1. Veḷuvana.– A park near Rājagaha, the pleasure garden of Bimbisāra. When the Buddha first visited Rājagaha, after his Enlightenment, he stayed at the Laṭṭhivanuyyāna.¹ The day after his arrival, he accepted the king’s invitation to a meal at the palace, at the end of which the king, seeking a place for the Buddha to live — “Not too far from the town, not too near, suitable for coming and going, easily accessible to all people, by day not too crowded, by night not exposed to noise and clamour, clean of the smell of people, hidden from men and well fitted to seclusion,” — decided on Veḷuvana, and bestowed it on the Buddha and the Saṅgha. This was the first monastery (ārāma) accepted by the Buddha, and a rule was passed allowing monks to accept such a park.² This was the only monastery in Jambudīpa, the dedication of which was accompanied by a tremor of the earth. It was the dedication of Veḷuvana that was quoted as precedent by Mahinda, when he decided to accept the Mahāmeghavana, at Anurādhapura, from Devānampiyatissa.³
The Buddha at once went to stay there, and it was during this stay that Sāriputta and Moggallāna joined the Order.⁴
Kalandakanivāpa (q.v.) is the place nearly always mentioned as the spot where the Buddha stayed in Veḷuvana. There many Vinaya rules were passed — e.g., on the keeping of the Rains Retreat (vassa),⁵ the use of food cooked in the monastery,⁶ the picking-
During the Buddha’s stay at Veḷuvana, Dabba Mallaputta, at his own request, was appointed regulator of lodgings and assigner of meals,¹³ and Sāriputta and Moggallāna brought back the five hundred monks whom Devadatta had enticed away to Gayāsīsa.¹⁴ The Buddha spent the second, third and fourth Rains Retreats (vassa) at Veḷuvana.¹⁵ It was a very peaceful place, and monks, who had taken part in the first Convocation, rested there, in Kalandakanivāpa, after their exertions. It was there that they met Purāṇa, who refused to acknowledge the authenticity of their recital.¹⁶
Numerous Jātaka stories were taught at Veḷuvana — e.g., Asampadāna, Cūḷadhammapāla, Cūḷahaṃsa (No.502), Cūḷahaṃsa (No.533), Cūḷanandiya, Dadhivāhana, Dhammadhaja, Dīpi, Dubbhiyamakkaṭa, Dummedha, Giridatta, Godhā, Guttila, Haritamaṇḍūka, Jambuka, Jambukhādaka, Kāḷabāhu, Kandagalaka, Kukkuṭa, Kumbhila, Kuruṅgamiga (No.21), Kuruṅgamiga (No.206), Lakkhaṇa, Laṭukika, Mahākapi (No.516), Mahāhaṃsa, Mahiḷāmukha, Maṅgala, Maṇicora, Manoja, Mūsika, Nigrodha, Parantapa, Pucimaṇḍa, Rohaṇamiga, Romaka, Rurumigarāja, Sabbadāṭha, Saccaṃkira, Sāliya, Sañjīva, Sarabhaṅga, Sīlavanāgarāja, Siṅgāla, (No.113), Siṅgāla (No.143), Suvaṇṇakakkaṭa, Tayodhamma, Thusa, Ubhatobhaṭṭha, Upahāna, Upasāḷaka, Vānara, Vānarinda, Vinīla, and Viroca. Most of these refer to Devadatta, some to Ajātasattu, and some to Ānanda’s attempt to sacrifice his life for the Buddha.
The books mention, in addition, various suttas that were taught there. Among those who visited the Buddha at Veḷuvana were several devaputtas: Dīghalaṭṭhi, Nandana, Candana, Sudatta, Subrahmā; Asama with Sahali, Nīka, Akoṭaka, Vegabbhari, and Māṇavagāmiya; also the Dhanañjāni brahmin; Akkosaka-
It is said that Māra visited Veḷuvana several times ²² in order to work his will on the Buddha. The Buddha was there when three of the monks committed suicide — Vakkali, Godhika, and Channa — and he had to pronounce them free from blame. News was brought to the Buddha, at Veḷuvana, of the illness of three of his disciples — Assaji, Moggallāna, and Dīghāvu — and he set out to visit them and comfort them with talks on the doctrine. Near Veḷuvana was a wanderer’s park (paribbājakārāma), where the Buddha sometimes went with some of his disciples in the course of his almsrounds. Two of his discussions there are recorded in the Cūḷa° and Mahāsakuludāyi Suttas.
Veḷuvana was so called because it was surrounded by bamboos (veḷu). It was surrounded by a wall, eighteen cubits high, holding a gateway and towers.²⁵
It is said that, after death, Vassakāra was born as a monkey in Veḷuvana and answered to his name. He had been told during his lifetime that this destiny awaited him, and therefore took the precaution of seeing that the place was well supplied with fruit trees.³⁰
2. Veḷuvana.– A bamboo grove in Kajaṅgala, where the Buddha once stayed. The disciples of Kajaṅgala, having questioned the Kajaṅgalā-
4. Veḷuvana.– A monastery in Sri Lanka, built by Aggabodhi II. It was given by him to the Sāgalikā.³⁴ It probably lay between Anurādhapura and Manihīra, and Saṅghatissa once lay in hiding there disguised as a monk.³⁵ Jetthatissa III gave to the vihāra the village of Kakkalavitthi.³⁶
5. Veḷuvana.– A monastery erected by Parakkamabāhu I in the suburb of Vijita in Pulatthipura. It consisted of three image houses, each three storeys high, a thūpa, a cloister, a two-
² Vin.i.39 f; according to BuA. (19; cf. ApA.i.75) the earth trembled when the water — poured over the Buddha’s hand by Bimbisāra in dedication of Veḷuvana — fell on the earth.
⁷ Vin.i.212. When there is a shortage of food, fallen fruit in the forest may be picked up by himself (sāmaṃ gahetvā), brought back (haritvā) from there, then offered by a lay person or novice. In my opinion the fruit cannot be picked as that would be an offence to be confessed (ed.)
¹³ Vin.ii.74. The Buddha was at Veḷuvana when Dabba also “decided” to die. He went there to take leave of the Buddha, Ud.viii.9. (I don’t think Arahants “decide” when they will die — though some may know beforehand when their life-
²⁰ Sāriputta is mentioned as having held discussions there with, among others, Candikāputta and Lāḷudāyī. A discourse taught by Mahā-
³⁷ Cv.lxxiii.152, lxxviii.87 f; see also Cv.Trs.ii.113, n.1
References in the notes are to the Pāḷi texts of the PTS. In the translations, these are usually printed in the headers near the spine, or in square brackets in the body of the text, thus it would be iii 7 in the spine or  in the text. References to the Commentaries are usually suffixed with A for Aṭṭhakathā (DA, MA, SNA, etc.) but references to the Jātaka Commentary are given as J, not JA, which would normally be used, as that is reserved for the Journal Asiatic.