A monastery in Kosambí, built by Ghosita (Ghosaka, q.v.) for the use of the Buddha and the monks. The Buddha often stayed there during his visits to Kosambí and numerous incidents are mentioned in the books in connection with the monastery. It was because of a dispute between two monks of the Ghositáráma, one expert in the Vinaya and one in the Dhamma, that the first schism arose in the Order, driving the Buddha himself to seek quiet in the Párileyyaka forest. Vin.i.337f; M.i.320; DhA.i.44ff; the Kosambí monks were evidently somewhat peculiar (see Vin.iv.197).
Even at other times the Buddha seems to have sought solitude in this forest during his sojourns at the Ghositáráma (See, e.g., S.iii.96f). It was here that the Buddha decreed the ukkhepaniyakamma for Channa, who refused to acknowledge and atone for his offences (Vin.ii.21f), and here that he laid down the procedure in that connection to be followed. Devadatta was at Ghositáráma when he first conceived the idea of using Ajátasattu for his own ends (Vin.ii.184f). The Buddha was there at the time and it is said that the devaputta Kakudha appeared before Mahá-Moggallána to warn him of Devadatta's schemes. The information was reported to the Buddha, who warned Moggallána not to pass it on to others. The Buddha then proceeded to tell Moggallána of the five kinds of teachers which appear in the world (A.iii.122f). Ananda is several times spoken of as staying in the Ghositáráma, sometimes with the Buddha, sometimes alone. On one such occasion he asks the Buddha why women should suffer from certain disabilities as compared with men (A.ii.82). And again (A.iii.132f), what are the circumstances which conduce to ease (phásuvihára) in the case of monks? Could it be said of a follower of the Buddha that his attainments depend on the length of time during which he has observed the Buddha's teachings? Once Ananda visits (A.iv.37f), at her request, a nun living near by reported to be ill and enamoured of him. The mere sight of him causes her recovery, but he preaches to her on the impermanent nature of the body and makes her realise the truth (A.ii.144f). Among those who visit Ananda at the Ghositáráma and discuss various matters with him are mentioned: Ghosita (S.iv.113), Unnábha (S.v.271f.), a householder, follower of the Ajivikas (A.i.217f.), and Bhaddaji (A.iii.202). Udáyí twice visits him there, once to ask for a description of consciousness (S.iv.169f.), and again to quote a verse uttered by Pańcálacanda devaputta and to ask Ananda to explain it (A.iv.449). We find him also joining in a discussion which ensued on a sermon to the monks by Ananda (A.iv.426f.). Udáyí preached to large audiences at the Ghositáráma and was evidently appreciated, for we find Ananda reporting it to the Buddha and being told that it is no easy matter to preach to a large assembly with acceptance (A.iii.184f.). The Yuganaddha Sutta is a discourse preached by Ananda to the monks at the Ghositáráma of his own accord (A.ii.156f.). Channa is several times mentioned in connection with incidents taking place at the Ghositáráma. Mention has already been made of the ukkhepa-niyakamma declared on him. A devoted householder, wishing to build a vihára for him, asked him for a site. Vin.iii.155f; mention is made of other misdemeanours which he committed in order to have a fine vihára (Vin.iv.47).
Channa started cutting down trees and other things, in order to clear the site, and this led to great uproar. On another occasion he is reported to the Buddha for refusing to listen to his colleagues and the Buddha chides him (Vin.iii.77, also iv.35f, 113. See also S.iii.132f). It was when Channa was at the Ghositáráma that Ananda came, at the bidding of the monks, to inflict on him the brahmadanda (Vin.ii.292).
Among others mentioned as staying at the Ghositáráma are Músila, Savittha, Nárada, in the company of Ananda (S.ii.115), Pindola Bháradvája - who converts Udena when the latter comes to see him (S.iv.110f.) and earns the Buddha's praises for his attainments (S.v.224) - Sáriputta and Upavána (S.v.76), and Báhiya and Anuruddha (A.ii.239). Anuruddha is there at the time of the schism of the Kosambí monks but refuses to intervene. He indulges, instead, in his powers of clairvoyance and mention is made of a visit paid to him by the Manápakáyika-devas (A.iv.262f).
Dásaka and a number of other monks were once staying in the Ghositáráma; on learning that Khemaka lies ill in the Badarikáráma, one gávuta away, the others send Dásaka several times to and fro to ask various questions of Khemaka. In the end, Khemaka himself comes to them to solve their difficulties (S.iii.126f).
See also Kosambiya Sutta, Jáliya Sutta, Sandaka Sutta, Upakkilesa Sutta and Sekha Sutta, Dalhadhamma Játaka, Kosambí Játaka and Suripána Játaka, all preached while the Buddha was staying at the Ghositáráma.
Thirty thousand monks from the Ghositáráma, under the leadership of Urudhammarakkhita, were present at the foundation of the Mahá Thúpa at Anurádhapura. Mhv.xxix.34.