RAHULA
Rahula was the son of Siddhartha Gautama, the
Buddha-to-be. On hearing the news of Rahula’s birth,
according to paracanonical literature, Siddhartha Gau-
tama immediately decided to renounce the world and
go forth into homelessness, considering the birth of a
son an obstruction in his search for truth. The name
Rahulaliterally means “little Rahu”; Rahu is the de-
mon formerly believed to obstruct the sun and the
moon and thus cause eclipses. When the Buddha vis-
ited his hometown for the first time after his realiza-
tion of buddhahood, his former wife sent Rahula to
his father to ask him for his inheritance. Not receiving
any response, Rahula followed the Buddha, repeating
his request, until eventually the Buddha had his son
ordained by his chief disciple S ́ARIPUTRA.
As a monk, Rahula proved extremely conscientious,
well-behaved, and eager to put into practice what he was
taught. The Pali canon contains a number of important
discourses addressed to Rahula, and it was while listen-
ing to the Buddha’s Cula-Rahulavadasutta(Shorter Dis-
course of Advice to Rahula) on not-self (anatman) and
disenchantment (nirvida) that Rahula realized arhat-
ship. The account of his winning ultimate freedom that
is given in the Chinese version of the Ekottaragama(Dis-
courses Increasing by One) differs: Having received from
the Buddha the decisive advice, Rahula practiced MIND-
FULNESSof breathing, experienced DHYANA (TRANCE
STATE), and obtained the three kinds of ABHIJN
A(HIGHER
KNOWLEDGES), culminating in penetrating insight. Thus
his mind was freed from all malign influences.
Tradition has it that Rahula died before his father.
In his lifetime, he was esteemed foremost among the
Buddha’s disciples in his eagerness to train.
See also:Disciples of the BuddhaBibliography
Huyên-Vi, Thich; Bhikkhu Pasadika; and Boin-Webb, Sara.
“Ekottaragama (XV): Translated from the Chinese Version
(Taisho, Vol. 2, 581b29 ff.).” Buddhist Studies Review10, 2
(1993): 213–222.
Malalasekera, G. P. “Rahula Thera.” In Dictionary of Pali Proper
Names,Vol. 2. London: Indian Text Series, 1937–1938.BHIKKHUPASADIKAREALMS OF EXISTENCEThe Sanskrit term gati(literally “manner of going”)
refers to the different “destinies” or realms of existence
that await beings at death and into which they will be
reborn as a result of the particular KARMA(ACTION) that
has dominated their lives. The older Buddhist texts (fol-
lowed by the exegetical texts and manuals of such
schools as the THERAVADAand Sarvastivada) preserve a
list of five basic realms: HELLS, hungry ghosts, animals,
human beings, and gods. But it was always recognized
that these five—and especially the last—represented
broad categories. Thus we find different hells listed and
different types of hungry ghosts distinguished, as well as
a whole hierarchy of gods (deva).
Some Buddhist schools and some MAHAYANAsutras
speak of six basic realms of existence, adding the asuras
(jealous gods) to the list. Other schools, although in
effect also recognizing rebirth as an asura as a signifi-
cant and distinctive form of existence, refused to allow
an actual list of six gatison the grounds that such a list
was not given in the earliest sutras.711