Pindola Bharadvaja
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link: http://en.wikipedia.org/wiki/Pindola_Bharadvaja
Venerable Pindola
Pindola (Binzuru) statue in Mitsu-tera Temple, Osaka, Japan
Other name(s) Pindola Bharadvaja
Religious career
Teacher Buddha
According to the earliest Indian sutra's Pindola Bharadvaja was one of four Arhats asked by the Buddha to remain in the world to propagate Buddhist law (Dharma).
Each of the four was associated with one of the four compass directions.
Pindola is said to have excelled in the mastery of occult and psychic powers.
Pindola is said to have excelled in the mastery of occult and psychic powers.
He was once remonstrated by Buddha for misusing his powers to impress simple, ignorant people.[1]
Along with Ananda, Pindola preached to the women of Udena's palace at Kosambi on two different occasions.[2]
In later centuries, the number of Arhats increases from four to Sixteen Arhats, then later on to 18.
Along with Ananda, Pindola preached to the women of Udena's palace at Kosambi on two different occasions.[2]
In later centuries, the number of Arhats increases from four to Sixteen Arhats, then later on to 18.
In Tibetan Thangka paintings depicting the 18 Arhats, Pindola Bharadvaja is usually depicted holding a book and begging bowl.
In Japan
In Japan, Pindola is called Binzuru (賓頭盧), a short form of Bindora Baradaja (賓度羅跋囉惰闍), and is arguably the most popular of all the Arhats.
In Japan, Pindola is called Binzuru (賓頭盧), a short form of Bindora Baradaja (賓度羅跋囉惰闍), and is arguably the most popular of all the Arhats.
The monastery refectory near Todaiji Temple at Nara has a large wooden statue of Binzuru, depicting him seated in the lotus position.
Statues of him are usually well worn, since the faithful follow the custom of rubbing a part of the effigy corresponding to the sick parts of their bodies, as he is reputed to have the gift of healing.
Nagano, whose Zenkoji temple also hosts a well-worn Binzuru statue, stages a yearly Binzuru festival.
He is also very frequently offered red and white bibs and children's caps to watch over the health of babies, so that his statue is often decked in rags.
He is also very frequently offered red and white bibs and children's caps to watch over the health of babies, so that his statue is often decked in rags.
He is represented in painting as an old man seated on a rock, holding in his hand a sort of sceptre (a Japanese shaku), or a sutra box and a feather fan.
All the other Arahants are usually worshipped in Japan in his person.[3]
Link: http://www.rigpawiki.org/index.php?title=Pindola_Bharadvaja
Born into a family of royal chaplains, he found no meaning in this life. Seeing the gifts and favours that were bestowed on the Buddha's disciples he had decided to become a monk.
At first he was very greedy, and went about with a large alms bowl, however, following the Buddha's personal advice he conquered his greed and lived strictly on whatever he received and soon became an arhat.
He constantly showed his gratitude to the Buddha by obeying his words and working only for the benefit of others.
Pindola Bharadvaja lives in a mountain cave on the eastern continent (Purvavideha) with 1,000 arhats.
Pindola Bharadvaja lives in a mountain cave on the eastern continent (Purvavideha) with 1,000 arhats.
He carries a scripture in his right hand and an alms bowl in his left which he uses to aid those in the lower realms, conferring wisdom and granting wishes, protecting from misfortune.
http://www.palikanon.com/english/pali_names/pu/pindola.htm
Pindola Sutta
The Buddha explains to some monks at the Ghositārāma that Pindola Bhāradvāja had realized truth through having cultivated three controlling faculties: mindfulness, concentration, and insight. These accomplish the destruction of birth, old age, and death. S.v.224f.
Pindola Bhāradvāja
The son of the chaplain of King Udena of Kosambī. He belonged to the Bhāradvājagotta. He learnt the Vedas and became a successful teacher, but, finding his work distasteful, he went to Rājagaha. There he saw the gifts and favours bestowed on the Buddha's disciples and joined the Order. He was very greedy, and went about with a large bowl made of dried gourd, which he kept under his bed at night and which made a scraping sound when touched; but the Buddha refused to allow him a bag for it until it should be worn down by constant contact.
The son of the chaplain of King Udena of Kosambī. He belonged to the Bhāradvājagotta. He learnt the Vedas and became a successful teacher, but, finding his work distasteful, he went to Rājagaha. There he saw the gifts and favours bestowed on the Buddha's disciples and joined the Order. He was very greedy, and went about with a large bowl made of dried gourd, which he kept under his bed at night and which made a scraping sound when touched; but the Buddha refused to allow him a bag for it until it should be worn down by constant contact.
Later he followed the Buddha's advice, conquered his intemperance in diet, and became an arahant.
He then announced before the Buddha his readiness to answer the questions of any doubting monks, thus uttering his "lion's roar." The Buddha declared him chief of the "lion roarers." (A.i.23; AA.i.112f.; ThagA.i.245f.; UdA. 252; SA.iii.26). The Udāna (iv.6) contains the praise uttered by him of the Buddha, because of his perfected self mastery.
Pindola was in the habit of taking his siesta in Udena's park at Kosambī. (He had been king in a former birth and had spent many days in that park.)
One day Udena's women, who had come to the park with him, left him asleep and crowded round Pindola to hear him preach. Udena, noticing their absence, went in search of them, and, in his anger, ordered a nest of red ants to be put on Pindola's body.
But Pindola vanished and returned to Sāvatthi, where the Buddha related the Mahānāga Jātaka* and also the Guhatthaka Sutta (SNA.ii.514f).
Later, (S.iv.110f.; SA.iii.26) we find Udena consulting him at the same spot and following his advice regarding the control of the senses.
* J.iv.375 ff.; SA.iii.26 says that when the king went to fetch the red ants from an asoka tree, the ants fell on him and started to sting him. The women, under pretence of helping him, picked up the ants that fell from him and replaced them on his body, because they were angry at his rudeness to Pindola.
* J.iv.375 ff.; SA.iii.26 says that when the king went to fetch the red ants from an asoka tree, the ants fell on him and started to sting him. The women, under pretence of helping him, picked up the ants that fell from him and replaced them on his body, because they were angry at his rudeness to Pindola.
In the Vinaya (Vin.ii.110f.; the story is given in greater detail at DhA.iii.201ff.; see also J.iv.263) we find the Buddha rebuking Pindola for performing a cheap miracle.
The setthi of Rājagaha had placed a sandal wood bowl on a high pole and challenged any holy person to bring it down.
Pindola heard of this and, at Moggallāna's suggestion, rose in the air by magic power and brought it down.
The Buddha blamed him for using his great gifts for an unworthy end.
The bowl was given to the monks to be ground into sandal paste.
In the time of Padumuttara Buddha, Pindola had been a lion in Himavā.
The Buddha visited the lion in his cave, who waited on him for seven days, paying him great honour.
Later, the lion died and was reborn inHamsavatī, where he heard the Buddha preach and declare one of his disciples chief of the "lion roarers."
Eight kappas ago he was a king named Paduma. AA.i.111f.; Ap.i.50f.; ThagA.i.244f.; the last seems to identify him with Piyālaphaladāyaka of the Apadāna. (ii.444).
The Theragāthā contains two verses (vs.123 4) of Pindola, uttered by him to a former friend, to convince him that he was no longer greedy and self-seeking. The Milindapañha (pp. 398, 404) contains two other verses not traced elsewhere.
Dhammapāla says (UdA.252; see also SA.iii.26) that Pindola was so called because he entered the Order from love of food (pindam ulamāno pariyesamāno pabbajito ti, Pindolo)
The Theragāthā contains two verses (vs.123 4) of Pindola, uttered by him to a former friend, to convince him that he was no longer greedy and self-seeking. The Milindapañha (pp. 398, 404) contains two other verses not traced elsewhere.
Dhammapāla says (UdA.252; see also SA.iii.26) that Pindola was so called because he entered the Order from love of food (pindam ulamāno pariyesamāno pabbajito ti, Pindolo)
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