1. Veluvana. A park near Rájagaha, the pleasure garden of Bimbisára. When the Buddha first visited Rájagaha, after his Enlightenment, he stayed at the Latthivanuyyána (Vin.i.35). The day after his arrival, he accepted the king's invitation to a meal at the palace, at the end of which the king, seeking a place for the Buddha to live   "not too far from the town, not too near, suitable for coming and going, easily accessible to all people, by day not too crowded, by night not exposed to noise and clamour, clean of the smell of people, hidden from men and well fitted to seclusion"   decided on Veluvana, and bestowed it on the Buddha and the fraternity. This was the first áráma accepted by the Buddha, and a rule was passed allowing monks to accept such an áráma. Vin.i.39f.; according to BuA. (19; cf. ApA.i.75) the earth trembled when the water - poured over the Buddha's hand by Bimbisára in dedication of Veluvana -  fell on the earth. This was the only áráma in Jambudípa, the dedication of which was accompanied by a tremor of the earth. It was the dedication of Veluvana which was quoted as precedent by Mahinda, when he decided to accept the Mahámeghavana, at Anurádhapura, from Devánampiyatissa (Mhv.xv.17).

The Buddha at once went to stay there, and it was during this stay that Sáriputta and Moggallána joined the Order. Vin.i.42.

Kalandakanivápa (q.v.) is the place nearly always mentioned as the spot where the Buddha stayed in Veluvana. There many Vinaya rules were passed -  e.g., on the keeping of the vassa (Vin.i.137), the use of food cooked in the monastery (Vin.i.210f), the picking of edible (kappiya) fruit in the absence of any layman from whom permission to do so could be obtained (Vin.i.212), surgical operations on monks (Vin.i.215f), the eating of sugar (Vin.i.226), the rubbing of various parts of the body against wood (Vin.ii.105), the use of the kinds of dwelling (Vin.ii.146) and the use of gold and silver (Vin.ii.196).

During the Buddha's stay at Veluvana, Dabba Mallaputta, at his own request, was appointed regulator of lodgings and apportioner of rations, (Vin.ii.74. The Buddha was at Veluvana when Dabba also decided to die. He went there to take leave of the Buddha, Ud.viii.9) and Sáriputta and Moggallána brought back the five hundred monks whom Devadatta had enticed away to Gayásísa (Vin.ii.200). The Buddha spent the second, third, and fourth vassas at Veluvana. BuA.3; it was while the Buddha was at Veluvana that Devadatta attempted to kill him by causing Nálágiri to be let loose against him (J.v.335). It was a very peaceful place, and monks, who had taken part in the first Convocation, rested there, in Kalandakanivápa, after their exertions. It was there that they met Purána, who refused to acknowledge the authenticity of their Recital (Vin.ii.289f).

Numerous Játakas were recited at Veluvana -  e.g., Asampadána, Upahána, Ubhatobhattha, Kandagalaka, Kálabáhu, Kukkuta, Kumbhila, Kurunga, Kurungamiga, Giridanta, Guttila, Culladhammapála, Cúlahamsa, Cúlanandiya, Jambu, Tayodhamma, Thusa, Dummedha, Dúbhiyamakkata, Dhammaddhaja, Nigrodha, Parantapa, Pucimanda, Mangala, Manicora, Manoja, Mahákapi, Maháhamsa, Músika, Romaka, Rohantamiga, Ruru, Lakkhana, Latukika, Vánara, Vánarinda, Vinílaka, Virocana, Saccankura, Sańjíva, Sabbadátha, Sarabhanga, Sáliya, Sigála, Sílavanága, Suvannakakkata, Hamsa and Háritamátá. Most of these refer to Devadatta, some to Ajátasattu, and some to Ananda's attempt to sacrifice his life for the Buddha.

The books mention, in addition, various suttas which were preached there. Among those who visited the Buddha at Veluvana were several devaputtas: Díghalattha, Nandana, Candana, Sudatta, Subrahmá, Asama, Sahali, Ninka, Akotaka, Vetambari and Mánavagámiya; also the Dhanańjaní brahmin; the Bháradvájas: Akkosaka, Asurinda, Bilangika, Aggika, Acela Kassapa, Susíma; the thirty monks from Pává (S.ii.187); Theras, like Mahákappina Ańńákondańńa (just before his death); Sonagahapatiputta, Samiddhi, Moliya Sívaka, Tálaputa, Manicúlaka, Mahácunda (during his illness), (S.v.181) Visákha (after his visit to Dhammadínná, who preached to him the Culla Vedalla Sutta), Abhayarájakumára, Gulissáni, Vacchagotta, Bhúmija, Samiddhi, Aciravata, Sabhiya, Vassaka, Suppabuddha, Pilindavaccha, Jánussoni and the princess Cundí; also Bimbisára's wife, Khemá, who went to Veluvana because she had heard so much of its beauty. Sáriputta and Ananda visited the Buddha there on several occasions, sometimes alone, sometimes in the company of others, and Ananda lived there for some time after the Buddha's death, and during his stay there preached the Gopakamoggallána Sutta.

Sáriputta is mentioned as having held discussions there with, among others, Candikáputta and Láludáyí. A sermon preached by Mahá Kassapa to the monks at Veluvana is given at A.v.161ff.; for other suttas preached by the Buddha, see also S.i.231; ii.32, 183, 242, 254; iv.20; v.446; Ud.iv.9.

It is said that Mára visited Veluvana several times (E.g., S.i.106f ) in order to work his will on the Buddha. The Buddha was there when three of the monks committed suicide -  Vakkali, Godhika and Channa -  and he had to pronounce them free from blame. News was brought to the Buddha, at Veluvana, of the illness of three of his disciples -  Assaji, Moggallána and Díghávu -  and he set out to visit them and comfort them with talks on the doctrine. Near Veluvana was a Paribbájaka Ráma, where the Buddha sometimes went with some of his disciples in the course of his alms rounds. Two of his discussions there are recorded in the Cúla- and Mahá Sakuladáyí Suttas.

During the Buddha's lifetime, two thúpas were erected at the gate of Veluvana, one containing the relics of Ańńá Kondańńa (SA.i.219), and the other those of Moggallána (J.v.127).

Veluvana was so called because it was surrounded by bamboos (velu). It was surrounded by a wall, eighteen cubits high, holding a gateway and towers (SNA.ii.419; Sp.iii.576).

After the Buddha's death, Dásaka, Upáli's pupil, lived at Veluvana, and there ordained Sonaka with fifty five companions. From there Sonaka went to the Kukkutáráma. (Mhv.v.115 f, 122; Dpv.iv.39).

The dedication of Veluvana was among the scenes depicted in the Relic Chamber of the Mahá Thúpa (Mhv.xxx.80).

On one side of the main building of the Veluvana vihára was a building called Ambalatthika (MA.ii.635). There was also a senásana, built for the use of monks practising austerities (MA.ii.932).

It is said that, after death, Vassakára was born as a monkey in Veluvana and answered to his name. He had been told during his lifetime that this destiny awaited him, and therefore took the precaution of seeing that the place was well supplied with fruit trees (MA.ii.854).

According to Hiouen Thsang (Beal, op. cit., ii.159), the Kalandaka nivápa (Karandavenuvana, as he calls it) lay one li to the north of Rájagaha.

2. Veluvana. A bamboo grove in Kajangalá, where the Buddha once stayed. The upásakas of Kajangalá, having questioned the Kajangalá-Bhikkhuní, went to the Buddha there and asked him to verify her answers. A.v.54f

3. Veluvana. A bamboo grove in Kimbilá, where the Buddha stayed and was visited by Kimbila. A.iii.247, 339: iv.84.

4. Veluvana. A monastery in Ceylon, built by Aggabodhi II. It was given by him to the Ságalikas (Cv.xlii.43). It probably lay between Anurádhapura and Manihíra, and Sanghatissa once lay in hiding there disguised as a monk (Cv.xliv.29; Cv.Trs.i.77, n.2). Jetthatissa III. gave to the vihára the village of Kakkalavitthi. Cv.xliv.99.

5. Veluvana. A monastery erected by Parakkamabáhu I. in the suburb of Vijita in Pulatthipura. It consisted of three image houses, each three storeys high, a thúpa, a cloister, a two storeyed pásáda, four gateways, four long pásádas, eight small ones, one refectory, one sermon hall, seven fire hoses and twelve privies. Cv.lxxiii.152, lxxviii.87f.; see also Cv.Trs.ii.113, n.1.

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