believe
that each of us should do what we see to be correct and beneficial, regardless of what others may say. Ananda, we know that you are
careful and attentive in all your actions. Please accept this position. If you don’t, the Dharma will suffer in this generation and for generations
to come.”
Venerable Ananda sat silently. After a long hesitation, he finally said, “I will accept this position if the Buddha will agree to these requests:
First, the Buddha will never give me any of his own robes. Second, the Buddha will not share his food offerings with me. Third, the Buddha
will not allow me to dwell in the same hut with him. Fourth, the Buddha will not ask me to accompany him to a lay disciple’s home for a
meal. Fifth, if I am invited to a lay disciple’s home for a meal, the Buddha can go as well. Sixth, the Buddha will allow me to use my
discretion in admitting or refusing people who come to request an audience with him. Seventh, the Buddha will let me ask him to repeat
things he says that I have not fully grasped. And eighth, the Buddha will repeat the essence of any Dharma talks he gives that I have been