Editing Ānanda

{{short description|Attendant of the Buddha and main figure in First Buddhist Council}}
{{redirect|Ananda}}
{{Infobox religious biography
|name = Ānanda
|other_names = Videhamuni; Dhamma-bhaṇḍāgārika ('Treasurer of the [[Dharma (Buddhism)|Dhamma]]')
|honorific-prefix = Venerable, the Elder (Thera)
|image= Head of the Disciple Ananda, Hebei province, Fengfeng, northern Xiangtangshan Cave Temples, South Cave, Northern Qi dynasty, 550-577 AD, limestone with traces of pigment - Freer Gallery of Art - DSC05697.JPG
|alt= Sculpture of head of smiling monk with East Asian traits, part of limestone sculpture
|caption = Head of Ānanda, once part of a limestone sculpture from the northern [[Xiangtangshan Caves]]. [[Northern Qi]] dynasty, 550{{en dash}}577 CE.
|birth_place = [[Kapilavastu (ancient city)|Kapilavatthu]]
|birth_date=5th{{en dash}}4th century BCE
|death_place = On the river [[Rohni River|Rohīni]] near [[Vesali|Vesālī]], or the Ganges
|death_date = 20 years after [[parinibbana|the Buddha's death]]
|religion = Buddhism
|known_for = Being an attendant of the Buddha (''aggupaṭṭhāyaka'');{{sfn |Witanachchi |1965 |p=529}} powers of memory; compassion to women
|teacher = The Buddha; [[Puṇṇa Mantānīputta]]
|initiator = Daśabāla Kāśyapa or Belaṭṭhasīsa
|initiation_date= 20th (Mūlasarvāstivāda) or 2nd (other traditions) year of the Buddha's ministry
|initiation_place = [[Nigrodharama|Nigrodhārāma]] or Anupiya, [[Malla (tribe)|Malla]]
|students = Majjhantika; [[Shanavasa|Sāṇavāsī]], etc.
|parents= King Śuklodana or King Amitodana; Queen Mrgī ([[Agama (Buddhism)|Sanskrit traditions]])
|title = Patriarch of the Dharma (Sanskrit traditions)
|consecration = Mahākassapa

|predecessor = Mahākassapa

|successor = Majjhantika or Sāṇavāsī
}}

'''Ānanda''' ([[Pali]] and [[Sanskrit]]: आनंद; 5th{{en dash}}4th century BCE) was the primary attendant of the [[Gautama Buddha|Buddha]] and one of his [[the ten principal disciples|ten principal disciples]]. Among the Buddha's many disciples, Ānanda stood out for having the best memory. Most of the [[sutra|texts]] of the early Buddhist ''[[Sutta Pitaka|Sutta-Piṭaka]]'' ({{Langx|pi|सुत्त पिटक}}; {{langx|sa|सूत्र-पिटक}}, ''Sūtra-Piṭaka'') are attributed to his recollection of the Buddha's teachings during the [[First Buddhist Council]]. For that reason, he is known as the '''Treasurer of the Dhamma''', with ''[[Dhamma]]'' ({{langx|sa|धर्म}}, ''dharma'') referring to the Buddha's teaching. In [[Early Buddhist Texts]], Ānanda was the first cousin of the Buddha. Although the early texts do not agree on many parts of Ānanda's early life, they do agree that Ānanda was ordained as a monk and that [[Puṇṇa Mantānīputta]] ({{langx|sa|पूर्ण मैत्रायणीपुत्र}}, Pūrṇa Maitrāyaṇīputra) became his teacher. Twenty years in the Buddha's ministry, Ānanda became the attendant of the Buddha, when the Buddha selected him for this task. Ānanda performed his duties with great devotion and care, and acted as an intermediary between the Buddha and the laypeople, as well as the ''[[saṅgha]]'' ({{langx|sa|संघ|translit=saṃgha|lit=monastic community}}). He accompanied the Buddha for the rest of his life, acting not only as an assistant, but also a secretary and a mouthpiece.

Scholars are skeptical about the historicity of many events in Ānanda's life, especially the First Council, and consensus about this has yet to be established. A traditional account can be drawn from early texts, [[atthakatha|commentaries]], and [[post-canonical Buddhist texts|post-canonical chronicles]]. Ānanda had an important role in establishing the order of ''[[bhikkhuni|bhikkhunīs]]'' ({{langx|sa|भिक्षुणी|translit=bhikṣuṇī|link=no |lit=female mendicant}}), when he requested the Buddha on behalf of the latter's foster-mother [[Mahapajapati|Mahāpajāpati Gotamī]] ({{langx|sa|महाप्रजापती गौतमी}}, ''Mahāprajāpatī Gautamī'') to allow her to be ordained. Ānanda also accompanied the Buddha in the last year of his life, and therefore was witness to many tenets and principles that the Buddha conveyed before his death, including the well-known principle that the Buddhist community should take his teaching and discipline as their refuge, and that he would not appoint a new leader. The final period of the Buddha's life also shows that Ānanda was very much attached to the Buddha's person, and he saw the Buddha's passing with great sorrow.

Shortly after the Buddha's death, the First Council was convened, and Ānanda managed to attain [[enlightenment (Buddhism)|enlightenment]] just before the council started, which was a requirement. He had a historical role during the council as the living memory of the Buddha, reciting many of the Buddha's discourses and checking them for accuracy. During the same council, however, he was chastised by [[Mahakassapa|Mahākassapa]] ({{langx|sa|महाकाश्यप}}, ''Mahākāśyapa'') and the rest of the ''saṅgha'' for allowing women to be ordained and failing to understand or respect the Buddha at several crucial moments. Ānanda continued to teach until the end of his life, passing on his spiritual heritage to his pupils [[Shanavasa|Sāṇavāsī]] ({{langx|sa|शाणकवासी}}, ''Śāṇakavāsī'') and Majjhantika ({{langx|sa|मध्यान्तिक}}, ''Madhyāntika''), among others, who later assumed leading roles in the [[Second Buddhist Council|Second]] and [[Third Buddhist Council|Third Councils]]. Ānanda died 20 years after the Buddha, and ''[[stūpa]]s'' (monuments) were erected at the river where he died.

Ānanda is one of the most loved figures in Buddhism. He was widely known for his memory, erudition and compassion, and was often praised by the Buddha for these matters. He functioned as a [[foil (literature)|foil]] to the Buddha, however, in that he still had worldly attachments and was not yet enlightened, as opposed to the Buddha. In the [[agama (Buddhism)|Sanskrit textual traditions]], Ānanda is considered the patriarch of the Dhamma who stood in a spiritual lineage, receiving the teaching from Mahākassapa and passing them on to his own pupils. Ānanda has been honored by ''bhikkhunīs'' since early medieval times for his merits in establishing the nun's order. In recent times, the composer [[Richard Wagner]] and Indian poet [[Rabindranath Tagore]] were inspired by stories about Ānanda in their work.

== Name ==
The word ''ānanda'' (आनंद) means 'bliss, joy' in Pāli and in Sanskrit.{{sfn |Buswell |Lopez |2013 |loc=Ānanda}}<ref name="Larson">{{cite encyclopedia |last1=Larson |first1=Paul |editor1-last=Leeming |editor1-first=David A. |editor2-last=Madden |editor2-first=Kathryn |editor3-last=Marlan |editor3-first=Stanton |encyclopedia=Encyclopedia of Psychology and Religion |title=Ananda |publisher=[[Springer-Verlag]] |isbn=978-0-387-71802-6 |page=35}}</ref> Pāli [[Atthakatha|commentaries]] explain that when Ānanda was born, his relatives were joyous about this. Texts from the [[Mūlasarvāstivāda]] tradition, however, state that since Ānanda was born on the day of the Buddha's enlightenment, there was great rejoicing in the city{{em dash}}hence the name.{{sfn |Witanachchi |1965 |p=529}}

== Accounts ==
=== Previous lives ===
According to the texts, in a previous life, Ānanda made an aspiration to become a [[Buddha (title)|Buddha]]'s attendant. He made this aspiration in the time of a previous Buddha called [[Padumuttara]], many [[kalpa (aeon)|eons]] ({{langx|pi|kappa|italic=yes |link=no}}, Sanskrit: {{Transliteration|sa|kalpa}}) before the present age. He met the attendant of Padumuttara Buddha and aspired to be like him in a future life. After having done many [[merit (Buddhism)|good deeds]], he made his resolution known to the Padumuttara Buddha, who confirmed that his wish will come true in a future life. After having been [[samsara|born and reborn]] throughout many lifetimes, and doing many good deeds, he was born as Ānanda in the time of the [[Gautama Buddha|current Buddha Gotama]].{{sfn |Witanachchi |1965 |p=535}}

=== Early life ===
[[File:Mahajanapadas (c. 500 BCE).png|thumb|Map of India, {{circa}} 500 BCE |alt=Map of India with names of major areas |upright=1.4]]
Ānanda was born in the same time period as the Buddha (formerly Prince Siddhattha), which scholars place at 5th{{en dash}}4th centuries BCE.<ref name="Sarao">{{cite encyclopedia |last1=Sarao |first1=K. T. S. |editor1-last=Jestice |editor1-first=Phyllis G. |encyclopedia=Holy People of the World: A Cross-cultural Encyclopedia |date=2004 |publisher=[[ABC-CLIO]] |title=Ananda |isbn=1-85109-649-3 |page=49 |url=https://books.google.com/books?id=aWXWtAEACAAJ}}</ref> Tradition says that Ānanda was the first cousin of the Buddha,<ref name="Powers">{{cite book |last1=Powers |first1=John |author-link=John Powers (academic) |title=A Concise Encyclopedia of Buddhism |date=2013 |publisher=[[Oneworld Publications]] |isbn=978-1-78074-476-6 |url=https://books.google.com/books?id=kZycAwAAQBAJ |chapter=Ānanda}}</ref> his father being the brother of [[Suddhodana]] ({{langx |sa|Śuddhodana|link=no}}), the Buddha's father.{{sfn |Keown |2004 |page=12}} In the Pāli and Mūlasarvāstivāda textual traditions, his father was Amitodana ({{langx|sa|Amṛtodana|link=no}}), but the ''[[Mahavastu|Mahāvastu]]'' states that his father was Śuklodana{{em dash}}both are brothers of Suddhodana.{{sfn |Witanachchi |1965 |p=529}} The Mahāvastu also mentions that Ānanda's mother's name was Mṛgī (Sanskrit; lit. 'little deer'; Pāli is unknown).{{sfn |Malalasekera |1960 |loc=[http://www.palikanon.com/english/pali_names/aa/aananda.htm Ānanda]}}{{sfn |Witanachchi |1965 |p=529}} The Pāli tradition has it that Ānanda was born on the same day as Prince Siddhatta ({{langx|sa|Siddhārtha|link=no}}),{{sfn |Malalasekera |1960 |loc=[http://www.palikanon.com/english/pali_names/aa/aananda.htm Ānanda]}} but texts from the Mūlasarvāstivāda and subsequent [[Mahāyāna]] traditions state Ānanda was born at the same time the Buddha attained [[enlightenment (Buddhism)|enlightenment]] (when Prince Siddhattha was 35 years old), and was therefore much younger than the Buddha.<ref name="Mohr" />{{sfn |Witanachchi |1965 |p=529}} The latter tradition is corroborated by several instances in the Early Buddhist Texts, in which Ānanda appears younger than the Buddha, such as the passage in which the Buddha explained to Ānanda how old age was affecting him in body and mind.<ref name="Mohr" /> It is also corroborated by a verse in the Pāli text called ''[[Theragatha|Theragāthā]]'', in which Ānanda stated he was a [[sekha (Buddhism)|"learner"]] for 25 years, after which he attended to the Buddha for another 25 years.{{sfn |Witanachchi |1965 |p=529}}{{sfn |Hirakawa |1993 |p=85}}[[File:Buddhist monk 2, probably Ananda, China, probably Shanxi province, Tang dynasty, 8th century AD, sandstone, remains of pigments - Östasiatiska museet, Stockholm - DSC09383.JPG|alt=Statue of East Asian monk holding hands in front of belly|thumb|Chinese statue, identified as likely being Ānanda]]Following the [[Pāli Canon|Pāli]], [[Mahisasaka|Mahīśasaka]] and [[Dharmaguptaka]] textual traditions, Ānanda [[pabbajja|became a monk]] in the second year of the Buddha's ministry, during the Buddha's visit to Kapilavatthu ({{langx|sa|Kapilavastu|link=no}}). He was [[upasampada|ordained]] by the Buddha himself, together with many other princes of [[Sakiya|the Buddha's clan]] ({{langx|pi|Sākiya|link=no}}, {{langx|sa|Śākya|link=no}}),{{sfn |Malalasekera |1960 |loc=[http://www.palikanon.com/english/pali_names/aa/aananda.htm Ānanda]}}<ref name="Mohr" /> in the mango grove called Anupiya, part of [[Malla (tribe)|Malla]] territory.{{sfn |Witanachchi |1965 |p=529}} According to a text from the [[Mahāsaṅghika]] tradition, King Suddhodana wanted the Buddha to have more followers of the ''[[ksatriya|khattiya]]'' caste ({{langx|sa|kṣatriyaḥ|italic=yes|link=no|lit=warrior-noble, member of the ruling class}}), and less from the [[brahmin]] (priest) caste. He therefore ordered that any ''khattiya'' who had a brother to follow the Buddha as a monk, or have his brother do so. Ānanda used this opportunity, and asked his brother [[Devadatta]] to stay at home, so that he could leave for the monkhood.<ref>{{cite journal |last1=Bareau |first1=André |author-link1=André Bareau |title=Les débuts de la prédication du Buddha selon l'Ekottara-Āgama |trans-title=The Beginning of the Buddha's Ministry According to the [[Ekottara Āgama]] |journal=[[Ecole française d'Extrême-Orient|Bulletin de l'École française d'Extrême-Orient]] |date=1988 |volume=77 |issue=1 |page=94 |doi=10.3406/befeo.1988.1742 |language=fr}}</ref> The later timeline from the Mūlasarvāstivāda texts and the Pāli ''Theragāthā'', however, have Ānanda ordain much later, about twenty-five years before the [[parinibbana|Buddha's death]]{{em dash}}in other words, twenty years in the Buddha's ministry.<ref name="Mohr" />{{sfn |Witanachchi |1965 |p=529}} Some Sanskrit sources have him ordain even later.{{sfn |Witanachchi |1965 |p=530}} The Mūlasarvāstivāda texts on [[Vinaya|monastic discipline]] (Pāli and {{langx|sa|Vinaya|italic=yes |link=no}}) relate that soothsayers predicted Ānanda would be the Buddha's attendant. In order to prevent Ānanda from leaving the palace to ordain, his father brought him to [[Vaishali (ancient city)|Vesālī]] ({{langx|sa|Vaiśālī|link=no}}) during the Buddha's visit to Kapilavatthu, but later the Buddha met and taught Ānanda nonetheless.{{sfn |Witanachchi |1965 |pp=529{{en dash}}30}} On a similar note, the Mahāvastu relates, however, that Mṛgī was initially opposed to Ānanda joining the holy life, because his brother Devadatta had already ordained and left the palace. Ānanda responded to his mother's resistance by moving to Videha ({{langx|sa|Vaideha|link=no}}) and lived there, taking a vow of silence. This led him to gain the epithet Videhamuni ({{langx|sa|Vaidehamuni|link=no}}), meaning 'the silent wise one from Videha'.{{sfn |Witanachchi |1965 |pp=529{{en dash}}30}} When Ānanda did become ordained, his father had him ordain in Kapilavatthu in the [[Nigrodharama|Nigrodhārāma]] monastery ({{langx|sa|Niyagrodhārāma|link=no}}) with much ceremony, Ānanda's [[upajjhaya (Buddhism)|preceptor]] ({{langx|pi|upajjhāya|italic=yes |link=no}}; Sanskrit: {{Transliteration|sa|upādhyāya}}) being a certain Daśabāla Kāśyapa.{{sfn |Witanachchi |1965 |pp=529{{en dash}}30}}

According to the Pāli tradition, Ānanda's first teachers were Belaṭṭhasīsa and [[Puṇṇa Mantānīputta]]. It was Puṇṇa's teaching that led Ānanda to attain the stage of ''[[sotāpanna]]'' ({{langx|sa|śrotāpanna|italic=yes |link=no}}), an attainment preceding that of enlightenment. Ānanda later expressed his debt to Puṇṇa.{{sfn |Malalasekera |1960 |loc=[http://www.palikanon.com/english/pali_names/aa/aananda.htm Ānanda]}}{{sfn |Shaw |2006 |p=35}} Another important figure in the life of Ānanda was [[Sāriputta]] ({{langx|sa|Śāriputra|link=no}}), one of the Buddha's main disciples. Sāriputta often taught Ānanda about the finer points of Buddhist doctrine;{{sfn |Findly |2003 |pp=371{{en dash}}2}} they were in the habit of sharing things with one another, and their relationship is described as a good friendship.{{sfn |Witanachchi |1965 |p=533}} In some Mūlasarvāstivāda texts, an attendant of Ānanda is also mentioned who helped motivate Ānanda when he was banned from the [[First Buddhist Council]]. He was a "Vajjiputta" ({{langx|sa|Vṛjjiputra|link=no}}), i.e. someone who originated from the [[Vajjika League|Vajji]] confederacy.{{sfn |Witanachchi |1965 |p=532}} According to later texts, an enlightened monk also called Vajjiputta ({{langx|sa|Vajraputra|link=no}}) had an important role in Ānanda's life. He listened to a teaching of Ānanda and realized that Ānanda was not enlightened yet.<!--Buswell--> Vajjiputta encouraged Ānanda to talk less to laypeople<!--Findly--> and deepen his meditation practice by retreating in the forest, advice that very much affected Ānanda.<!--Buswell-->{{sfn |Buswell |Lopez |2013 |loc=Vajraputra}}{{sfn |Findly |2003 |p=372}}

=== Attending to the Buddha ===
[[File:MET 60 76.jpg|left|thumb |18th-century Burmese sculpture of Ānanda |alt=Wooden sculpture of monk sitting in a mermaid pose, reclining |upright]]

In the first twenty years of the Buddha's ministry, the Buddha had several personal attendants.{{sfn |Malalasekera |1960 |loc=[http://www.palikanon.com/english/pali_names/aa/aananda.htm Ānanda]}} However, after these twenty years, when the Buddha was aged 55,<ref name="Higham" />{{refn |group=note |According to [[Mūlasarvāstivāda]] tradition, the Buddha was 50.{{sfn |Witanachchi |1965 |p=530}}}} the Buddha announced that he had need for a permanent attendant.{{sfn |Keown |2004 |page=12}} The Buddha had been growing older, and his previous attendants had not done their job very well.{{sfn |Malalasekera |1960 |loc=[http://www.palikanon.com/english/pali_names/aa/aananda.htm Ānanda]}} Initially, several of the Buddha's foremost disciples responded to his request, but the Buddha did not accept them.<!--both--> All the while Ānanda remained quiet. When he was asked why, he said that the Buddha would know best whom to choose,<!--Malalasekera--> upon which the Buddha responded by choosing Ānanda.{{refn|group=note |According to the Mūlasarvāstivāda tradition, Ānanda was born at the same time the Buddha became enlightened, and was therefore younger than the other leading disciples. The reason that the other disciples were not chosen may be because they were too old for the task.<ref name="Mohr" />}} Ānanda agreed to take on the position, on the condition that he did not receive any material benefits from the Buddha.{{sfn |Keown |2004 |page=12}}{{sfn |Malalasekera |1960 |loc=[http://www.palikanon.com/english/pali_names/aa/aananda.htm Ānanda]}} Accepting such benefits would open him up to criticism that he chose the position because of ulterior motives.<!--Malalasekera--> He also requested that the Buddha allow him to accept invitations on his behalf, allow him to ask questions about his doctrine, and repeat any teaching that the Buddha had taught in Ānanda's absence.<!--both-->{{sfn |Keown |2004 |page=12}}{{sfn |Malalasekera |1960 |loc=[http://www.palikanon.com/english/pali_names/aa/aananda.htm Ānanda]}} These requests would help people trust Ānanda and show that the Buddha was sympathetic to his attendant.{{sfn |Malalasekera |1960 |loc=[http://www.palikanon.com/english/pali_names/aa/aananda.htm Ānanda]}} Furthermore, Ānanda considered these the real advantages of being an attendant, which is why he requested them.{{sfn |Buswell |Lopez |2013 |loc=Ānanda}}

The Buddha agreed to Ānanda's conditions, and Ānanda became the Buddha's attendant, accompanying the Buddha on most of his wanderings. Ānanda took care of the Buddha's daily practical needs, by doing things such as bringing water and cleaning the [[Gandha Kuṭī|Buddha's dwelling place]]. He is depicted as observant and devoted, even guarding the dwelling place at night.{{sfn |Malalasekera |1960 |loc=[http://www.palikanon.com/english/pali_names/aa/aananda.htm Ānanda]}}{{sfn |Buswell |Lopez |2013 |loc=Ānanda}} Ānanda takes the part of [[Interlocutor (linguistics)|interlocutor]] in many of the recorded dialogues.<ref name="EB1911" /> He tended the Buddha for a total of 25 years,<ref name="Powers" />{{sfn |Malalasekera |1960 |loc=[http://www.palikanon.com/english/pali_names/aa/aananda.htm Ānanda]}} a duty which entailed much work.{{sfn |Findly |2003 |p=376}} His relationship with the Buddha is depicted as warm and trusting:<ref name="Mcneill">{{cite book |last1=Mcneill |first1=William |title=Berkshire Encyclopedia of World History |edition=2nd |date=2011 |publisher=[[Berkshire Publishing Group]] |isbn=978-1-61472-904-4 |page=270 |url=https://books.google.com/books?id=PpdgrgEACAAJ}}</ref>{{sfn |Findly |2003 |p=375}} when the Buddha grew ill, Ānanda had a sympathetic illness;{{sfn |Malalasekera |1960 |loc=[http://www.palikanon.com/english/pali_names/aa/aananda.htm Ānanda]}} when the Buddha grew older, Ānanda kept taking care of him with devotion.{{sfn |Buswell |Lopez |2013 |loc=Ānanda}}

Ānanda sometimes literally risked his life for his teacher. At one time, the rebellious monk Devadatta tried to kill the Buddha by having a drunk and wild elephant released in the Buddha's presence. Ānanda stepped in front of the Buddha to protect him. When the Buddha told him to move, he refused, although normally he always obeyed the Buddha.{{sfn |Malalasekera |1960 |loc=[http://www.palikanon.com/english/pali_names/aa/aananda.htm Ānanda]}} Through a [[ṛddhi|supernatural accomplishment]] ({{langx|pi|iddhi|link=no}}; {{langx|sa|ṛiddhi|link=no}}) the Buddha then moved Ānanda aside and subdued the elephant, by touching it and speaking to it with [[mettā|loving-kindness]].{{sfn |Malalasekera |1960 |loc=[http://www.palikanon.com/english/pali_names/n/naalaagiri.htm Nālāgiri]}}

Ānanda often acted as an intermediary and secretary, passing on messages from the Buddha, informing the Buddha of news, invitations, or the needs of lay people, and advising lay people who wanted to provide gifts to the ''saṅgha''.{{sfn |Malalasekera |1960 |loc=[http://www.palikanon.com/english/pali_names/aa/aananda.htm Ānanda]}}<ref name="Bodhi">{{cite encyclopedia |last1=Bodhi |first1=Bhikkhu |author-link1=Bhikkhu Bodhi |editor1-last=Johnston |editor1-first=William M. |encyclopedia=Encyclopedia of Monasticism |date=2013 |publisher=[[Routledge]] |title=Early Buddhist Disciples |isbn=978-1-136-78716-4 |page=389 |url=https://books.google.com/books?id=iepJAgAAQBAJ}}</ref> At one time, [[Mahapajapati|Mahāpajāpatī]], the Buddha's foster-mother, requested to offer robes for personal use for the Buddha. She said that even though she had raised the Buddha in his youth, she never gave anything in person to the young prince; she now wished to do so. The Buddha initially insisted that she give the robe to the community as a whole rather than to be attached to his person. However, Ānanda interceded and mediated, suggesting that the Buddha had better accept the robe. Eventually the Buddha did, but not without pointing out to Ānanda that good deeds like [[dāna|giving]] should always be done for the sake of the action itself, not for the sake of the person.{{sfn |Findly |2003 |p=387}}
[[File:Wat Tham Khao Rup Chang - 065 47 pu tuo ye pu tuo ye (14663856064).jpg|thumb |Sculpture of Ānanda from Wat Khao Rup Chang, [[Songkhla]], Thailand |alt=Sculpture of a monk with East Asian traits, holding an alms bowl. |upright]]
The texts say that the Buddha sometimes asked Ānanda to substitute for him as teacher,{{sfn |Shaw |2006 |p=18}}{{sfn |Findly |2003 |p=368}} and was often praised by the Buddha for his teachings.{{sfn |Findly |2003 |p=377}} Ānanda was often given important teaching roles, such as regularly teaching Queen [[Mallikā (Buddhist figure)|Mallikā]], Queen [[Samavati|Sāmāvatī]], ({{langx|sa|Śyāmāvatī|link=no}}) and other people from the ruling class.{{sfn |Buswell |Lopez |2013 |loc=Mallikā; Śyāmāvatī}}<ref>{{cite book |last1=Bailey |first1=Greg |last2=Mabbett |first2=Ian |title=The Sociology of Early Buddhism |date=2003 |publisher=[[Cambridge University Press]] |isbn=978-0-511-06296-4 |page=28 |url=http://www.khamkoo.com/uploads/9/0/0/4/9004485/the_sociology_of_early_buddhism_baileymabbett.pdf |archive-url=https://web.archive.org/web/20170215105731/http://www.khamkoo.com/uploads/9/0/0/4/9004485/the_sociology_of_early_buddhism_baileymabbett.pdf |archive-date=15 February 2017 |url-status=live |access-date=12 September 2018 |df=dmy-all }}</ref> Once Ānanda taught a number of King [[Udayana (king)|Udena]] ({{langx|sa|Udayana|link=no}})'s concubines. They were so impressed by Ānanda's teaching, that they gave him five hundred robes, which Ānanda accepted. Having heard about this, King Udena criticized Ānanda for being greedy; Ānanda responded by explaining how every single robe was carefully used, reused and recycled by the monastic community, prompting the king to offer another five hundred robes.{{sfn |Findly |2003 |pp=389{{en dash}}90}} Ānanda also had a role in the Buddha's visit to [[Vaishali (ancient city)#Visits of the Buddha to Vaiśālī|Vesālī]]. In this story, the Buddha taught the well-known text ''[[Ratana Sutta]]'' to Ānanda, which Ānanda then recited in Vesālī, ridding the city from illness, drought and evil spirits in the process.{{sfn |Buswell |Lopez |2013 |loc=Ratanasutta}} Another well-known passage in which the Buddha taught Ānanda is the passage about [[kalyanamitta|spiritual friendship]] ({{langx|pi|kalyāṇamittata|italic=yes |link=no}}). In this passage, Ānanda stated that spiritual friendship is half of the holy life; the Buddha corrected Ānanda, stating that such friendship is the entire holy life.<ref>{{cite encyclopedia |last1=Bodhi |first1=Bhikkhu |author-link1=Bhikkhu Bodhi |editor1-last=Johnston |editor1-first=William M. |encyclopedia=Encyclopedia of Monasticism |date=2013 |publisher=[[Routledge]] |title=Discourses |isbn=978-1-136-78716-4 |page=394 |url=https://books.google.com/books?id=iepJAgAAQBAJ}}</ref>{{sfn |Shaw |2006 |page=12}} In summary, Ānanda worked as an assistant, intermediary and a mouthpiece, helping the Buddha in many ways,<!--377--> and learning his teachings in the process.<!--375-->{{sfn |Findly |2003 |pp=375, 377}}

==== Resisting temptations ====
Ānanda was attractive in appearance.{{sfn |Malalasekera |1960 |loc=[http://www.palikanon.com/english/pali_names/aa/aananda.htm Ānanda]}} A Pāli account related that a ''[[bhikkhuni|bhikkhunī]]'' (nun) became enamored with Ānanda, and pretended to be ill to have Ānanda visit her. When she realized the error of her ways, she confessed her mistakes to Ānanda.<ref>{{cite journal |last1=Attwood |first1=Jayarava |title=Did King Ajātasattu Confess to the Buddha, and did the Buddha Forgive Him? |journal=Journal of Buddhist Ethics |date=1 January 2008 |page=286 |url=https://www.researchgate.net/publication/242321681 |archive-url=https://web.archive.org/web/20180911044821/https://www.researchgate.net/publication/242321681 |url-status=live |archive-date=11 September 2018 |issn=1076-9005}}</ref> Other accounts relate that a [[chandala|low-caste]] woman called Prakṛti (also known in China as {{zh|t=[[:zh:摩登伽女|摩登伽女]]|p=Módēngqiénǚ|labels=no}}) fell in love with Ānanda, and persuaded her mother Mātaṅgī to use a black magic spell to enchant him. This succeeded, and Ānanda was lured into her house, but came to his senses and called upon the help of the Buddha.<!--243; 107--> The Buddha then taught Prakṛti to reflect on the [[asubha|repulsive qualities]] of the human body, and eventually Prakṛti was ordained as a ''bhikkhunī'', giving up her attachment for Ānanda.<!--243-4; 108-->{{sfn |Ambros |2016 |pages=243{{en dash}}4}}<ref>{{cite book |last1=Wilson |first1=Liz |title=Charming Cadavers: Horrific Figurations of the Feminine in Indian Buddhist Hagiographic Literature |date=1996 |publisher=[[University of Chicago Press]] |isbn=978-0-226-90054-4 |pages=107{{en dash}}8 |url=https://books.google.com/books?id=rTwdkBXBz7sC}}</ref> In an East Asian version of the story in the ''[[Śūraṅgama Sūtra|Śūraṃgamasūtra]]'', the Buddha sent [[Manjusri|Mañjuśrī]] to help Ānanda, who used [[dharani|recitation]] to counter the magic charm. The Buddha then continued by teaching Ānanda and other listeners about the [[Buddha nature]].{{sfn |Buswell |Lopez |2013 |loc=Śūraṅgamasūtra}}

=== Establishing the nun's order ===
[[File:唐 彩繪石雕阿難陀像（石灰岩）-Monk, probably Ananda (Anantuo) MET DP170269.jpg|thumb|8th-century Chinese limestone sculpture of Ānanda|alt=Colored limestone sculpture of monk holding an unidentified object|upright]]
{{See also|Bhikkhuni#History}}
In the role of mediator between the Buddha and the lay communities, Ānanda sometimes made suggestions to the Buddha for amendments in the monastic discipline.{{sfn |Findly |2003 |pp=379{{en dash}}80}} Most importantly, the early texts attribute the inclusion of women in the early ''[[saṅgha]]'' (monastic order) to Ānanda.<ref>{{cite web |last1=Violatti |first1=Cristian |title=Siddhartha Gautama |url=https://www.worldhistory.org/Siddhartha_Gautama/ |archive-url=https://web.archive.org/web/20140825002210/http://www.ancient.eu/Siddhartha_Gautama |archive-date=25 August 2014 |url-status=live |website=[[World History Encyclopedia]] |access-date=29 August 2018 |date=9 December 2013 |df=dmy-all }}</ref> Fifteen years after the Buddha's enlightenment, his foster mother Mahāpajāpatī came to see him to ask him to be ordained as the first Buddhist ''bhikkhunī''. Initially, the Buddha refused this. Five years later, Mahāpajāpatī came to request the Buddha again, this time with a following of other Sākiya women, including the Buddha's former wife [[Yasodhara|Yasodharā]] ({{langx|sa|Yaśodarā|link=no}}). They had walked {{convert |500 |km |mile}}, looked dirty, tired and depressed, and Ānanda felt pity for them. Ānanda therefore confirmed with the Buddha whether women could become enlightened as well. Although the Buddha conceded this, he did not allow the Sākiya women to be ordained yet. Ānanda then discussed with the Buddha how Mahāpajāpatī took care of him during his childhood, after the death of [[Maya (mother of Buddha)|his real mother]].{{sfn |Ambros |2016 |page=241}}{{sfn |Ohnuma |2006 |page=862}} Ānanda also mentioned that [[list of Buddhas|previous Buddhas]] had also ordained ''bhikkhunīs''.<ref name="Powers 2015" />{{sfn |Ohnuma |2006 |pp=872{{en dash}}3}} In the end, the Buddha allowed the Sākiya women to be ordained, being the start of the ''bhikkhunī'' order.{{sfn |Ambros |2016 |page=241}} Ānanda had Mahāpajāpati ordained by her acceptance of a set of rules, set by the Buddha. These came to be known as [[Eight Garudhammas|the ''garudhamma'']], and they describe the subordinate relation of the ''bhikkhunī'' community to that of the ''[[bhikkhus]]'' or monks.{{sfn |Hinüber |2007 |pages=230{{en dash}}1}}{{sfn |Ohnuma |2006 |page=862}} Scholar of Asian religions Reiko Ohnuma argues that the debt the Buddha had toward his foster-mother Mahāpajāpati may have been the main reason for his concessions with regard to the establishment of a ''bhikkhunī'' order.{{sfn |Ohnuma |2006 |p=871}}

Many scholars interpret this account to mean that the Buddha was reluctant in allowing women to be ordained, and that Ānanda successfully persuaded the Buddha to change his mind. For example, Indologist and translator [[I.B. Horner]] wrote that "this is the only instance of his [the Buddha] being over-persuaded in argument".{{sfn |Ohnuma |2006 |p=865}} However, some scholars interpret the Buddha's initial refusal rather as a test of resolve, following a widespread pattern in the [[Pāli Canon]] and in monastic procedure of repeating a request three times before final acceptance.<ref name="Krey" />{{sfn |Ohnuma |2006 |page=865 n.9}} Some also argue that the Buddha was believed by Buddhists to be [[omniscience#Buddhism|omniscient]], and therefore is unlikely to have been depicted as changing his mind. Other scholars argue that other passages in the texts indicate the Buddha intended all along to establish a ''bhikkhunī'' order.{{sfn |Ohnuma |2006 |page=865}} Regardless, during the acceptance of women into the monastic order, the Buddha told Ānanda that the [[Buddha's Dispensation]] would last shorter because of this.<ref>{{cite encyclopedia |last1=Jerryson |first1=Michael |editor1-last=Juergensmeier |editor1-first=Mark |editor2-last=Kitts |editor2-first=Margo |editor3-last=Jerryson |editor3-first=Michael |encyclopedia=The Oxford Handbook of Religion and Violence |publisher=[[Oxford University Press]] |title=Buddhist Traditions and Violence |isbn=978-0-19-975999-6|year=2013 }}</ref>{{sfn |Hinüber |2007 |pages=230{{en dash}}1}} At the time, the Buddhist monastic order consisted of wandering celibate males, without many monastic institutions. Allowing women to join the Buddhist celibate life might have led to dissension, as well as temptation between the sexes.{{sfn |Powers |2007 |page=53}} The ''garudhamma'', however, were meant to fix these problems, and prevent the dispensation from being curtailed.<ref>{{cite journal |journal=Journal of Buddhist Studies, Chulalongkorn University |volume=16 |issue=3 |year=2009 |script-title=th:ปัญหาการตีความพระพุทธตำรัสต่อพระอานนท์หลังการบวชของพระนางมหาปชาบดีโคตมี |language=th |trans-title=Problems in Interpreting the Buddha's Words to Ven. Ānanda after Ven. Mahāpajāpati Gotamī's Ordination |first=Krisana |last=Raksachom |url=http://www.cubs.chula.ac.th/images/journal_Thai/v16_3.pdf#page=88 |archive-url=https://www.webcitation.org/72quttCbc?url=http://www.cubs.chula.ac.th/images/journal_Thai/v16_3.pdf#page=88 |archive-date=1 October 2018 |page=88 |access-date=22 September 2018 |df=dmy-all }}</ref>[[File:Chinese Bhiksuni Taiwan Vesak Festival.jpeg|upright|thumb |The early texts attribute the inclusion of women in the early monastic order to Ānanda. |alt=Taiwanese nun|left ]]

There are some chronological discrepancies in the traditional account of the setting up of the ''bhikkhunī'' order. According to the Pāli and Mahīśasaka textual traditions, the ''bhikkhunī'' order was set up five years after the Buddha's enlightenment, but, according to most textual traditions, Ānanda only became attendant twenty years after the Buddha's enlightenment.<ref name="Krey" /> Furthermore, Mahāpajāpati was the Buddha's foster mother, and must therefore have been considerably older than him. However, after the ''bhikkhunī'' order was established, Mahāpajāpati still had many audiences with the Buddha, as reported in Pāli and Chinese Early Buddhist Texts. Because of this and other reasons, it could be inferred that establishment of the ''bhikkhunī'' order actually took place ''early'' in the Buddha's ministry. If this is the case, Ānanda's role in establishing the order becomes less likely.<ref name="Mohr" /> Some scholars therefore interpret the names in the account, such as ''Ānanda'' and ''Mahāpajāpati'', as symbols, representing groups rather than specific individuals.<ref name="Krey">{{cite encyclopedia|last1=Krey |first1=Gisela |editor1-last=Mohr |editor1-first=Thea |editor2-last=Tsedroen |editor2-first=Jampa |encyclopedia=Dignity and Discipline: Reviving Full Ordination for Buddhist Nuns |date=2014 |publisher=[[Simon and Schuster]] |title=Some Remarks on the Status of Nuns and Laywomen in Early Buddhism |isbn=978-0-86171-830-6 |url=https://books.google.com/books?id=Qy8qAwAAQBAJ}}</ref>

According to the texts, Ānanda's role in founding the ''bhikkhunī'' order made him popular with the ''bhikkhunī'' community. Ānanda often taught ''bhikkhunīs'',{{sfn |Buswell |Lopez |2013 |loc=Ānanda}}{{sfn |Findly |2003 |p=384}} often encouraged women to ordain, and when he was criticized by the monk [[Mahakassapa|Mahākassapa]], several ''bhikkhunīs'' tried to defend him.{{sfn |Ambros |2016 |page=209}}{{sfn |Hinüber |2007 |pages=233{{en dash}}4}} According to Indologist [[Oskar von Hinüber]], Ānanda's pro-''bhikkhunī'' attitude may well be the reason why there was frequent discussion between Ānanda and Mahākassapa, eventually leading Mahākasapa to charge Ānanda with several [[apatti (Buddhist monastic discipline)|offenses]] during the First Buddhist Council. Von Hinüber further argues that the establishment of the ''bhikkhunī'' order may have well been initiated by Ānanda {{em|after}} the Buddha's death, and the introduction of Mahāpajāpati as the person requesting to do so is merely a literary device to connect the ordination of women with the person of the Buddha, through his foster mother. Von Hinüber concludes this based on several patterns in the early texts, including the apparent distance between the Buddha and the ''bhikkhunī'' order, and the frequent discussions and differences of opinion that take place between Ānanda and Mahākassapa.{{sfn |Hinüber |2007 |pages=235{{en dash}}7}} Some scholars have seen merits in von Hinüber's argument with regard to the pro- and anti-factions,<ref>{{cite journal |last=Ohnuma |first=Reiko |year= 2013 |title=Bad Nun: Thullanandā in Pāli Canonical and Commentarial Sources |journal=Journal of Buddhist Ethics |volume=20 |url=http://blogs.dickinson.edu/buddhistethics/files/2013/03/Ohnuma-Bad-Nun-Jan2013.pdf |archive-url=https://web.archive.org/web/20181001213154/http://blogs.dickinson.edu/buddhistethics/files/2013/03/Ohnuma-Bad-Nun-Jan2013.pdf |archive-date=1 October 2018 |url-status=live |page=51}}</ref>{{sfn |Findly |1992 |pages=253{{en dash}}4}} but as of 2017, no definitive evidence has been found for the theory of establishment of the ''bhikkhuni'' order after the Buddha's death.<ref>{{cite book |last1=Muldoon-Hules |first1=Karen |title=Brides of the Buddha: Nuns' Stories from the Avadanasataka |date=2017 |publisher=[[Lexington Books]] |isbn=978-1-4985-1146-9 |page=4 |url=https://books.google.com/books?id=SwglDwAAQBAJ}}</ref> Buddhist studies scholar [[Bhikkhu Analayo|Bhikkhu Anālayo]] has responded to most of von Hinuber's arguments, writing: "Besides requiring too many assumptions, this hypothesis conflicts with nearly 'all the evidence preserved in the texts together'",{{refn |group=note |Anālayo cites von Hinüber with this phrase.}} arguing that it was monastic discipline that created a distance between the Buddha and the ''bhikkhunīs'', and even so, there were many places in the early texts where the Buddha did address ''bhikkhunīs'' directly.<ref>{{cite journal |last=Anālayo |first=Bhikkhu |author-link=Bhikkhu Analayo |year=2008 |title=Theories on the Foundation of the Nuns' Order: A Critical Evaluation |journal=Journal of the Centre for Buddhist Studies |volume=6 |url=https://www.buddhismuskunde.uni-hamburg.de/pdf/5-personen/analayo/theories-foundation.pdf |archive-url=https://web.archive.org/web/20180911044941/https://www.buddhismuskunde.uni-hamburg.de/pdf/5-personen/analayo/theories-foundation.pdf |archive-date=11 September 2018 |url-status=live |page=125}}</ref>

=== The Buddha's death ===
{{See also|Mahāparinibbāna Sutta}}
[[File:Indian Museum Sculpture - Consolation of Ananda at Gijjhakuta, Jamalgarhi (9220852218).jpg|thumb |upright |Sculpture at [[Vulture Peak]], [[Rajgir]], India, depicting the Buddha consoling Ānanda |alt=Sculpture of the Buddha holding hand on head monk at the right side of the Buddha, the latter monk smiling ]]Despite his long association with and close proximity to the Buddha, the texts describe that Ānanda had not become enlightened yet. Because of that, a fellow monk Udāyī ({{langx|sa|Udāyin|link=no}}) ridiculed Ānanda. However, the Buddha reprimanded Udāyī in response, saying that Ānanda would certainly be enlightened in this life.{{sfn |Buswell |Lopez |2013 |loc=Udāyin}}{{refn |group=note |[[Anguttara Nikaya|AN]] 3.80}}

The Pāli ''Mahā-parinibbāna Sutta'' related the last year-long trip the Buddha took with Ānanda from [[Rājagaha]] ({{langx|sa|link=no |Rājagṛha}}) to the small town of [[Kusinara|Kusinārā]] ({{langx|sa|Kuśinagara|link=no}}) before the Buddha died there. Before reaching Kusinārā, the Buddha spent the [[vassa|retreat during the monsoon]] ({{langx|pi|vassa|italic=yes |link=no}}, {{langx |sa|varṣā|italic=yes |link=no}}) in Veḷugāma ({{langx|sa|link=no |Veṇugrāmaka}}), getting out of the Vesālī area which suffered from famine.{{sfn |Buswell |Lopez |2013 |loc=Mahāparinibbānasuttanta; Veṇugrāmaka}} Here, the eighty-year old Buddha<!--Veṇugrāmaka--> expressed his wish to speak to the ''saṅgha'' once more.<!--Mahāparinibbānasuttanta-->{{sfn |Buswell |Lopez |2013 |loc=Mahāparinibbānasuttanta; Veṇugrāmaka}} The Buddha had grown seriously ill in Vesālī, much to the concern of some of his disciples.{{sfn |Powers |2007 |p=54}} Ānanda understood that the Buddha wished to leave final instructions before his death. The Buddha stated, however, that he had already taught everything needed, without withholding anything secret as a teacher with a "closed fist" would. He also impressed upon Ānanda that he did not think the ''saṅgha'' should be reliant too much on a leader, not even himself.{{sfn |Buswell |Lopez |2013 |loc=Mahāparinibbānasuttanta}}{{sfn |Harvey |2013 |page=26}} He then continued with the well-known statement to take his teaching as a refuge, and oneself as a refuge, without relying on any other refuge, also after he would be gone.<ref name="Obeyesekere">{{cite book |last1=Obeyesekere |first1=Gananath |author-link1=Gananath Obeyesekere |title=The Buddha in Sri Lanka: Histories and Stories |date=2017 |publisher=[[Taylor & Francis]] |isbn=978-1-351-59225-3 |url=https://books.google.com/books?id=ZRIwDwAAQBAJ |chapter=The Death of the Buddha: A Restorative Interpretation}}</ref>{{sfn |Lopez |2017 |p=88}} Bareau argued that this is one of the most ancient parts of the text, found in slight variation in five early textual traditions:

{{blockquote |"Moreover, this very beautiful episode, touching with nobility and psychological verisimilitude with regard to both Ānanda and the Buddha, seems to go back very far, at the time when the authors, like the other disciples, still considered the Blessed One [the Buddha] a man, an eminently respectable and undefiled master, to whom behavior and utterly human words were lent, so that one is even tempted to see there the memory of a real scene which Ānanda reportedly told to the Community in the months following the Parinirvāṇa [death of the Buddha]."{{sfn |Bareau |1979 |p=80 |ps=:"En outre, cet épisode très beau, touchant de noblesse et de vraisemblance psychologique tant en ce qui regarde Ânanda qu'en ce qui concerne le Buddha, paraît bien remonter très loin, à l'époque où les auteurs, comme les autres disciples, considéraient encore le Bienheureux comme un homme, un maître éminemment respectable mais nullement divinisé, auquel on prêtait un comportement et des paroles tout à fait humaines, de telle sorte qu'on est même tenté de voir là le souvenir d'une scène réelle qu'Ânanda aurait racontée à la Communauté dans les mois qui suivirent le Parinirvâna."}}}}

The same text contains an account in which the Buddha, at numerous occasions, gave a hint that he could prolong his life to a full [[Kalpa (aeon)|eon]] through a supernatural accomplishment, but this was a power that he would have to be {{em|asked}} to exercise.{{sfn |Buswell |Lopez |2013 |loc=Māra}}{{refn |group=note |There was some debate between the [[early Buddhist schools]] as to what ''eon'' means in this context, some schools arguing it meant a full human lifespan, others that an enlightened being was capable of producing a "new life-span by the sole power of his meditation".<ref>{{cite journal |last=Jaini |first=P. S. |year=1958 |title=Buddha's Prolongation of Life |journal=Bulletin of the School of Oriental and African Studies |volume=21 |issue=3 |doi=10.1017/S0041977X0006016X |pages=547{{en dash}}8, 550|s2cid=170582903 }}</ref>}} Ānanda was distracted, however, and did not take the hint. Later, Ānanda did make the request, but the Buddha replied that it was already too late,<!--Lopez--> as he would die soon.<!--Powers-->{{sfn |Lopez |2017 |p=88}}{{sfn |Powers |2007 |p=55}} [[Mara (Buddhism)|Māra]], the Buddhist personification of evil, had visited the Buddha, and the Buddha had decided to die in three months.{{sfn |Olson |2005 |page=33}} When Ānanda heard this, he wept. The Buddha consoled him, however, pointing out that Ānanda had been a great attendant, being sensitive to the needs of different people.{{sfn |Buswell |Lopez |2013 |loc=Ānanda}}<ref name="Mohr" /> If he was earnest in his efforts, he would attain enlightenment soon.{{sfn |Malalasekera |1960 |loc=[http://www.palikanon.com/english/pali_names/aa/aananda.htm Ānanda]}} He then pointed out to Ānanda that all [[sankhara|conditioned things]] are [[anicca|impermanent]]: all people must die.{{sfn |Hansen |2008 |pages=45, 51}}<ref name="Warder" />{{refn |group=note |According to [[John Powers (academic)|John Powers]], the Buddha only left Vesālī at this point, and not earlier.{{sfn |Powers |2007 |p=55}}}}
[[File:040 Ananda worships Buddha (25595318747).jpg|thumb|East Javanese relief depicting the Buddha in his final days, and Ānanda |alt=Metal relief |upright=1.3]]
In the final days of the Buddha's life, the Buddha traveled to Kusinārā.{{sfn |Buswell |Lopez |2013 |loc=Kuśingarī}} The Buddha had Ānanda prepare a place for lying down between two [[Shorea robusta#Buddhism|sal trees]], the same type of tree under which the mother of the Buddha gave birth.{{sfn |Olson |2005 |page=34}} The Buddha then had Ānanda invite the [[Malla (tribe)|Malla]] clan from Kusinārā to pay their final respects.<ref name="Warder">{{cite book |last1=Warder |first1=A. K. |author-link1=A. K. Warder |title=Indian Buddhism |date=2000 |publisher=[[Motilal Banarsidass Publishers]] |isbn=81-208-0818-5 |edition=3rd |url=http://www.ahandfulofleaves.org/documents/Indian%20Buddhism_Warder_1970-2004.pdf |archive-url=https://web.archive.org/web/20150911080535/http://www.ahandfulofleaves.org/documents/Indian%20Buddhism_Warder_1970-2004.pdf |archive-date=11 September 2015 }}</ref>{{sfn |Ray |1994 |p=361}} Having returned, Ānanda asked the Buddha what should be done with his body after his death, and he replied that it should be cremated, giving detailed instructions on how this should be done.{{sfn |Lopez |2017 |p=88}} Since the Buddha prohibited Ānanda from being involved himself, but rather had him instruct the Mallas to perform the rituals, these instructions have by many scholars been interpreted as a prohibition that monastics should not be involved in funerals or worship of ''[[stūpa]]s'' (structures with relics). Buddhist studies scholar [[Gregory Schopen]] has pointed out, however, that this prohibition only held for Ānanda, and only with regard to the Buddha's funeral ceremony.<ref>{{cite encyclopedia |last=Silk |first=Jonathan A.|author-link=Jonathan Silk|editor1-last=Williams |editor1-first=Paul |encyclopedia=Buddhism: Critical Concepts in Religious Studies, 3: The Origins and Nature of Mahāyāna Buddhism |date=2005 |orig-date=2002 |publisher=[[Routledge]] |title=What, If Anything, Is Mahāyāna Buddhism?|isbn=0-415-33229-X |page=398 |url=http://www.ahandfulofleaves.org/documents/Buddhism_Critical%20Concepts%20in%20Religious%20Studies_Paul-Williams_Vol_3.pdf |archive-url=https://web.archive.org/web/20151020042443/http://www.ahandfulofleaves.org/documents/Buddhism_Critical%20Concepts%20in%20Religious%20Studies_Paul-Williams_Vol_3.pdf |archive-date=20 October 2015 }}</ref>{{sfn |Ray |1994 |pages=339, 359}} It has also been shown that the instructions on the funeral are quite late in origin, in both composition and insertion into the text,<!--67, 73--> and are not found in parallel texts, apart from the ''Mahāparinibbāna Sutta''.{{sfn |Bareau | 1979|pages=67, 71, 73}} Ānanda then continued by asking how devotees should honor the Buddha after his death. The Buddha responded by listing four important places in his life that people could pay their respects to, which later became [[Buddhist pilgrimage#Four main pilgrimage sites|the four main places of Buddhist pilgrimage]].{{sfn |Lopez |2017 |pp=3, 88{{en dash}}9}}{{sfn |Buswell |Lopez |2013 |loc=Mahāparinibbānasuttanta}} Before the Buddha died, Ānanda recommended the Buddha to move to a more meaningful city instead, but the Buddha pointed out that the town was once a great capital.{{sfn |Buswell |Lopez |2013 |loc=Kuśingarī}} Ānanda then asked who will be next teacher after the Buddha would be gone, but the Buddha replied that his teaching and discipline would be the teacher instead.{{sfn |Lopez |2017 |p=88}} This meant that decisions should be made by reaching consensus within the ''saṅgha'',<ref name="Powers 2015">{{cite encyclopedia |last1=Powers |first1=John |editor1-last=Powers |editor1-first=John |editor1-link=John Powers (academic) |encyclopedia=The Buddhist World |date=2015 |publisher=[[Routledge]] |title=Buddhas and Buddhisms |isbn=978-1-317-42016-3 |url=https://books.google.com/books?id=XeuoCgAAQBAJ}}</ref> and more generally, that now the time had come for the Buddhist monastics and devotees to take the Buddhist texts as authority, now that the Buddha was dying.{{sfn |Ray |1994 |pp=363{{en dash}}4}}

The Buddha gave several instructions before his death, including a directive that his former charioteer [[Channa (Buddhist)|Channa]] ({{langx|sa|Chandaka|link=no}}) be shunned by his fellow monks, to humble his pride.{{sfn |Buswell |Lopez |2013 |loc=Mahāparinibbānasuttanta}} In his final moments, the Buddha asked if anyone had any questions they wished to pose to him, as a final chance to allay any doubts. When no-one responded, Ānanda expressed joy that all of the Buddha's disciples present had attained a level beyond doubts about the Buddha's teaching. However, the Buddha pointed out that Ānanda spoke out of [[faith in Buddhism|faith]] and not out of [[Jnana|meditative insight]]{{em dash}}a final reproach.{{sfn |Findly |1992 |page=256}} The Buddha added that, of all the five hundred monks that are surrounding him now, even the "latest" or "most backward" ({{langx|pi|pacchimaka|italic=yes |link=no}}) had attained the initial stage of ''sotapanna''. Meant as an encouragement, the Buddha was referring to Ānanda.{{sfn |Freedman |1977 |pages=26{{en dash}}7}} During the Buddha's ''[[parinibbāna|final Nirvana]]'', Anuruddha was able to use his meditative powers to understand which stages the Buddha underwent before attaining final Nirvana. However, Ānanda was unable to do so, indicating his lesser spiritual maturity.{{sfn |Ray |1994 |pp=369, 392 n.80}} After the Buddha's death, Ānanda recited several verses, expressing a [[samvega|sense of urgency]] ({{langx|pi|saṃvega|italic=yes |link=no}}), deeply moved by the events and their bearing: "Terrible was the quaking, men's hair stood on end, / When the all-accomplished Buddha passed away."{{sfn |Hansen |2008 |p=53}}

Shortly after the council, Ānanda brought the message with regard to the Buddha's directive to Channa personally. Channa was humbled and changed his ways, attained enlightenment, and the penalty was withdrawn by the ''saṅgha''.{{sfn |Prebish |2005 |page=226}}{{sfn |Mukherjee |1994 |p=466}} Ānanda traveled to [[Savatthi|Sāvatthī]] ({{langx|sa|Śrāvastī|link=no}}), where he was met with a sad populace, who he consoled with teachings on impermanence. After that, Ānanda went to the quarters of the Buddha and went through the motions of the routine he formerly performed when the Buddha was still alive, such as preparing water and cleaning the quarters. He then saluted and talked to the quarters as though the Buddha was still there. The Pāli commentaries state that Ānanda did this out of devotion, but also because he was "not yet free from the [[asava|passions]]".<ref>{{cite journal|last1=Strong|first1=John S.|author-link1=John S. Strong|title="Gandhakuṭī": The Perfumed Chamber of the Buddha|journal=[[History of Religions (journal)|History of Religions]]|date=1977|volume=16|issue=4|jstor=1062638|pages=398{{en dash}}9|doi=10.1086/462775|s2cid=161597822}}</ref>

=== The First Council ===
[[File:Shanti Stupa, Rajgir.jpg|thumb |upright=1 |According to Buddhist texts, the First Buddhist Council was held in [[Rajagaha|Rājagaha]].<ref name="Thorp" /> |alt=Stupa, located at present-day Rajgir, at that time called Rajagaha]]
{{Main|First Buddhist Council}}

==== Ban ====
According to the texts, the First Buddhist Council was held in Rājagaha.<ref name="Thorp" /> In the first ''vassa'' after the Buddha had died, the presiding monk Mahākassapa ({{langx |sa|Mahākāśyapa|link=no}}) called upon Ānanda to recite the discourses he had heard, as a representative on this council.{{sfn |Keown |2004 |page=12}}<ref name="Thorp">{{cite web |last1=Thorp |first1=Charley Linden |title=The Evolution of Buddhist Schools |url=https://www.worldhistory.org/article/1043/the-evolution-of-buddhist-schools/ |archive-url=https://web.archive.org/web/20180829212020/https://www.ancient.eu/article/1043/the-evolution-of-buddhist-schools/ |archive-date=29 August 2018 |url-status=live |website=[[World History Encyclopedia]] |access-date=29 August 2018 |date=3 April 2017}}</ref>{{refn |group=note |This is the most well-known version of the account. However, the texts of the [[Sarvastivada|Sarvāstivāda]], Mūlasarvāstivāda, and [[Mahisasaka|Mahīśāsaka]] traditions relate that this was [[Kaundinya|Añña Koṇḍañña]] ({{langx |sa|Ājñāta Kauṇḍinya|link=no}}) instead, as Koṇḍañña was the most senior disciple.{{sfn |Prebish |2005 |p=230}}}} There was a rule issued that only enlightened disciples (''[[arahant]]s'') were allowed to attend the council, to prevent [[kleshas (Buddhism)|mental afflictions]] from clouding the disciples' memories. Ānanda had, however, not attained enlightenment yet, in contrast with the rest of the council, consisting of 499 ''arahants''.{{sfn |Powers |2007 |p=56}}{{sfn |Prebish |2005 |pages=225{{en dash}}6}} Mahākassapa therefore did not allow Ānanda to attend yet. Although he knew that Ānanda's presence in the council was required, he did not want to be biased by allowing an exception to the rule.{{sfn |Witanachchi |1965 |p=532}}{{sfn |Buswell |Lopez |2013 |loc=Mahākāśyapa}} The Mūlasarvāstivāda tradition adds that Mahākassapa initially allowed Ānanda to join as a sort of servant assisting during the council, but then was forced to remove him when the disciple [[Anuruddha]] saw that Ānanda was not yet enlightened.{{sfn |Witanachchi |1965 |p=532}}

Ānanda felt humiliated,<!--Filigenzi--> but was prompted to focus his efforts to reach enlightenment before the council started.<!--īryāpatha-->{{sfn |Buswell |Lopez |2013 |loc=Īryāpatha; Mahākāśyapa}}{{sfn |Filigenzi |2006 |page=271}} The Mūlasarvāstivāda texts add that he felt motivated when he remembered the Buddha's words that he should be his own refuge, and when he was consoled and advised by Anuruddha and Vajjiputta, the latter being his attendant.{{sfn |Witanachchi |1965 |p=532}} On the night before the event, he tried hard to attain enlightenment. After a while, Ānanda took a break<!--īryāpatha--> and decided to lie down for a rest. He then attained enlightenment right there, right then, halfway between standing and lying down. Thus, Ānanda was known as the disciple who attained awakening "in none of the [[īryāpatha|four traditional poses]]" (walking, standing, sitting, or lying down).<!--Ānanda-->{{sfn |Buswell |Lopez |2013 |loc=Ānanda; Īryāpatha}}{{sfn |Shaw |2006 |pp=17{{en dash}}8}} The next morning, to prove his enlightenment, Ānanda performed a supernatural accomplishment by diving into the earth and appearing on his seat at the council (or, according to some sources, by flying through the air).{{sfn |Witanachchi |1965 |p=532}} Scholars such as Buddhologist [[André Bareau]] and scholar of religion [[Ellison Banks Findly]] have been skeptical about many details in this account, including the number of participants on the council, and the account of Ānanda's enlightenment just before the council.{{sfn |Prebish |2005 |p=231}} Regardless, today, the story of Ānanda's struggle on the evening before the council is still told among Buddhists as a piece of advice in the practice of [[Buddhist meditation|meditation]]: neither to give up, nor to interpret the practice too rigidly.{{sfn |Shaw |2006 |pp=17{{en dash}}8}}

[[File:Nava Jetavana Temple - Shravasti - 013 First Council at Rajagaha (9241729223).jpg|thumb|260px|[[Rajgir|Jetavana temple in Rājagṛiha]], [[India]]. Wall painting depicting the [[First Buddhist Council]], during which Ānanda is said to have pronounced the formula:"''evaṃ me sutaṃ''" ([[Thus have I heard]].) as an introduction to each of the Buddha's discourses that he recited from memory.]]
==== Recitations ====
The First Council began when Ānanda was consulted to recite the discourses and to determine which were authentic and which were not.{{sfn |Keown |2004 |page=164}}{{sfn |MacQueen |2005 |page=314}} Mahākassapa asked of each discourse that Ānanda listed where, when, and to whom it was given,{{sfn |Buswell |Lopez |2013 |loc=Ānanda}}<ref>{{cite encyclopedia |last1=Zurcher |first1=Erik |editor1-last=Williams |editor1-first=Paul |encyclopedia=Buddhism: Critical Concepts in Religious Studies, 8: Buddhism in China, East Asia, and Japan |date=2005 |publisher=[[Routledge]] |title=Buddhist Influence on Early Taoism |isbn=0-415-33234-6 |page=378 |url=https://ahandfulofleaves.files.wordpress.com/2012/03/buddhism_critical-concepts-in-religious-studies_paul-williams_vol8.pdf |archive-url=https://web.archive.org/web/20180911192204/https://ahandfulofleaves.files.wordpress.com/2012/03/buddhism_critical-concepts-in-religious-studies_paul-williams_vol8.pdf |archive-date=11 September 2018 |url-status=live}}</ref> and at the end of this, the assembly agreed that Ānanda's memories and recitations were correct,{{sfn |Powers |2007 |pp=57{{en dash}}8}} after which the [[Sutta Pitaka|discourse collection]] ({{langx|pi|Sutta Piṭaka|italic=yes |link=no}}, {{langx|sa|Sūtra Piṭaka|italic=yes |link=no}}) was considered finalized and closed.{{sfn |MacQueen |2005 |page=314}} Ānanda therefore played a crucial role in this council,<ref name="Powers" /> and texts claim he remembered 84,000 teaching topics, among which 82,000 taught by the Buddha and another 2,000 taught by disciples.{{sfn |Buswell |Lopez |2013 |loc=Council, 1st}}{{sfn |Lamotte |1988 |p=148}}{{refn |group=note |Other sources say he remembered 60,000 words and 15,000 [[stanza]]s,{{sfn |Buswell |Lopez |2013 |loc=Council, 1st}} or 10,000 words.<ref name="Gwynne">{{cite book |last1=Gwynne |first1=Paul |title=World Religions in Practice: A Comparative Introduction |date=2017 |publisher=[[John Wiley & Sons]] |isbn=978-1-118-97227-4 |url=https://books.google.com/books?id=o08nDwAAQBAJ |chapter=Books}}</ref>}} Many early Buddhist discourses started with the words "[[Thus have I heard]]" ({{langx|pi|Evaṃ me sutaṃ|italic=yes |link=no}}, {{langx|sa|Evaṃ mayā śrutam|italic=yes |link=no}}), which according to most Buddhist traditions, were Ānanda's words,<ref name="Gwynne" />{{refn |group=note |Some [[Mahāyāna]] commentators held that in some cases these were the words of a ''[[bodhisattva]]'' (someone striving to become a [[Buddha (title)|Buddha]]) like [[Manjusri|Mañjuśrī]].{{sfn |Buswell |Lopez |2013 |loc=Evaṃ mayā śrutam}}}} indicating that he, as the person reporting the text ({{langx|sa|saṃgītikāra|italic=yes |link=no}}), had first-hand experience and did not add anything to it.{{sfn |Buswell |Lopez |2013 |loc=Saṃgītikāra}}{{sfn |Lamotte |2005a |p=190}} Thus, the discourses Ānanda remembered later became the collection of discourses of the Canon,{{sfn |Keown |2004 |page=12}} and according to the [[Kāśyapīya|Haimavāta]], Dharmaguptaka and [[Sarvastivada|Sarvāstivāda]] textual traditions (and implicitly, post-canonical Pāli chronicles), the collection of [[Abhidhamma]] (''[[Abhidhamma Pitaka|Abhidhamma Piṭaka]]'') as well.{{sfn |Buswell |Lopez |2013 |loc=Council, 1st}}{{sfn |Prebish |2005 |p=230}}{{sfn |Norman |1983 |page=8}} Scholar of religion Ronald Davidson notes, however, that this is not preceded by any account of Ānanda learning Abhidhamma.{{sfn |Davidson |1990 |page=305}} According to some later Mahāyāna accounts, Ānanda also assisted in reciting Mahāyāna texts, held in a different place in Rājagaha, but in the same time period.{{sfn|Lamotte|2005b|page=256}}{{sfn |Davidson |1990 |page=308}} The Pāli commentaries state that after the council, when the tasks for [[bhāṇaka|recitation and memorizing]] the texts were divided, Ānanda and his pupils were given the task to remember the [[Dīgha Nikāya]].{{sfn |Witanachchi |1965 |p=532}}{{sfn |Norman |1983 |page=8}}

{{Multiple image
| align = right
| direction = 
| width = 160
| header = Two [[Companion statues: Kashyapa and Ananda|companion statues]], 8th century, China
| image1 = Kashyapa and Ananda, Southeast Asia Gallery, Royal Ontario Museum, Ananda front.JPG
| caption1 = [[Mahakassapa|Mahākassapa]]
| image2 = Kashyapa and Ananda, Southeast Asia Gallery, Royal Ontario Museum, Kashyapa front.JPG
| caption2 = Ānanda
| footer= The [[First Buddhist Council]] began when Mahākassapa asked Ānanda to recite the discourses.
}}

==== Charges ====
During the same council, Ānanda was charged for an offense by members of the ''saṅgha'' for having enabled women to join the monastic order.<ref name="The Social Dimensions of Early Buddhism">{{cite book |first=Uma |last=Chakravarti |author-link=Uma Chakravarti |title= The Social Dimensions of Early Buddhism |publisher=[[Munshiram Manoharlal Publishers]]}}</ref>{{sfn |Keown |2004 |page=164}} Besides this, he was charged for having forgotten to request the Buddha to specify which offenses of monastic discipline could be disregarded;{{refn |group=note |The Buddha mentioned to Ānanda that "minor rules" could be abolished.{{sfn |Powers |2007 |p=55}}}} for having stepped on the Buddha's robe; for having allowed women to honor the Buddha's body after his death, which was not properly dressed, and during which his body was sullied by their tears;<!--Ananda, Council, 1st--> and for having failed to ask the Buddha to continue to live on.<!--three entries--> Ānanda did not acknowledge these as offenses, but he conceded to do a formal confession anyway,<!--Ananda--> "... in faith of the opinion of the venerable elder monks"{{sfn |Buswell |Lopez |2013 |loc=Ānanda; Cāpālacaitya; Council, 1st}}{{sfn |Hinüber |2007 |pp=235{{en dash}}6}}{{em dash}}Ānanda wanted to prevent disruption in the ''saṅgha''.{{sfn |Freedman |1977 |page=470}} With regard to having women ordained, Ānanda answered that he had done this with great effort, because Mahāpajāpati was the Buddha's foster-mother who had long provided for him.{{sfn |Ohnuma |2006 |p=867}} With regard to not requesting the Buddha to continue to live, many textual traditions have Ānanda respond by saying he was distracted by Māra,{{sfn |Buswell |Lopez |2013 |loc=Cāpālacaitya}} though one early Chinese text has Ānanda reply he did not request the Buddha to prolong his life, for fear that this would interfere with the next Buddha [[Maitreya]]'s ministry.<ref name="Ch'en" />

According to the Pāli tradition, the charges were laid after Ānanda had become enlightened and done all the recitations; but the Mūlasarvāstivāda tradition has it that the charges were laid before Ānanda became enlightened and started the recitations. In this version, when Ānanda heard that he was banned from the council, he objected that he had not done anything that went against the teaching and discipline of the Buddha. Mahākassapa then listed seven charges to counter Ānanda's objection. The charges were similar to the five given in Pāli.{{sfn |Witanachchi |1965 |p=532}} Other textual traditions list slightly different charges, amounting to a combined total of eleven charges, some of which are only mentioned in one or two textual traditions.{{sfn |Tsukamoto |1963 |p=820}} Considering that an enlightened disciple was seen to have overcome all faults, it seems more likely that the charges were laid before Ānanda's attainment than after.<ref name="Ch'en">{{cite journal |last1=Ch'en |first1=Kenneth |title=The Mahāparinirvānasūtra and The First Council |journal=[[Harvard Journal of Asiatic Studies]] |date=1958 |volume=21 |page=132 |doi=10.2307/2718621 |jstor=2718621}}</ref>

Indologists von Hinüber and [[Jean Przyluski]] argue that the account of Ānanda being charged with offenses during the council indicate tensions between competing [[early Buddhist schools]], i.e. schools that emphasized the [[sutra|discourses]] ({{langx|pi|sutta|italic=yes |link=no}}, {{langx|sa|sūtra|italic=yes |link=no}}) and schools that emphasized monastic discipline. These differences have affected the scriptures of each tradition:<!--253--> e.g. the Pāli and Mahīśāsaka textual traditions portray a Mahākassapa that is more critical of Ānanda than that the Sarvāstivāda tradition depicts him,<!--254-->{{sfn |Findly |1992 |pages=253{{en dash}}4}}{{sfn |Tsukamoto |1963 |p=821}} reflecting a preference for discipline above discourse on the part of the former traditions, and a preference for discourse for the latter.{{sfn |Findly |1992 |page=254}} Another example is the recitations during the First Council. The Pāli texts state that [[Upali|Upāli]], the person who was responsible for the recitation of the monastic discipline, recited {{em|before}} Ānanda does: again, monastic discipline above discourse.{{sfn |Freedman |1977 |p=487}} Analyzing six recensions of different textual traditions of the ''Mahāparinibbāna Sutta'' extensively, Bareau distinguished two layers in the text, an older and a newer one, the former belonging to the compilers that emphasized discourse, the latter to the ones that emphasized discipline; the former emphasizing the figure of Ānanda, the latter Mahākassapa.<!--70--> He further argued that the passage on Māra obstructing the Buddha was inserted in the fourth century BCE, and that Ānanda was blamed for Māra's doing by inserting the passage of Ānanda's forgetfulness in the third century BCE.<!--79--> The passage in which the Buddha was ill and reminded Ānanda to be his own refuge, on the other hand, Bareau regarded as very ancient, pre-dating the passages blaming Māra and Ānanda.{{sfn |Bareau |1979 |pages=70, 79{{en dash}}80}} In conclusion, Bareau, Przyluski and Horner argued that the offenses Ānanda were charged with were a later interpolation. Findly disagrees, however, because the account in the texts of monastic discipline fits in with the ''Mahāparinibbāna Sutta'' and with Ānanda's character as generally depicted in the texts.{{sfn |Findly |1992 |p=268}}

==== Historicity ====
Tradition states that the First Council lasted for seven months.{{sfn |Buswell |Lopez |2013 |loc=Council, 1st}} Scholars doubt, however, whether the entire canon was really recited during the First Council,{{sfn |Harvey |2013 |page=88}} because the early texts contain different accounts on important subjects such as meditation.<ref>{{cite book |last1=Gombrich |first1=Richard |author-link1=Richard Gombrich |title=How Buddhism Began: The Conditioned Genesis of the Early Teachings |date=2006 |publisher=[[Routledge]] |isbn=978-0-415-37123-0 |pages=96{{en dash}}7 |edition=2nd}}</ref> It may be, though, that early versions were recited of what is now known as the ''[[Vinaya-pitaka|Vinaya-piṭaka]]'' and ''Sutta-piṭaka''.{{sfn |Hirakawa |1993 |p=69}} Nevertheless, many scholars, from the late 19th century onward, have considered the historicity of the First Council improbable. Some scholars, such as orientalists [[Louis de La Vallée-Poussin]] and D.P. Minayeff, thought there must have been assemblies after the Buddha's death, but considered only the main characters and some events before or after the First Council historical.{{sfn |Prebish |2005 |page=226}}{{sfn |Mukherjee |1994 |pp=453}} Other scholars, such as Bareau and Indologist [[Hermann Oldenberg]], considered it likely that the account of the First Council was written after the [[Second Buddhist Council|Second Council]], and based on that of the Second, since there were not any major problems to solve after the Buddha's death, or any other need to organize the First Council.{{sfn |Prebish |2005 |page=231}}{{sfn |Mukherjee |1994 |pp=454{{en dash}}6}} Much material in the accounts, and even more so in the more developed later accounts, deal with Ānanda as the unsullied intermediary who passes on the legitimate teaching of the Buddha.{{sfn |MacQueen |2005|pp=314{{en dash}}5}} On the other hand, archaeologist [[Louis Finot (archaeologist)|Louis Finot]], Indologist E. E. Obermiller and to some extent Indologist Nalinaksha Dutt thought the account of the First Council was authentic, because of the correspondences between the Pāli texts and the [[Agama (Buddhism)|Sanskrit traditions]].{{sfn |Mukherjee |1994 |p=457}} Indologist [[Richard Gombrich]], following [[Bhikkhu Sujato]] and Bhikkhu Brahmali's arguments, states that "it makes good sense to believe ... that large parts of the Pali Canon do preserve for us the ''[[Buddhavacana|Buddha-vacana]]'', 'the Buddha's words', transmitted to us via his disciple Ānanda and the First Council".{{sfn |Gombrich |2018 |p=73}}

=== Role and character ===
{{Quote box
| title = The attendant
| quote="He served the Buddha following him everywhere like a shadow, bringing him tooth wood and water, washing his feet, rubbing his body, cleaning his cell and fulfilling all his duties with the greatest care. By day he was at hand forestalling the slightest wish of the Buddha. At night, staff and torch in hand, he went nine times round the Buddha's cell and never put them down lest he would fall asleep and fail to answer a call to the Buddha."
| source = [[Atthakatha|''Manorathapūranī'']]{{sfn |Findly |2003 |pp=376{{en dash}}7}}
| align = right
| width = 50%
| salign = right
| author = transl. by [[Ellison Banks Findly]]
}}
Ānanda was recognized as one of the most important disciples of the Buddha.<ref>{{cite encyclopedia |last1=Kinnard |first1=Jacob |editor1-last=Riggs |editor1-first=Thomas |encyclopedia= Worldmark Encyclopedia of Religious Practices |date=2006 |publisher=[[Thomson Gale]] |title=Buddhism |isbn=0-7876-6612-2 |page=62 |url= http://1.droppdf.com/files/UTrS6/encyclopedia-of-religious-practices-vol1.pdf |archive-url= https://web.archive.org/web/20180911191613/http://1.droppdf.com/files/UTrS6/encyclopedia-of-religious-practices-vol1.pdf |archive-date= 11 September 2018 |url-status=live}}</ref> In the lists of the disciples given in the ''[[Anguttara Nikaya|Aṅguttara Nikāya]]''{{refn |group=note |Page i. xiv.}} and ''[[Samyutta Nikaya|Saṃyutta Nikāya]]'', each of the disciples is declared to be foremost in some quality. Ānanda is mentioned more often than any other disciple: he is named foremost in conduct, in attention to others, in power of memory, in erudition and in resoluteness.<ref name="Sarao" /><ref name="EB1911" /><ref>{{cite book |last1=Mun-keat |first1=Choong |title=The Fundamental Teachings of Early Buddhism: A Comparative Study Based on the Sūtrāṅga Portion of the Pāli Saṃyutta-Nikāya and the Chinese Saṃyuktāgama |date=2000 |publisher=[[Harrassowitz]] |isbn=3-447-04232-X |page=142 |url=https://ahandfulofleaves.files.wordpress.com/2011/11/the-fundamental-teachings-of-early-buddhism_choong-mun-keat.pdf |archive-url=https://web.archive.org/web/20121023055800/http://ahandfulofleaves.files.wordpress.com/2011/11/the-fundamental-teachings-of-early-buddhism_choong-mun-keat.pdf |archive-date=23 October 2012 |url-status=live}}</ref> Ānanda was the subject of a sermon of praise delivered by the Buddha just before the Buddha's death, as described in the ''Mahāparinibbāna Sutta'':{{refn |group=note |[[Digha Nikāya|DN]] 16.}} it is a sermon about a man who is kindly, unselfish, popular, and thoughtful toward others.<ref name="EB1911">{{EB1911|inline=y|wstitle=Ānanda|volume=1|page=913|first=Thomas William|last=Rhys Davids|author-link=Thomas Rhys Davids}}</ref> In the texts he is depicted as compassionate in his relations with lay people, a compassion he learnt from the Buddha.{{sfn |Findly |2003 |p=395}} The Buddha relays that both monastics and lay people were pleased to see Ānanda, and were pleased to hear him [[Buddhist chant|recite]] and teach the Buddha's teaching.{{sfn |Hansen |2008 |page=51}}{{sfn |Findly |2003 |p=378}} Moreover, Ānanda was known for his organizational skills, assisting the Buddha with secretary-like duties.<ref name="Pasadika">{{cite encyclopedia |first=Bhikkhu |last=Pāsādika |editor1-last=Buswell|editor1-first=Robert E.|title=Ānanda|encyclopedia=Encyclopedia of Buddhism|date=2004|publisher=Macmillan Reference USA, [[Thomson Gale]] |isbn=0-02-865719-5|url=http://www.ahandfulofleaves.org/documents/Encyclopedia%20of%20Buddhism_2%20Vols_%20Buswell.pdf |archive-url=https://web.archive.org/web/20150912051354/http://www.ahandfulofleaves.org/documents/Encyclopedia%20of%20Buddhism_2%20Vols_%20Buswell.pdf |archive-date=12 September 2015 |volume=1 |page=17}}</ref> In many ways, Ānanda did not only serve the personal needs of the Buddha, but also the needs of the still young, growing institute of the ''saṅgha''.{{sfn |Findly |2003 |p=370}}

Moreover, because of his ability to remember the many teachings of the Buddha, he is described as foremost in "having heard much" ({{langx|pi|bahussuta|italic=yes |link=no}}, Sanskrit: {{Transliteration|sa|bahuśruta}}, {{Lang-zh|p=Duowen Diyi}}).{{sfn |Findly |2003 |page=375}}{{sfn |Buswell |Lopez |2013}} Ānanda was known for his exceptional memory,<ref name="Mohr" /> which is essential in helping him to remember the Buddha's teachings. He also taught other disciples to memorize Buddhist doctrine. For these reasons, Ānanda became known as the "Treasurer of the [[Dharma (Buddhism)|Dhamma]]" ({{langx |pi|Dhamma-bhaṇḍāgārika|italic=yes |link=no}}, Sanskrit: {{Transliteration|sa|Dharma-bhaṇḍāgārika}}),<ref name="Sarao" />{{sfn |Filigenzi |2006 |p=271}} ''Dhamma'' (Sanskrit: {{Transliteration|sa|Dharma}}) referring to the doctrine of the Buddha.<ref name="Bodhi" /> Being the person who had accompanied the Buddha throughout a great part of his life, Ānanda was in many ways the living memory of the Buddha, without which the ''saṅgha'' would be much worse off.{{sfn |Filigenzi |2006 |page=271}} Besides his memory skills, Ānanda also stood out in that, as the Buddha's cousin, he dared to ask the Buddha direct questions. For example, after the death of [[Mahavira|Mahāvira]] and the depicted subsequent conflicts among the [[Jain]] community, Ānanda asked the Buddha how such problems could be prevented after the Buddha's death.{{sfn |Clasquin |2013 |page=7}}{{sfn |Gethin |2001 |page=232}}{{refn |group=note |The Buddha responded with a discussion of the role of a teacher, a student and the teaching, and concluded that he himself had proclaimed his teaching well.<!--232-3--> He continued that disputes about [[vinaya|monastic discipline]] were not so much a problem, but disputes about "the path and the way" were.<!--234-->{{sfn |Gethin |2001 |pages=232{{en dash}}4}}}} However, Findly argues that Ānanda's duty to memorize the Buddha's teachings accurately and without distortion, was "both a gift and a burden". Ānanda was able to remember many discourses verbatim, but this also went hand-in-hand with a habit of not reflecting on those teachings, being afraid that reflection might distort the teachings as he heard them.{{sfn |Findly |2003 |pages=375{{en dash}}6}} At multiple occasions, Ānanda was warned by other disciples that he should spend less time on conversing to lay people, and more time on his own practice.<!--372, 390--> Even though Ānanda regularly practiced meditation for long hours, he was less experienced in [[samadhi|meditative concentration]] than other leading disciples.<!--391-->{{sfn |Findly |2003 |pp=372, 390{{en dash}}1}} Thus, judgment of Ānanda's character depends on whether one judges his accomplishments as a monk or his accomplishments as an attendant, and person memorizing the discourses.{{sfn |Findly |2003 |pages=375{{en dash}}6}}
[[File:039 Ananda (25595327227).jpg|left|thumb |East Javanese relief of Ānanda, depicted weeping |alt=Monk in forest rubbing in his eye. |upright=1.2]]
From a literary and didactic point of view, Ānanda often functioned as a kind of [[foil (literature)|foil]] in the texts, being an unenlightened disciple attending to an enlightened Buddha.{{sfn |Shaw |2006 |p=115}}<ref>{{cite book |last1=Swearer |first1=Donald K. |title=The Buddhist World of Southeast Asia |date=1995 |publisher=[[SUNY Press]] |isbn=978-0-7914-2459-9 |page=209 |url=https://books.google.com/books?id=kFBR2cMDD8sC}}</ref> Because the run-of the-mill person could identify with Ānanda, the Buddha could through Ānanda convey his teachings to the mass easily.{{sfn |Shaw |2006 |p=115}}{{sfn |Findly |2003 |p=379}} Ānanda's character was in many ways a contradiction to that of the Buddha: being unenlightened and someone who made mistakes. At the same time, however, he was completely devoted to service to the Buddha.{{sfn |Filigenzi |2006 |pages=270{{en dash}}1}} The Buddha is depicted in the early texts as both a father and a teacher to Ānanda, stern but compassionate. Ānanda was very fond of and attached to the Buddha, willing to give his life for him.{{sfn |Findly |2003 |page=375}} He mourned the deaths of both the Buddha and Sāriputta, with whom he enjoyed a close friendship: in both cases Ānanda was very shocked.{{sfn |Witanachchi |1965 |p=533}} Ānanda's faith in the Buddha, however, constituted more of a faith in a person, especially the Buddha's person, as opposed to faith in the Buddha's teaching. This is a pattern which comes back in the accounts which lead to the offenses Ānanda was charged with during the First Council.{{sfn |Findly |1992 |pp=261{{en dash}}3}} Moreover, Ānanda's weaknesses described in the texts were that he was sometimes slow-witted and lacked mindfulness, which became noticeable because of his role as attendant to the Buddha: this involved minor matters like deportment, but also more important matters, such as ordaining a man with no future as a pupil, or disturbing the Buddha at the wrong time.{{sfn |Findly |2003 |pp=378{{en dash}}9}} For example, one time Mahākassapa chastised Ānanda in strong words, criticizing the fact that Ānanda was travelling with a large following of young monks who appeared untrained and who had built up a bad reputation.{{sfn |Malalasekera |1960 |loc=[http://www.palikanon.com/english/pali_names/aa/aananda.htm Ānanda]}} In another episode described in a Sarvāstivāda text, Ānanda is the only disciple who was willing to teach [[ṛddhi|psychic powers]] to Devadatta, who later would use these in an attempt to destroy the Buddha. According to a Mahīśāsaka text, however, when Devadatta had turned against the Buddha, Ānanda was not persuaded by him, and voted against him in a formal meeting.<ref>{{cite journal |last1=Bareau |first1=André |author-link1=André Bareau |title=Les agissements de Devadatta selon les chapitres relatifs au schisme dans les divers Vinayapitaka |language=fr |trans-title=The Actions of Devadatta According to Chapters Related to Schism in the Various ''Vinayapitakas'' |journal=[[Ecole française d'Extrême-Orient|Bulletin de l'École française d'Extrême-Orient]] |date=1991 |volume=78 |issue=1 |pages=92, 94{{en dash}}5, 107, 109{{en dash}}10 |doi=10.3406/befeo.1991.1769 }}</ref> Ānanda's late spiritual growth is much discussed in Buddhist texts, and the general conclusion is that Ānanda was slower than other disciples due to his worldly attachments and his attachment to the person of the Buddha, both of which were rooted in his mediating work between the Buddha and the lay communities.{{sfn |Findly |2003 |p=373}}

=== Passing on the teaching ===
After the Buddha's death, some sources say Ānanda stayed mostly in the West of India, in the area of [[Kosambi|Kosambī]] ({{langx|sa|Kausambī |link=no}}), where he taught most of his pupils.{{sfn |Baruah |2000 |p=10}}{{sfn |Hirakawa |1993 |p=85}} Other sources say he stayed in the monastery at [[Veḷuvana]] ({{langx|sa|Veṇuvana|link=no}}).{{sfn |Buswell |Lopez |2013 |loc=Veṇuvanavihāra}} Several pupils of Ānanda became well-known in their own right. According to post-canonical Sanskrit sources such as the [[Divyavadana|Divyavadāna]] and the [[Asokavadana|Aśokavadāna]], before the Buddha's death, the Buddha confided to Ānanda that the latter's student Majjhantika ({{langx|sa|Madhyāntika|link=no}}) would travel to Udyāna, [[Kashmir]], to bring the teaching of the Buddha there.{{sfn |Buswell |Lopez |2013 |loc=Madhyāntika}}{{sfn |Baruah |2000 |page=8}} Mahākassapa made a prediction that later would come true that another of Ānanda's future pupils, [[Shanavasa|Sāṇavāsī]] ({{langx|sa|Śāṇakavāsī, Śāṇakavāsin or Śāṇāvasika|link=no}}), would make many gifts to the ''saṅgha'' at [[Mathura|Mathurā]], during a feast held from profits of successful business. After this event, Ānanda would successfully persuade Sāṇavāsī to become ordained and be his pupil.{{sfn |Strong |1994 |p=65}}{{sfn |Baruah |2000 |pages=8, 453}} Ānanda later persuaded Sāṇavāsī by pointing out that the latter had now made many material gifts, but had not given "[[dhammadāna|the gift of the Dhamma]]". When asked for explanation, Ānanda replied that Sāṇavāsī would give the gift of Dhamma by [[pabbajja|becoming ordained as a monk]], which was reason enough for Sāṇavāsī to make the decision to get ordained.{{sfn |Strong |1994 |p=65}}

=== Death and relics ===
<!--disabled--[[File:Xuanzang w.jpg|thumb |The Chinese pilgrim [[Xuan Zang]] visited both [[stūpa]]s (monuments) dedicated to Ānanda at the [[Rohni River|Rohīni River]]. |alt=Chinese monk with rucksack |upright=.4]]-->
[[File:Ānanda's pāranibbāna.png|thumb |Partially recovered Indian bas-relief depicting the death of Ānanda. The traditional Buddhist accounts relate that he attained [[parinibbana|final Nirvana]] in mid-air above the river [[Rohni River|Rohīni]], leaving relics for followers on both sides of the river.|alt=Relief with monk meditating at the right, and on the left, half of a skeleton, a kneeling crowned figure and a second figure holding a parasol above the crowned figure |upright=1.5]]

Though no Early Buddhist Text provides a date for Ānanda's death, according to the Chinese pilgrim monk [[Faxian]] (337{{en dash}}422 CE), Ānanda went on to live 120 years.{{sfn |Buswell |Lopez |2013 |loc=Ānanda}} Following the later timeline, however, Ānanda may have lived to 75{{en dash}}85 years.{{sfn |Baruah |2000 |p=10}} Buddhist studies scholar [[L. S. Cousins]] dated Ānanda's death twenty years after the Buddha's.<ref name="Cousins">{{cite encyclopedia |author-link1=L. S. Cousins |last=Cousins |first=L. S. |editor1-last=Skorupski |editor1-first=T. |encyclopedia=The Buddhist Forum Volume II: Seminar Papers 1988{{en dash}}90 |date=2005 |publisher=[[Routledge]] |isbn=978-1-135-75237-8 |page=30 |title=The 'Five Points' and the Origins of the Buddhist Schools |url=https://www.researchgate.net/publication/288181045 |archive-url=https://web.archive.org/web/20180917215430/https://www.researchgate.net/profile/Tadeusz_Skorupski/publication/288181045_The_Buddhist_Forum_Volume_II/links/567eba1308aebccc4e05d9f3/The-Buddhist-Forum-Volume-II.pdf |archive-date=17 September 2018 |url-status=live}}</ref>

Ānanda was teaching till the end of his life.{{sfn |Keown |2004 |page=12}} According to Mūlasarvāstivāda sources, Ānanda heard a young monk recite a verse incorrectly, and advised him. When the monk reported this to his teacher, the latter objected that "Ānanda has grown old and his memory is impaired ..." This prompted Ānanda to attain final Nirvana. He passed on the "custody of the [Buddha's] doctrine" to his pupil Sāṇavāsī<!--Witanachchi--> and left for the river Ganges.<!--both-->{{sfn |Witanachchi |1965 |pp=534{{en dash}}5}}<ref>{{cite book|title=Relics of the Buddha|author=John S. Strong|year=2007|pages=45–46|publisher=Princeton University Press |url=https://books.google.com/books?id=_KLAxmR8PZAC|isbn=978-0-691-11764-5}}</ref> However, according to Pāli sources, when Ānanda was about to die, he decided to spend his final moments in Vesālī instead, and traveled to the river [[Rohni River|Rohīni]].{{sfn |Buswell |Lopez |2013 |loc=Ānanda}} The Mūlasarvāstivāda version expands and says that before reaching the river, he met with a [[rishi|seer]] called Majjhantika (following the prediction earlier) and five hundred of his followers, who converted to Buddhism.{{sfn |Witanachchi |1965 |p=535}} Some sources add that Ānanda passed the Buddha's message on to him.{{sfn |Strong |1994 |p=65}} When Ānanda was crossing the river, he was followed by King [[Ajatashatru|Ajātasattu]] ({{langx|sa|link=no |Ajātaśatrū}}), who wanted to witness his death and was interested in his remains as relics.{{sfn |Witanachchi |1965 |p=535}}{{sfn |Buswell |Lopez |2013 |loc=Ānanda}} Ānanda had once promised Ajāsattu that he would let him know when he would die, and accordingly, Ānanda had informed him.{{sfn |Ray |1994 |page=109}} On the other side of the river, however, a group of [[Licchavi (tribe)|Licchavis]] from Vesālī awaited him for the same reason. In the Pāli, there were also two parties interested, but the two parties were the Sākiyan and the [[Koliya]]n clans instead.{{sfn |Witanachchi |1965 |p=535}}{{sfn |Buswell |Lopez |2013 |loc=Ānanda}} Ānanda realized that his death on either side of the river could anger one of the parties involved.<ref name="Vogel">{{cite journal |last1=Vogel |first1=Jean-Philippe |author-link=J. Ph. Vogel |title=Le Parinirvàna d'Ânanda, d'après un bas-relief gréco-bouddhique |language=fr |trans-title=Ānanda's Parinirvāna, According to a Greco-Buddhist Bas-relief |journal=[[Ecole française d'Extrême-Orient|Bulletin de l'École française d'Extrême-Orient]] |date=1905 |volume=5 |issue=1 |page=418 |doi=10.3406/befeo.1905.2660 }}</ref> Through a supernatural accomplishment, he therefore surged into the air to levitate and [[kasina|meditate]] in mid-air, making his body go up in fire, with his relics landing on both banks of the river,{{sfn |Witanachchi |1965 |p=535}}{{sfn |Buswell |Lopez |2013 |loc=Ānanda}} or in some versions of the account, splitting in four parts.{{sfn |Strong |1994 |p=66}} In this way, Ānanda had pleased all the parties involved.{{sfn |Witanachchi |1965 |p=535}}{{sfn |Buswell |Lopez |2013 |loc=Ānanda}} In some other versions of the account, including the Mūlasarvāstivāda version, his death took place on a barge in the middle of the river, however, instead of in mid-air. The remains were divided in two, following the wishes of Ānanda.<ref name="Higham">{{cite book |last1=Higham |first1=Charles F. W. |title=Encyclopedia of Ancient Asian Civilizations |date=2004 |publisher=[[Facts On File]] |isbn=0-8160-4640-9 |page=10 |url=https://archive.org/download/Encyclopedia-of-ancient-asian-civilzations/encyclopedia-of-ancient-asian-civilizations1.pdf |archive-url=https://ghostarchive.org/archive/20221009/https://archive.org/download/Encyclopedia-of-ancient-asian-civilzations/encyclopedia-of-ancient-asian-civilizations1.pdf |archive-date=2022-10-09 |url-status=live}}</ref>{{sfn |Witanachchi |1965 |p=535}}

Majjhantika later successfully carried out the mission following the Buddha's prediction.{{sfn |Buswell |Lopez |2013 |loc=Madhyāntika}} The latter's pupil [[Upagupta]] was described to be the teacher of King [[Ashoka|Aśoka]] (3rd century BCE).<!--9--> Together with four or five other pupils of Ānanda, Sāṇavāsī and Majjhantika formed the majority of the Second Council,<!--8, 10-->{{sfn |Baruah |2000 |pages=8{{en dash}}10}}{{sfn |Hirakawa |1993 |p=85}} with Majjhantika being Ānanda's last pupil.<!--11-->{{sfn |Baruah |2000 |page=11}} Post-canonical Pāli sources add that Sāṇavāsī had a leading role in the [[Third Buddhist Council]] as well.<ref>{{cite encyclopedia |last=Bechert |first=Heinz |author-link=Heinz Bechert |editor-last=Williams |editor-first=Paul |encyclopedia=Buddhism: Critical Concepts in Religious Studies |volume=1: Early History in South and Southeast Asia |date=2005 |orig-date=1982 |publisher=[[Routledge]] |title=The Date of the Buddha Reconsidered |isbn=0-415-33227-3 |page=69 |url=http://www.ahandfulofleaves.org/documents/Buddhism_Critical%20Concepts%20in%20Religious%20Studies_Paul-Williams_Vol_1.pdf |archive-url=https://web.archive.org/web/20151020042656/http://www.ahandfulofleaves.org/documents/Buddhism_Critical%20Concepts%20in%20Religious%20Studies_Paul-Williams_Vol_1.pdf |archive-date=20 October 2015 }}</ref> Although little is historically certain, Cousins thought it likely at least one of the leading figures on the Second Council was a pupil of Ānanda, as nearly all the textual traditions mention a connection with Ānanda.<ref name="Cousins" />

Ajāsattu is said to have built a ''stūpa'' on top of the Ānanda's relics, at the river Rohīni,<!--210--> or according to some sources, the Ganges;<!--93--> the Licchavis had also built a ''stūpa'' at their side of the river.<!--210-->{{sfn |Lamotte |1988 |pp=93, 210}} The Chinese pilgrim [[Xuan Zang]] (602{{en dash}}64 CE) later visited ''stūpas'' on both sides of the river Rohīni.<ref name="Sarao" /><ref name="Higham" /> Faxian also reported having visited ''stūpas'' dedicated to Ānanda at the river Rohīni,{{sfn |Lamotte |1988 |p=210}} but also in Mathurā.{{sfn |Jaini |2001 |page=361}}<ref name="Vogel" /> Moreover, according to the Mūlasarvāstivāda version of the [[Āgama (Buddhism)|Saṃyukta Āgama]], King Aśoka visited and made the most lavish [[offering (Buddhism)|offerings]] he ever made to a ''stūpa'':{{Quote box
| quote=
"Who in the [[Dharma (Buddhism)|Norm]] is widely versed,
:And bears its doctrines in his heart{{em dash}}
:Of the great Master's treasure Ward{{em dash}}
:An eye was he for all the world,
:Ānanda, who is passed away."
| source = [[Theragatha|''Theragāthā'']]{{sfn |Witanachchi |1965 |p=536}}
| align = left
| width = 30%
| salign = center
| author = transl. by [[C. A. F. Rhys Davids]]

}} He explained to his ministers that he did this because "[t]he body of the Tathāgata is the body of dharma(s), pure in nature. He [Ānanda] was able to retain it/them all; for this reason the offerings [to him] surpass [all others]"{{em dash}}''[[Dharmakaya|body of dharma]]'' here referred to the Buddha's teachings as a whole.<ref>{{cite encyclopedia |last1=Harrison |first1=Paul |editor1-last=Williams |editor1-first=Paul |encyclopedia=Buddhism: Critical Concepts in Religious Studies, 3: The Origins and Nature of Mahāyāna Buddhism |date=2005 |orig-date=1992 |publisher=[[Routledge]] |title=Is the Dharma-Kaya the Real "Phantom Body"? |isbn=0-415-33229-X |page=133 |url=http://www.ahandfulofleaves.org/documents/Buddhism_Critical%20Concepts%20in%20Religious%20Studies_Paul-Williams_Vol_3.pdf|archive-url=https://web.archive.org/web/20151020042443/http://www.ahandfulofleaves.org/documents/Buddhism_Critical%20Concepts%20in%20Religious%20Studies_Paul-Williams_Vol_3.pdf|archive-date=October 20, 2015}}</ref>

In Early Buddhist Texts, Ānanda had reached final Nirvana and would no longer be reborn. But, in contrast with the early texts, according to the Mahāyāna [[Lotus Sutra|Lotus Sūtra]], Ānanda would be born as a Buddha in the future. He would accomplish this slower than the present Buddha, [[Gotama Buddha]], had accomplished this, because Ānanda aspired to becoming a Buddha by applying "great learning". Because of this long trajectory and great efforts, however, his enlightenment would be extraordinary and with great splendor.{{sfn |Witanachchi |1965 |p=535}}

== Legacy ==
[[File:九天禅院 释迦牟尼佛.jpg|thumb|alt=Temple with Buddha image, flanked by Ānanda and Mahākassapa |In Mahāyāna iconography, Ānanda is often depicted flanking the Buddha at the right side, together with Mahākassapa at the left. |upright=1.4]]
Ānanda is depicted as an eloquent speaker,<ref name="Bodhi" /> who often taught about the self and about meditation.{{sfn |Findly |2003 |p=381}} There are numerous Buddhist texts attributed to Ānanda, including the ''Atthakanāgara Sutta'', about meditation methods to attain Nirvana; a version of the ''[[Bhaddekaratta Sutta]]'' ({{langx |sa|Bhadrakārātrī|italic=yes |link=no}}, {{zh |p=shanye}}), about living in the present moment;{{sfn |Buswell |Lopez |2013 |loc=Atthakanāgarasutta; Bhaddekarattasutta}}{{sfn |Norman |1983 |page=48}} the ''Sekha Sutta'', about the higher training of a disciple of the Buddha; the ''Subha Suttanta'', about the practices the Buddha inspired others to follow.{{sfn |Buswell |Lopez |2013 |loc=Sekhasutta; Subhasuttanta}} In the ''Gopaka-Mogallānasutta'', a conversation took place between Ānanda, the brahmin Gopaka-Mogallāna and the minister Vassakara, the latter being the highest official of the [[Magadha (Mahajanapada)|Magadha]] region.{{sfn |Clasquin |2013 |page=10}}{{sfn |Wijayaratna |1990 |p=153}} During this conversation, which occurred shortly after the Buddha's death,<!--10--> Vassakara asked whether it was decided yet who would succeed the Buddha. Ānanda replied that no such successor had been appointed, but that the Buddhist community took the Buddha's teaching and discipline as a refuge instead.<!--11-->{{sfn |Clasquin |2013 |pages=10{{en dash}}11}}{{sfn |Wijayaratna |1990 |p=153}} Furthermore, the ''saṅgha'' did not have the Buddha as a master anymore, but they would honor those monks who were virtuous and trustworthy.{{sfn |Wijayaratna |1990 |p=153}} Besides these ''suttas'', a section of the ''Theragāthā'' is attributed to Ānanda.<ref name="Sarao" /><ref>{{cite book |last1=Reynolds |first1=Frank |last2=Shirkey |first2=Jeff |editor1-last=Safra |editor1-first=Jacob E. |editor2-last=Aguilar-Cauz |editor2-first=Jorge |title=Britannica Encyclopedia of World Religions |date=2006 |publisher=[[Encyclopaedia Britannica]] |isbn=978-1-59339-491-2 |page=47 |url=https://www.scribd.com/document/271551819/Britannica-Encyclopedia-of-World-Religions-pdf}}</ref> Even in the texts attributed to the Buddha himself, Ānanda is sometimes depicted giving a name to a particular text, or suggesting a simile to the Buddha to use in his teachings.{{sfn |Malalasekera |1960 |loc=[http://www.palikanon.com/english/pali_names/aa/aananda.htm Ānanda]}}

In East Asian Buddhism, Ānanda is considered one of [[the ten principal disciples]].<ref>{{cite book |last1=Nishijima |first1=Gudo Wafu |last2=Cross |first2=Shodo |title=Shōbōgenzō: The True Dharma-Eye Treasury |date=2008 |publisher=[[Numata Center for Buddhist Translation and Research]] |isbn=978-1-886439-38-2 |page=32 n.119 |url=http://www.bdkamerica.org/system/files/pdf/dBET_T2582_Shobogenzo4_2008_0.pdf |archive-url=https://web.archive.org/web/20170802212016/http://www.bdkamerica.org/system/files/pdf/dBET_T2582_Shobogenzo4_2008_0.pdf |archive-date=2 August 2017 |url-status=live}}</ref> In many Indian Sanskrit and East Asian texts, Ānanda is considered the second patriarch of the lineage which transmitted the teaching of the Buddha, with Mahākassapa being the first and Majjhantika{{sfn |Buswell |Lopez |2013 |loc=Damoduoluo chan jing; Madhyāntika}} or Saṇavāsī<ref>{{cite encyclopedia |first=Albert |last=Welter |editor1-last=Buswell|editor1-first=Robert E.|title=Lineage |encyclopedia=Encyclopedia of Buddhism|date=2004|publisher=Macmillan Reference USA, [[Thomson Gale]] |isbn=0-02-865720-9|url=http://www.ahandfulofleaves.org/documents/Encyclopedia%20of%20Buddhism_2%20Vols_%20Buswell.pdf |archive-url=https://web.archive.org/web/20150912051354/http://www.ahandfulofleaves.org/documents/Encyclopedia%20of%20Buddhism_2%20Vols_%20Buswell.pdf |archive-date=September 12, 2015 |volume=2 |pages=462{{en dash}}3}}</ref> being the third. There is an account dating back from the Sarvāstivāda<!--453--> and Mūlasarvāstivāda<!--Hirakawa--> textual traditions which states that before Mahākassapa died,<!--Strong--> he bestowed the Buddha's teaching on Ānanda as a formal passing on of authority, telling Ānanda to pass the teaching on to Ānanda's pupil Saṇavāsī.<!--9-->{{sfn |Baruah |2000 |pp=9, 453}}{{sfn |Strong |1994 |page=62}} Later, just before Ānanda died, he did as Mahākassapa had told him to.{{sfn |Witanachchi |1965 |p=532}} Buddhist studies scholars [[Akira Hirakawa]] and Bibhuti Baruah have expressed skepticism about the teacher{{en dash}}student relationship between Mahākassapa and Ānanda, arguing that there was discord between the two, as indicated in the early texts.{{sfn |Baruah |2000 |p=10}}{{sfn |Hirakawa |1993 |page=85}} Regardless, it is clear from the texts that a relationship of transmission of teachings is meant, as opposed to an ''upajjhāya''{{en dash}}student relationship in a lineage of ordination: no source indicates Mahākassapa was Ānanda's ''upajjhāya''.{{sfn |Hirakawa |1993 |page=86}} In Mahāyāna iconography, Ānanda is often depicted flanking the Buddha at the right side, together with Mahākassapa at the left.{{sfn |Buswell |Lopez |2013 |loc=Er xieshi}} In Theravāda iconography, however, Ānanda is usually not depicted in this manner,<ref>{{cite book |last1=Edkins |first1=Joseph |title=Chinese Buddhism: A Volume of Sketches, Historical, Descriptive and Critical |date=2013 |publisher=[[Routledge]] |isbn=978-1-136-37881-2 |pages=42{{en dash}}3 |url=https://books.google.com/books?id=RVH_AQAAQBAJ}}</ref> and the motif of transmission of the Dhamma through a list of patriarchs is not found in Pāli sources.{{sfn |Lamotte |1988 |p=210}}
[[File:Central Asian Buddhist Monks.jpeg|thumb |upright |8th{{en dash}}9th century Chinese painting, depicting two monks dressed in [[civara|robes]] made of pieces. Pāli tradition has it that Ānanda designed the Buddhist monk's robe, based on the structure of rice fields.|alt=Painting with two monks, one with Central Asian traits, holding his index finger against his thumb; one with East Asian traits, holding his hands folded in front.]]

<!--disabled[[File:Dinastia sui, discepolo di buddha ananda, cina settentrionale, 589-618 ca..JPG|thumb |upright=.3 |Sculpture from Northern China, {{circa}} 589{{en dash}}618 CE |alt=Sculpture of a monk holding a receptacle of some sort. The robe consists of numerous patches of cloth.]]-->
Because Ānanda was instrumental in founding the ''bhikkhunī'' community, he has been honored by ''bhikkhunīs'' for this throughout Buddhist history. The earliest traces of this can be found in the writings of Faxian and Xuan Zang,{{sfn |Ambros |2016 |page=209}}<ref name="Mohr">{{cite book |first=Janet |last=Gyatso |editor1-last=Mohr |editor1-first=Thea |editor2-last=Tsedroen |editor2-first=Jampa |title=Dignity and Discipline: Reviving Full Ordination for Buddhist Nuns |date=2014 |publisher=[[Simon and Schuster]] |isbn=978-0-86171-830-6 |url=https://books.google.com/books?id=Qy8qAwAAQBAJ |chapter=Female Ordination in Buddhism: Looking into a Crystal Ball, Making a Future}}</ref> who reported that ''bhikkhunīs'' made offerings to a ''stūpa'' in Ānanda's honor during celebrations and [[uposatha|observance days]].<!--210--> On a similar note, in 5th{{en dash}}6th-century China<!--211--> and 10th-century Japan, Buddhist texts were composed recommending women to uphold the semi-monastic [[eight precepts]] in honor and gratitude of Ānanda.<!--212--> In Japan, this was done through the format of a penance ritual called ''keka'' ({{lang-zh|悔過}}).<!--214--> By the 13th century, in Japan a cult-like interest for Ānanda had developed in a number of convents,<!--217-8--> in which images<!--216--> and ''stūpas'' were used<!--216-7--> and ceremonies were held in his honor.<!--217-8--> Presently, opinion among scholars is divided as to whether Ānanda's cult among ''bhikkhunīs'' was an expression of their dependence on male monastic tradition, or the opposite, an expression of their legitimacy and independence.<!--245-6-->{{sfn |Ambros |2016 |pages=210{{en dash}}12, 214, 216{{en dash}}8, 245{{en dash}}6}}

Pāli Vinaya texts attribute the design of the Buddhist [[civara|monk's robe]] to Ānanda. As Buddhism prospered, more laypeople started to donate expensive cloth for robes, which put the monks at risk for theft. To decrease its commercial value, monks therefore cut up the cloth offered, before they sew a robe from it. The Buddha asked Ānanda to think of a model for a Buddhist robe, made from small pieces of cloth. Ānanda designed a standard robe model, based on the rice fields of Magadha, which were divided in sections by banks of earth.{{sfn |Wijayaratna |1990 |p=36}}{{sfn |Malalasekera |1960 |loc=[http://www.palikanon.com/english/pali_names/aa/aananda.htm Ānanda]}} Another tradition that is connected to Ānanda is ''[[paritta]]'' recitation. Theravāda Buddhists explain that the custom of sprinkling water during ''paritta'' chanting originates in Ānanda's visit to Vesālī, when he recited the ''Ratana Sutta'' and sprinkled water from his alms bowl.{{sfn |Buswell |Lopez |2013 |loc=Ratanasutta}}<ref>{{cite book |last1=Gombrich |first1=Richard |author-link1=Richard Gombrich |title=Buddhist Precept and Practice: Traditional Buddhism in the Rural Highlands of Ceylon |date=1995 |publisher=[[Routledge]] |isbn=978-0-7103-0444-5 |url=https://books.google.com/books?id=V3Z-dHpBsBsC |page=240}}</ref> A third tradition sometimes attributed to Ānanda is the use of [[Bodhi tree]]s in Buddhism. It is described in the text ''[[Jataka|Kāliṅgabodhi Jātaka]]'' that Ānanda planted a Bodhi tree as a symbol of the Buddha's enlightenment, to give people the chance to pay their respects to the Buddha.{{sfn |Malalasekera |1960 |loc=[http://www.palikanon.com/english/pali_names/aa/aananda.htm Ānanda]}}<ref name="Gutman">{{cite journal |last1=Gutman |first1=Pamela |last2=Hudson |first2=Bob |title=A First-Century Stele from Sriksetra |journal=[[Ecole française d'Extrême-Orient|Bulletin de l'École française d'Extrême-Orient]] |date=2012 |volume=99 |issue=1 |page=29 |doi=10.3406/befeo.2012.6151 }}</ref> This tree and shrine came to be known as the [[Ānanda Bodhi Tree]],{{sfn |Malalasekera |1960 |loc=[http://www.palikanon.com/english/pali_names/aa/aananda.htm Ānanda]}} said to have grown from a seed from the original Bodhi Tree under which the Buddha is depicted to have attained enlightenment.<ref name="Svasti" /> Many of this type of Bodhi Tree shrines in Southeast Asia were erected following this example.<ref name="Gutman" /> Presently, the Ānanda Bodhi Tree is sometimes identified with a tree at the ruins of [[Jetavana]], Sāvatthi, based on the records of Faxian.<ref name="Svasti">{{cite news |last1=Svasti |first1=Pichaya |title=The Path to Nirvana |url=https://www.bangkokpost.com/travel/tourists-and-expats/1243338/the-path-to-nirvana |archive-url=https://archive.today/20181001223111/https://www.bangkokpost.com/travel/tourists-and-expats/1243338/the-path-to-nirvana |archive-date=1 October 2018 |url-status=live |access-date=24 September 2018 |work=[[Bangkok Post]] |date=4 May 2017 |df=dmy-all }}</ref>

== In art ==

Between 1856 and 1858 [[Richard Wagner]] wrote a draft for an opera [[libretto]] based on the legend about Ānanda and the low-caste girl Prakṛti. He left only a fragmentary prose sketch of a work to be called ''[[Die Sieger]]'', but the topic inspired his later opera ''[[Parsifal (opera)|Parsifal]]''.<ref name="Wagner" /> Furthermore, the draft was used by composer [[Jonathan Harvey (composer)|Jonathan Harvey]] in his 2007 opera [[Wagner Dream]].<ref>{{cite web |title=Jonathan Harvey's Wagner Dream, Opera on 3{{nowrap| - }}BBC Radio 3 |url=https://www.bbc.co.uk/programmes/b01hdjz9 |archive-url=https://web.archive.org/web/20151107035632/http://www.bbc.co.uk/programmes/b01hdjz9 |archive-date=7 November 2015 |url-status=live |website=[[BBC]] |date=May 2012}}</ref>{{sfn |App |2011 |pp=42{{en dash}}3}} In Wagner's version of the legend, which he based on orientalist [[Eugène Burnouf]]'s translations,<!--43--> the magical spell of Prakṛti's mother does not work on Ānanda, and Prakṛti turns to the Buddha to explain her desires for Ānanda. The Buddha replies that a union between Prakṛti and Ānanda is possible, but Prakṛti must agree to the Buddha's conditions. Prakṛti agrees, and it is revealed that the Buddha means something else than she does: he asks Prakṛti to ordain as a ''bhikkhunī'', and live the celibate life as a kind of sister to Ānanda. At first, Prakṛti weeps in dismay, but after the Buddha explains that her current situation is a result of [[karma (Buddhism)|karma]] from her previous life, she understands and rejoices in the life of a ''bhikkhunī''.{{sfn |App |2011 |pages=33{{en dash}}4, 43}} Apart from the spiritual themes, Wagner also addresses the faults of the caste system by having the Buddha criticize it.<ref name="Wagner">{{cite journal |date=10 August 1889 |orig-date=1856 |journal=The Musical World |volume=69 |issue=32 |page=531 |title=Sketch of Wagner's 'Die Sieger' |first=R. |last=Wagner |author-link=Richard Wagner |url=https://www.proquest.com/docview/7726227 |archive-url=https://web.archive.org/web/20181001222537/https://search.proquest.com/openview/3cbd37e266b00c7d |archive-date=1 October 2018|id={{ProQuest|7726227}} }}</ref>

Drawing from [[Schopenhauer]]'s philosophy, Wagner contrasts desire-driven salvation and true spiritual salvation: by seeking deliverance through the person she loves, Prakṛti only affirms her ''[[will to live]]'' ({{langx|de|Wille zum Leben|italic=yes}}), which is blocking her from attaining deliverance. By being ordained as a ''bhikkhunī'' she strives for her spiritual salvation instead. Thus, the early Buddhist account of Mahāpajāpati's ordination is replaced by that of Prakṛti. According to Wagner, by allowing Prakṛti to become ordained, the Buddha also completes his own aim in life: "[H]e regards his existence in the world, whose aim was to benefit all beings, as completed, since he had become able to offer deliverance{{em dash}}without mediation{{em dash}}also to woman."{{sfn |App |2011 |pages=34{{en dash}}5 |ps=:"... und somit seine erlösenden, allen Wesen zugewendeten Weltlauf als volendet ansieht, da er auch dem Weibe{{em dash}}unmittelbar{{em dash}}die Erlösung zusprechen konnte."}}

The same legend of Ānanda and Prakṛti was made into a short prose play by the Indian poet [[Rabindranath Tagore]], called ''Chandalika''. ''Chandalika'' deals with the themes of spiritual conflict, caste and social equality,<!--Jain--> and contains a strong critique of Indian society.<!--Chowdurie--> Just like in the traditional account, Prakṛti falls in love with Ānanda, after he gives her self-esteem by accepting a gift of water from her. Prakṛti's mother casts a spell to enchant Ānanda. In Tagore's play, however, Prakṛti later regrets what she has done and has the spell revoked.<!--Jain--><ref>{{cite journal |last=Jain |first=R. |year=2016 |title=Tagore's Drama Synthesis of Myths, Legends and Folklores: A Medium of Social Reformation |journal=Dialogue{{nowrap| –}} A Journal Devoted to Literary Appreciation |volume=12 |issn=0974-5556 |issue=1 |url=http://dialoguethejournal.mripub.com/index.php/dailogue/article/view/39/39 |archive-url=https://web.archive.org/web/20181002065014/http://dialoguethejournal.mripub.com/index.php/dailogue/article/view/39/39 |archive-date=2 October 2018 |page=71 |access-date=1 October 2018 |df=dmy-all }}</ref><ref>{{cite news |last1=Chowdurie |first1=Tapati |title=Quenching Prakriti's Thirst... |url=https://www.thehindu.com/entertainment/dance/quenching-prakritis-thirst/article18261076.ece |archive-url=https://web.archive.org/web/20181001222603/https://www.thehindu.com/entertainment/dance/quenching-prakritis-thirst/article18261076.ece |archive-date=1 October 2018 |url-status=live |access-date=24 September 2018 |work=[[The Hindu]] |date=27 April 2017}}</ref>
==References==
===Notes===
{{reflist |group=note |30em}}
=== Citations ===
{{reflist |20em}}

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{{refend}}

== External links ==
* [https://archive.org/details/TheGreatDisciplesOfTheBuddhaAnandaMsSylviaBay2008Apr6 Talk about Ānanda given by Singaporean Buddhist teacher Sylvia Bay, in 2008]
* [https://www.accesstoinsight.org/lib/authors/hecker/wheel273.pdf Ānanda: Guardian of the Dhamma by Hellmuth Hecker, accounts from the Pāli Canon], [https://web.archive.org/web/20180926014540/https://www.accesstoinsight.org/lib/authors/hecker/wheel273.pdf archived] from the original on 26 September 2018

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{{s-ttl|title=[[Lineage (Buddhism)|Chan and Zen lineages]]<br /><small>(According to the [[Zen]] schools of China and Japan)</small>|years=}}
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{{Gautama Buddha}}
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[[Category:Foremost disciples of Gautama Buddha]]
[[Category:Family of Gautama Buddha]]
[[Category:Arhats]]
[[Category:Year of birth unknown]]
[[Category:Buddhist councils]]
[[Category:5th-century BC Buddhist monks]]
[[Category:Buddhist patriarchs]]
[[Category:Shakyas]]
[[Category:Year of death uncertain]]