1. Jetavana.-A park in Sāvatthi, in which was built the Anāthapindikārāma. When the Buddha accepted Anāthapindika's invitation to visit Sāvatthi the latter, seeking a suitable place for the Buddha's residence, discovered this park belonging to Jetakumāra (MA.i.471 says it was in the south of Sāvatthi). When he asked to be allowed to buy it, Jeta's reply was: "Not even if you could cover the whole place with money." Anāthapindika said that he would buy it at that price, and when Jeta answered that he had had no intention of making a bargain, the matter was taken before the Lords of Justice, who decided that if the price mentioned were paid, Anāthapindika had the right of purchase. Anāthapindika had gold brought down in carts and covered Jetavana with pieces laid side by side. (This incident is illustrated in a bas-relief at the Bharhut Tope; see Cunningham - the Stūpa of Bharhut, Pl.lvii., pp.84-6). The money brought in the first journey was found insufficient to cover one small spot near the gateway. So Anāthapindika sent his servants back for more, but Jeta, inspired by Anāthapindika's earnestness, asked to be allowed to give this spot. Anāthapindika agreed and Jeta erected there a gateway, with a room over it. Anāthapindika built in the grounds dwelling rooms, retiring rooms, store rooms and service halls, halls with fireplaces, closets, cloisters, halls for exercise, wells, bathrooms, ponds, open and roofed sheds, etc. (Vin.ii.158f).

It is said (MA.i.50; UdA.56f) that Anāthapindika paid eighteen crores for the purchase of the site, all of which Jeta spent in the construction of the gateway gifted by him. (The gateway was evidently an imposing structure; see J.ii.216).

Jeta gave, besides, many valuable trees for timber. Anāthapindika himself spent fifty-four crores in connection with the purchase of the park and the buildings erected in it.

The ceremony of dedication was one of great splendour. Not only Anāthapindika himself, but his whole family took part: his son with five hundred other youths, his wife with five hundred other noble women, and his daughters Mahā Subhaddā and Cūla Subhaddā with five hundred other maidens. Anāthapindika was attended by five hundred bankers. The festivities in connection with the dedication lasted for nine months (J.i.92ff).

Some of the chief buildings attached to the Jetavana are mentioned in the books by special names, viz., Mahāgandhakuti, Kaverimandalamāla, Kosambakuti and Candanamāla. SNA.ii.403. Other buildings are also mentioned - e.g., the Ambalakotthaka-āsanasālā (J.ii.246). According to Tibetan sources the vihāra was built according to a plan sent by the devas of Tusita and contained sixty large halls and sixty small. The Dulva also gives details of the decorative scheme of the vihāra (Rockhill: op. cit.48 and n.2).

All these were built by Anāthapindika; there was another large building erected by Pasenadi and called the Salalaghara (DA.ii.407). Over the gateway lived a guardian deity to prevent all evildoers from entering (SA.i.239). Just outside the monastery was a rājayatana-tree, the residence of the god Samiddhisumana (Mhv.i.52f; MT 105; but see DhA.i.41, where the guardian of the gateway is called Sumana).

In the grounds there seems to have been a large pond which came to be called the Jetavanapokkharanī. (AA.i.264; here the Buddha often bathed (J.i.329ff.). Is this the Pubbakotthaka referred to at A.iii.345? But see S.v.220; it was near this pond that Devadatta was swallowed up in Avīci (J.iv.158)).

The grounds themselves were thickly covered with trees, giving the appearance of a wooded grove (arañña) (Sp.iii.532). On the outskirts of the monastery was a mango-grove (J.iii.137). In front of the gateway was the Bodhi-tree planted by Anāthapindika, which came later to be called the Anandabodhi (J.iv.228f). Not far from the gateway was a cave which became famous as the Kapallapūvapabbhāra on account of an incident connected with Macchariyakosiya (J.i.348).

Near Jetavana was evidently a monastery of the heretics where Ciñcāmānavikā spent her nights while hatching her conspiracy against the Buddha. (DhA.iii.179; behind Jetavana was a spot where the Ajivakas practised their austerities (J.i.493). Once the heretics bribed Pasenadi to let them make a rival settlement behind Jetavana, but the Buddha frustrated their plans (J.ii.170)).

There seems to have been a playground just outside Jetavana used by the children of the neighbourhood, who, when thirsty, would go into Jetavana to drink (DhA.iii.492). The high road to Sāvatthi passed by the edge of Jetavana, and travellers would enter the park to rest and refresh themselves (J.ii.203, 341; see also vi.70, where two roads are mentioned).

According to the Divyāvadāna (Dvy.395f), the thūpas of Sāriputta and Moggallāna were in the grounds of Jetavana and existed until the time of Asoka. Both Fa Hien (Giles: p.33ff) and Houien Thsang (Beal.ii.7ff) give descriptions of other incidents connected with the Buddha, which took place in the neighbourhood of Jetavana - e.g., the murder of Sundarikā, the calumny of Ciñcā, Devadatta's attempt to poison the Buddha, etc.

The space covered by the four bedposts of the Buddha's Gandhakuti in Jetavana is one of the four avijahitatthānāni; all Buddhas possess the same, though the size of the actual vihāra differs in the case of the various Buddhas. For Vipassī Buddha, the setthi Punabbasumitta built a monastery extending for a whole league, while for Sikhī, the setthi Sirivaddha made one covering three gavutas. The Sanghārāma built by Sotthiya for Vessabhū was half a league in extent, while that erected by Accuta for Kakusandha covered only one gāvuta. Konagamana's monastery, built by the setthi Ugga, extended for half a gāvuta, while Kassapa's built by Sumangala covered sixteen karīsas. Anāthapindika's monastery covered a space of eighteen karīsas (BuA.2, 47; J.i.94; DA.ii.424).

The Buddha spent nineteen rainy seasons in Jetavana (DhA.i.3; BuA.3; AA.i.314). It is said that after the Migāramātupāsāda came into being, the Buddha would dwell alternately in Jetavana and Migāramātupāsāda, often spending the day in one and the night in the other (SNA.i.336).

According to a description given by Fa Hien (Giles, pp.31, 33), the vihāra was originally in seven sections (storeys?) and was filled with all kinds of offerings, embroidered banners, canopies, etc., and the lamps burnt from dusk to dawn.

One day a rat, holding in its mouth a lamp wick, set fire to the banners and canopies, and all the seven sections were entirely destroyed. The vihāra was later rebuilt in two sections. There were two main entrances, one on the east, one on the west, and Fa Hsien found thūpas erected at all the places connected with the Buddha, each with its name inscribed.

The vihāra is almost always referred to as Jetavane Anāthapindikassa ārāma. The Commentaries (MA.ii.50; UdA.56f, etc.) say that this was deliberate (at the Buddha's own suggestion pp.81-131; Beal: op. cit., ii.5 and Rockhill: p.49), in order that the names of both earlier and later owners might be recorded and that people might be reminded of two men, both very generous in the cause of the Religion, so that others might follow their example. The vihāra is sometimes referred to as Jetārāma (E.g., Ap.i.400).

In the district of Saheth-Mabeth, with which the region of Sāvatthi is identified, Saheth is considered to be Jetavana (Arch. Survey of India, 1907-8, pp.81-131).

2. Jetavana.-A monastery in Anurādhapura, situated in the Jotivana and founded by Mahāsena at the instigation of a monk named Tissa of the Dakkhinārāma. The monks of the Mahāvihāra protested against this and Jetavana was later given to them (Mhv.xxxvii.32ff). Attached to the vihāra is a large thūpa. The work was completed by Sirimeghavanna (Cv.xxxvii.65). Dāthàpabhuti held in the vihāra the ceremony in honour of the Dhammadhātu (Cv.xli.40; also Cv.Trs.i.55, n.2), while Mahānāga gave to it the village of Vasabha in Uddhagāma and three hundred fields, to ensure a permanent supply of rice gruel to the monks (Cv.xli.97f). Aggabodhi II. crowned the thūpa with a lightning conductor (cumbata) (Cv.xlii.66), Jetthatissa I. gave for its maintenance the village of Gondigāma (Cv.xliv.97), and Aggabodhi III. bestowed on it the Mahāmanikagāma (Cv.xliv.121). Potthasāta, senāpati of Aggabodhi IV., built in the vihāra the Aggabodhi-parivena (Cv.xlvi.22), and Aggabodhi IX. made a golden image to be placed in the shrine-room (Cv.xlix.77).

Sena I. erected in the monastery grounds a mansion of several storeys (Cv., l.65). Kassapa V. gave a village for the maintenance of the refectory (Cv.lii.59), while four officials of Mahinda IV. built four parivenas attached to the vihāra (Cv.liv.49).

The monks of Jetavana, though nominally forming part of the Mahāvihāra fraternity, held divergent views in regard to the teachings of the Buddha, and were considered as a separate sect (the Sāgaliyas) till Parakkamabāhu 1. united all the fraternities (Cv.lxxviii.22).

The thūpa at Jetavana was restored by Parakkamabāhu I. to a height of two hundred and ten feet (Cv.lxxviii.98).

3. Jetavana.-A monastery in Pulatthipura, built by Parakkamabāhu I. It included the building which housed the Tivanka image (Cv.lxxviii.32, 47). The Nammadā Canal flowed through the grounds of Jetavana. Ibid., lxxix.48. See also Cv.Trs.ii.105, n.5.

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