Different in Body but One in Mind

After exclaiming these verses, the Buddha then left Kosambi and wandered on. He visited briefly with a disciple named Bhagu who was living alone peacefully at a nearby village. Then the Buddha moved on to the Eastern Bamboo Park where he found the monks Aniruddha, Nandiya, and Kimbila living together in harmony. Apparently they were living in seclusion as the park-keeper asked the Buddha not to disturb them. Aniruddha however, overheard this and informed the park-keeper that this was his teacher and he was more than welcome. Note that this incident shows that the Buddha was indistinguishable in outward appearance from any other monk. The Buddha was then made welcome by all three and what follows provides a wonderful example of how people can live together in harmony.

Now on that occasion the venerable Aniruddha, the venerable Nandiya, and the venerable Kimbila were living at the Eastern Bamboo Park. The park keeper saw the Blessed One coming in the distance and told him: “Do not enter this park, recluse. There are three clansmen here seeking their own good. Do not disturb them.

The venerable Aniruddha heard the park keeper speaking to the Blessed One and told him: “Friend park keeper, do not keep the Blessed One out. It is our Teacher, the Blessed One, who has come.” Then the venerable Aniruddha went to the venerable Nandiya and the venerable Kimbila and said: “Come out, venerable sirs, come out! Our Teacher, the Blessed One, has come.”

Then all three went to meet the Blessed One. One took his bowl and outer robe, one prepared a seat, and one set out water for washing the feet. The Blessed One sat down on the seat made ready and washed his feet. Then those three venerable ones paid homage to the Blessed One and sat down at one side, and the Blessed One said to them: “I hope you are all keeping well, Anirudda, I hope you are comfortable, I hope you are not having trouble getting almsfood.”

“We are keeping well, Blessed One, we are comfortable, and we are not having any trouble getting almsfood.”

“I hope, Aniruddha, that you are all living in concord, with mutual appreciation, without disputing, blending like milk and water, viewing each other with kindly eyes.”

“Surely, venerable sir, we are living in concord, with mutual appreciation, without disputing, blending like milk and water, viewing each other with kindly eyes.” (Ibid, pp. 1010-1011)

The Buddha could see for himself that Aniruddha and his two companions were living in harmony and showing great consideration and kindness to each other as well as to their honored guest. They had done what the monks of Kosambi could not. The Buddha asked them how they did it.

“But Aniruddha, how do you live thus?”

“Venerable sir, as to that, I think thus: ‘It is a gain for me, it is a great gain for me that I am living with such companions in the holy life.’ I maintain bodily acts of loving-kindness towards these venerable ones both openly and privately; I maintain verbal acts of loving-kindness towards them both openly and privately; I maintain mental acts of loving-kindness towards them both openly and privately. I consider: ‘Why should I not set aside what I wish to do and do what these venerable ones wish to do?’ Then I set aside what I wish to do and do what these venerable ones wish to do. We are different in body, venerable sir, but one in mind.’ (Ibid, p. 1011)

Aniruddha’s answer repeats the first three of the six memorable qualities that the Buddha had earlier taught to the monks at Kosambi. Here we see the result of putting this teaching into practice – Aniruddha and his companions are able to live “different in body…but one in mind.” This principle does not mean that they forego their individuality for an enforced conformism or doctrinal party line. Rather, it means that they deliberately cultivate an attitude of appreciation, kindness, and consideration for each other. What they forego is egoism and selfishness in order to foster harmony and cooperation. The Buddha then asks them about the quality of their life and practice together.

“Good, good, Aniruddha. I hope that you all abide diligent, ardent, and resolute.”

“Surely, venerable sir, we abide diligent, ardent, and resolute.”

“But, Aniruddha, how do you abide thus?”

“Venerable sir, as to that, whichever of us returns first from the village with almsfood prepares the seats, sets out the water for drinking and for washing, and puts the refuse bucket in its place. Whichever of us returns last eats any food left over, if he wishes; otherwise he throws it away where there is no greenery or drops it into water where there is no life. He puts away the seats and the water for drinking and for washing. He puts away the refuse bucket after washing it, and he sweeps out the refectory. Whoever notices that the pots of water for drinking, washing, or the latrine are low or empty takes care of them. If they are too heavy for him, he calls someone else by a signal of the hand and they move it by joining hands, but because of this we do not break out into speech. But every five days we sit together all night discussing the Dharma. That is how we abide diligent, ardent, and resolute.” (Ibid, pp. 1011-1012)

 Aniruddha explains how he and his companions share not only their resources but also make sure that everyone shares responsibility for the chores and tasks that need to be done. They also do not engage in unnecessary talking, but do make sure that every five days they discuss the Dharma together. Behind the drivers on the buses in San Francisco is a sign that reads “Information gladly given, but safety requires avoiding unnecessary conversation.” This means that the drivers will tell you about their route and what stops they will make, but one is not to pester them with general questions about the city or gossip with them when they need to keep their attention on driving the bus. In the same way, when living with others for the sake of spiritual practice one should not be engaging in gossip or complaints or idle trivia but should concentrate on the task at hand. Discussing and clarifying the meaning of the Dharma and the fine points of practice is important and even necessary. This information should be gladly given and pondered at the right times. Those not living a monastic life or engaged in a retreat should not be so taciturn perhaps. With one’s family, friends, and co-workers we should certainly be sociable and not silent, but even then we should be mindful of the kind of talk we engage in, refraining from lying, harsh or abusive speech, malicious gossip, slander, sniping, boasting, or criticism that is not constructive. Instead, we should try to engage in speech that is truthful, pleasant, to the point, edifying, and conducive to good feelings between people. This is a very difficult practice of course, and one that requires constant vigilance and self-reflection – and also frequent apologies when we almost invariably lapse into various forms of wrong speech. This is why even those who are not monastics or full-time religious practitioners like Aniruddha and his friends, should come together once a week or so to discuss the Dharma for mutual encouragement and edification.