186

CHAPTER V THE BIOGRAPHIES OF POPULAR WOMEN IN BUDDHISM

One of the best ways to understand the position of women and to appreciate excellences of their characters, behaviors, their suffering and lamentation that had faced in their lives is to study the biographies of women. Buddhist literature concerns these points, however, it is spread out the various portion of the teaching because it is arranged by the Elders who participated in the First Council, Pathamasaiigiiyana held in the three month after the Buddha's passed away in Rajagaha. It is therefore difficult to know even the rough scheme of nuns and it should be collected and arranged in order to focus the close figures of them. We have to try to mention the famous and popular women who are especially received the excellences given by the Buddha himself

5:1 The Biography of The Nun IChema of Great Wisdom

The Buddha has appointed his chief disciple Sariputta as model and example for all monks to emulate, the standard against which other monks could evaluate themselves in the order of monks. Likewise He appointed the nun Khema who is excelling in wisdom in the order of nuns.^'^^

Her name is Kliema means security because the whole country is security while she was born.-^''^ Her father is the king of Madda, Maddaraja who belongs to the royal family of the land of Magada at the time of the Buddha. Her native city is Sagala, where the famous and beautiful girl

'" A.N: I. 27 "•" Apa: II. 224 i87

such as Pabhavatl was bom. Therefore she was extremely beautitlil and fair to behold. When she reached marriageable age, nearly sixteen or seventeen, she became one of the chief consorts of King Bimbisara, who was a stream-enterer, Sotapanna, and a generous benefactor of the Blessed One. He was donated his own Bamboo Grove, Vehivana, to the Samgha and constantly looked after the monks with great solicitude. On the contrary, although Khema often heard about the Buddha from the King she resisted going to see him. The reason is that the Buddha would find fault with the beauty of form and preach to her about the vanity of sensual pleasures, to which she was tightly attached. Hovv^ever the king does a way to induce her to listen to the Dhamma, the teaching of the Buddha.'^^^ He hired a troop of singers to sing songs to her in praise of the harmony, peacefulness and beauty of the Bamboo Grove monastery because Khema loved the beauties of nature. Thus she decided to visit there.

She went to the monastery and arrived gradually to the hall where the Buddha was delivering the preaching. The Buddha, who realized her thoughts, created by his psychic powers a beautiful young woman not only standing beside him but also fanning him. Khema had seen this lovely woman and thought herself; "Never before have 1 seen such a woman. I myself do not come within even the fraction of her beauty. Surely those who say the ascetic Gotama disparages beauty of form must be misrepresenting him." Then the Buddha made gradually change from youth to middle age and then to old age with broken teeth, gray hair, wrinkled skm, until it finally fell to the ground lifeless in this created image. She thought, "Has such a body come to be wrecked like that?

'"Thig:vv. 193-244 188

Then my body must share that fate too." The Buddha read her mind and said: "Khema, behold this mass of elements, Diseased, impure, decaying; Trickling all over and oozing, It is desired only by fools".

At the conclusion of the stanza Khema was established in the fruit of stream-entry. But the Buddha continued to teach her, concluding his sermon with another verse: "Those enslaved by lust drift down the stream As a spider glides on its self-spun web. Having cut off even this, the wise wander Indifferent to the pleasures they have renounced."^^'^

The sermon was fulJy realized ty Khema and right on the spot, while siill dressed in her royal attire, she attained Arahantship together with the analytical insight knowledges. Thereafter she joined the Order of nuns having received her husband's permission.

Hearing Khema's story, an ordinary person thinks the wonder of the present happening. In fact, according to Buddhism, such an attainment is mere possible for one who's seed of wisdom has long been ripening and whose virtue is fully matured.

In past aeons, Khema had planted the roots of merit under many former Buddhas. It is said that already one hundred thousand aeons ago she had

'"' Dhp: 347 189

sold her beautiful hair to give alms to the Buddha Padumuttara. During the time of the Buddha VipassT, who appeared ninety-one aeons ago, she had been a Bhikkhunl and a teacher of the Dhamma.

Furthermore it is told that during the dispensations of the three Buddhas of this happy aeon, the previous of our Buddha Gotama, she was a lay disciple and gained happiness through building monasteries for the Order, Sanigha. In the Jataka story, she was the wife of the Bodhisatta, who is Buddha-to-be and she had a beloved son. She was heedful day and night by doing good things such as giving, dana, precepts, sala and mindfulness of state of nature, bhavana. The following verses in the Jataka mention her figure as follow: "According to what you have, give alms: Observe the Uposatha, keep the precepts pure; Dwell upon the thought of death, mindful of your mortal state."

"For in the case of beings like us. Death is certain, life uncertain; All existing things must pass, subject to decay. Therefore be heedful day and night."^''''^

Nevertheless, the only son of KJiema was unfortunately suddenly killed by the bite of a poisonous snake in this life she was not able to keep total equanimity yet. She was the daughter-in-law of the Bodhisatta another time in the Jataka."^

''''.hit: 11.287 •'"' Jat; 397 190

And she was the great empress who dreamed about receiving teachings from the Bodhisatta and then actually received such teachings in the Jataka.""' It is further recorded that as a queen her husband, the king was Sariputta in future. This husband in former lives was a righteous king who upheld the ten royal virtues, dasa rajadhamma: 1) generosity, dana 2) morality, sJla 3) xtm\x\z\-dX\Q)X\, pariccaga 4) truthfulness, ajjawa 5) gentleness, maddava 6) patience, tapa 7) living kindness, akkodha 8) harmlessness, avihimsa 9) humility, khantidXid 10) justice, avirodhana.

The king lived in happiness and bliss because of these virtues. Kliema lived too in accordance with these precepts.^^^ These aforesaid accounts are showed Khema had purified her mind in many past lives that she was mature enough on her first meeting with the Buddha to realize the ultimate truth.

According to the Therigatha and its Commentary, the Mara, the tempter had once approached intending to divert her. The following stanza was uttered by Mara; "You are so young and beautiful,

"'Jat: 501-2-3-4 •"' Jat; 534 191

And I myself am in the bloom of youth. Come, noble lady, let us rejoice In the music of a fivefold ensemble."

Khema replied; "1 am repelled and humiliated By this putrid fleshly body. Afflicted by illness, so very fragile; 1 have uprooted sensual craving.

Sensual pleasures are now like svv^ord stakes, The aggregates are their chopping block. That which you call sensual delight Has become for me no delight at all.

Ever>'where delight has been destroyed, The mass of darkness has been shattered. Know this, O Evil One- You are defeated. Exterminator." "

In the Sarnyutta Nikaya"'* it is confirms that how Khema's wisdom has a deep and why the Buddha praised her as the nun foremost in wisdom, Etadaggam mahapannaimm. The story takes place as follow:

The King Pasenadl was, once, traveling through the countryside of Kosala and arrived on evening at the small township. He ordered a

Thig: 139-42 374 S.N; 44:1 192

servant to look for whether there was a wise ascetic or Brahmin in the town wishing to have a conversation about spiritual matters. The servant inquired everywhere but he could not found any ascetic or Brahmin for this matter. Nevertheless he learned that a Bhikldium, an ordained female disciple of the Buddha was dwelling in the town. It was the saintly Khema, who was famed everywhere for her wisdom, deep insight, great learning and perspicacity in discussion.

When the king heard this new he went to her, greeted her with respect and questions her about the condition of after-death of the Tathagata. 1. Q) "Does a Tathagata exist after death?'' hoti Tatlmgato parmn maranam. "The Buddha has not declared that a Tathagata exists after death. 2. Q) "Then the Tathagata does not exist after death?" "That too the Buddha has not declared." 3. Q) "Then a Tathagata both exist and do not exist after death?" "Even that, the Buddha has not declared." 4. Q) "Then does a Tathagata neither exists nor exists after death?" "That, too, the Buddha has not declared.

The above stated four questions have been rejected by the Buddha as wrong views. According to Myanmar tradition, Tathagata, here mentioned, is, in fact, ordinary being, satta. Some scholar like Venerable Wapola Rahula of Sri Lanka mtroduced this idea that it was definitely accepted Tathagata as a Perfect One for Tathagata term is always used to

•J-IC a technical term." But we can see, in this context, the phrase 'maranam' representing the death in the original Pali Text. It is instructed the

"' What The Buddha: 193

ordinary being and not the Perfect One because if it is the Perfect One, 'nibbilto'or 'parinibbuto' were used instead of niaranam?^^'

In her discussion with King Pasenadi, Khema illustrated her point with a simile. She asked the king whether he had a skillful mathematician or statistician who could calculate for him how many grains of sand are contained in the river Ganges. The king replied that this was not possible because the grains of sand in the river Ganges were innumerable and incalculable. Then Khema asked him whether he knew of anyone who could figure out how many gallons of water are contained in the great ocean. The king did not consider possible too because the ocean is deep and immeasurable. Likewise it is not possible to say that after death Tathagata exists or does not exist or that he both exists and does not exist, or that he neither exists nor does not exist. None of these designations can define the indefinable. Thus the king rejoiced in the penetrating explanation of the nun Khema.

Later when he met the Buddha and asked him the same four questions the Buddha replied exactly as Khema had answered using the very same words. Therefore Khema is a woman who excelled in great wisdom.""

5:2 The Biography of Visakha of Great Chief Patroness

Visakha, who was the perfection in past life, is the daughter of Dhanahjaya and SumanadevT, who were a repository of past merit also.

'' See also Dr. T. Endo: Bodhisatta in Buddhist literature., "••'A.N: 1.27 194

Her father is a son of a rich man named Mendaka, who hved in the city of Baddiya of the country of Anga.

In the earher hfe, he was, in the time of famine, given the last provisions belonging to him and his family to a Paccekabuddha, a Privately Enlightened One. For this sacrifice, he obtained supernatural merit in this present life such as- the provision in his house were never exhausted, however must he consumed them or gave them away, and his fields carried a rich harvest without intermption.

Not only Mendaka possessed this supernatural merit but also his wife, his son, who is the father of Visakha, his daughter-in-law and his slave had all share in the same past deed also and they had all acquired miraculous powers in their present life as the result of good deeds. Through the round of rebirths they shared in that noble deed.

In the previous life, one hundred thousand aeons, she had formed the aspiration at the feet of the Buddha Padummuttama to become the patroness of the Buddha and his Sarngha. Furthermore she had performed virtuous deeds under many previous Buddhas, accumulating the spiritual perfections that are required of a great disciple. Now that merit had matured and it ready to yield its fruits.

One day, when Visaldia was seven year old the Buddha arrived in the city of Baddiya accompanied by His great disciples. When Mendaka heard this nev/s he sent for his beloved grand daughter and said to her: "Dear girl, this is a happy day for us because the Teacher has arrived in our city. Summon your entire maid- servants and go out to meet him." 195

Visakha did as she was told. She approached the Blessed-One, paid homage to him and stood to one side. The Buddha taught the Dhamma to her and at the end of the discourse Visakha and all her five hundred maid­ servants was established in the fruit of stream-entry. Mendaka with his wife, his son, his daughter-in-law and his slave too listen to the Dhamrna and all attained to stream-entry, sotapanna.

At the time of this story takes place, the country of Ahga belonged to the kingdom of Magadha, ruled by the devout King Bimbisara. When King Pasenadl of Kosala heard these five people of supernatural merit were living in the neighboring kingdom, he requested King Bimbisara, who is his friend and brother-in-law"*^^ also, to send one of these people to his own country, the state of Kosala. Thus Mendaka son of Dhanahjaya with his entire family, moved to the country of Kosala and built a new beautiful city called Saketa near the capital Savatthi. There Visakha grew up in the midst of this saint family where the Blessed One was highly venerated and his monks were frequently invited to receive alms and to preach the noble Dhamma.

On the other hand, in Savatthi, the capital of Kosala, there lived a wealthy householder, who was named Migara. He has a son named Puiihavaddhana insisted that he would take as wife only a girl who possessed the five beauties. Those are;

1) htdiuiy oihdivc, kesakalyana, 2) beauty of flesh, rupakalyana, 3) beauty of teeth, dantakalyaim,

37S Vedehl or KosaladevI is the sister of Kosala. 196

4) beauty of skin, chavikalyana and 5) beauty of youth, vayakalyana.

His parents employed the team of Brahmins to explore the entire country looking for a girl who could meet their son's stringent requirements. These Brahmins traveled to all the great towns and cities, searching diligently but they could not find a single maiden endowed with all five kinds of beauty. On their return journey, when they reached Siiketa, they saw Vasaldia, who is sixteen year old at that time. They immediately faced four kinds of her beautiful features but could not see the beauty of her teeth. To know whether her teeth are beaufiful or not they decided to engage her in conversadon. When they traced Visakha and her companions were on their way to the river to bathe.

Just a moment a thunderstorm burst. The other girls ran away to avoid getting wet but Visakha condnued to walk with great dignity and poise. The Brahmin approached her and asked why she did not run for shelter like the others. She answered: like an ordinary man, it is not possible that the king ran in the rain is not possible, so also being myself as a young girl of good family who is an unmarried girl I have to take care of myself The Brahmins were so impressed by their conversation with this girl that they went to her father and ask for her hand in marriage for their lord's son. Dhananjaya agreed to the proposal and soon afterwards the householder Migara with his son Puinnavaddhana and his whole family went to fetch the bride. When PasenadT Kosala heard of it he joined the group together with his entire court. All these people were entertained joyfully and lavishly in Saketa by the bride's father. Meanwhile goldsmiths were manufacturing the jewelry, mahallata, for the bride. 197

After three months the jewelry was not yet completed, but the firewood was used up cooking meals for so many guests. For two weeks old houses were demolished and the wood used for cooking. But the jewelry was still not complete. Then the people of Saketa took clothes out of their wardrobes, soaked then the oil and used them to kindle the cooking fires. After another two weeks the jewelry was completed and the whole splendid assembly began the return journey.

Dhanafijaya gave to his daughter as dowry many hundreds of carts laden with silk, gold, silver and servants girls. He also gave her a herd of cattle so large that all the roads in the city were choked. When these cattle left the stables, the remaining cow also tore their ropes and joined the traveling herd. People from fourteen villages belonging to Dhanaiijaya wanted to follow Visakha to her new home so much was she liked everywhere. Such abundant wealth and such a large retinue Visakha had obtained through acts of merit in many earlier lives, since she had already served the Buddha Padumuttara countless aeons ago.

When Visakha leaved from her father he gave her ten maxims of advice in metaphorical foirn and admonished her alv/ays to keep the virtue of generosity in high regard. He also appointed eight confidential advisers to examine carefully any complaint that might be raised against his daughter. Then the ten maxims her father gave her are as follows; 1) do not carry outside the indoor fire, anto aggi bahi na niharitabbo, 2) do not take inside the outdoor fire, bahi aggi anto na pavesetabbo, 3) give only to those who give, dadantasseva databbaw, 4) do not give to those who do not give, adadantassa na databbaw. 198

5) give both to those who give and do not give, dadantassapi adadantassapi databbam, 6) sit happily, sukham nisTditabbam, 7) eat happily, sukhamparibhunjitabbam, 8) sleep happily, sukham nipajjitabbam, 9) tend the fire, aggiparicaritabbo and 10)honor the divinities, anto devata namassitabba.

On the day she arrived on Savatthi, where the city of her husband, Visaldia is showed with various presents sent from people of all rinks according to their status and ability. She endeared herself to all the people of the city on the very first day that she came to her husband's home.

In her life an incident thing took place that reveals her dutiful kindness even toward animals. Visaldia hearing her well-bred mare had given birth to a foal in the middle of night immediately mshed to the stable with her female attendants bearing torches in her hands and attended to the entire mare's need with the greatest care and attention.

Her father-in-law Migara is a strong follower of an order of naked ascetics and never invited the Buddha to his house for alms even though the Buddha frequently dwelt at the nearby monastery. Soon after wedding he invited, to obtain merit, a large company of naked, ascetics for alms, whom he treated deep respect and presented with fine foods. On their arrival he told his daughter-in-law, Visaldia: "Come, dear, and render homage to the Arahants." Visakha heard the word "Arahant" and hurried to the hall expecting to see Buddhist monks. But she saw only naked ascetics and she reproached her father-in-law and retired to her quarters 199

without entertaining them. The naked ascetics reproached to the milhonaire for having brought a female follower of the ascetic Gotama to his house. They asked him to expel her from the house immediately, but Migara with much effort managed to pacify them.

One day when Migara was eating rich hce porridge mixed with honey in a golden bowl, a Buddhist monk came to the house in quest of alms, Visalcha was fanning her father-in-law. She stepped to the side so that in order to see and give him alms; but though the monk was in full view Migara pretended not to notice him and continue with his meal. So Visakha told the monk; "Pass on, venerable sir. My father-in-law is eating stale food." Migara was furious at this remark and wanted to throw his daughter-in-law out of the house, but the servants; who had been brought to the house by Visakha herself, refused to carry out his orders. The eight advisers concluded on examination of the matter that Visalcha was blameless.

Visaldia informed her husband's family that she would be returning to her parents. Migara asked her forgiveness and Visalcha consented to stay on the condition that she would be permitted to invite the Buddha and the order of monks to the house. Reluctantly he gives his consent, but following the advice of the naked ascetics he did not serve the monk personally. After the meal he appeared shortly and concealed himself behind the curtain while listening to the Buddha's sermon. However, the teaching of the Buddha moved him so deeply while sitting there hidden from view. He penetrated the ultimate truth about the nature of existence and attained to stream-entry, sotapanna. He would respect her like his own mother and he called her Mother of Migara, Migaramata. Then he 200

went up to the Buddha and prostrated at his feet and declared his allegiance to the Triple Gems, Buddha, Dhamma and Samgha.

Visalcha invited the Buddha for the next day's meal and her mother-in- la\^' too attained stream-entry, sotapanna on that occasion and the entire family became the supporters of the Perfect One and his community of monks and nuns.

Visakha gave birth to ten sons and ten daughters. All of them had the same number of descendants down to the fourth generation. Visakha herself lived to the remarkable high age of one hundred and twenty. According to commentary, her entire life she retained the appearance of sixteen-year-old girl because it is the result of her merit and her enjoyment of the Dhamma, which filled her completely the whole day. It is also said in the commentary that she was as strong as an elephant and could work untiringly looking after her large family. She found time to feed the monks every day and to visit the m.onasteries and to ensure that monks and nuns lack of food, clothing, shelter, bedding and medicines. Above all she still found time to listen to the teaching of the Buddha again and again. Thus the Blessed One said about her: "Visakha stands foremost among my women lay supporters who serve as supporters of the Order."'''

In the Pali Canon, several episodes that is concerned the biography of Visakha are reported. Once, some noble disciples requested her to take their wives to see the Bless One. She did so, but some of the women were

•''" A.N: Chap; XIV 201

drunk and behaved improperly. She asked the Blessed One how the evil of intoxicating drink originated and he told her the Kumbha Jataka."

In this Jataka, it is mentioned the origin of liquor that a man had found the juice of fermented fruits in the hollow of a tree in the forest and tested it, then felt wonderfully elated. He provided again and again himself with this enjoinment so that he soon became a drunkard. He also introduced many of his friends and relatives to drink and they became those who had the bad habit to others.

On the other hand, when Visaldia sent some valuable gifts to her relatives in the country of Ahga the guards at the border wanted to levy a very high custom's duty on them. Although she, being occupied with affairs of state, reported to the king, he left the matter unattended to. Visakha went to the Blessed One and asked his advice. The Buddha spoke only a few short verses which relieved her of worry and anger; "Painful is all subjection; Blissful is complete control; People are troubled in common concerns, Hard to escape are bonds."^^'

Another time she went to see to the Buddha in the middle of the day, in spite of the sun: her favorite grandchild Datta, who had always helped her to distribute alms, had suddenly died. When she told the Blessed One of her sorrow, she asked whether wanted to have as many children and grandchildren as there were people in the city of Savatthi. She joyfully

•'""Jat:512 "' Uda: 2: 9 202

agreed. But: "How many people died in Savatthi every day?" asked the Buddha. She considered and said: "O Lord, in Savatthi, ten or nine people, five or three, or two people, but at least one person is dying every day. Savatthi is never free from dying. Those who have one hundred loved have one hundred sorrows, but those who have no loved have no soiTOw. These alone I say are without sorrow, without suffering, without desperation.""^^^

The Blessed One answered the questions put by the Visaldia in the three discourses of Ahguttara Nikaya. The first one is that on a full-moon day she came to her monastery and greeted the Perfect One. Asked why she had come, she said she was keeping the Uposatha day, the day devoted entirely to leamjng and practicing the Dhamma. On this unspoken request for instruction the Buddha gave a lengthy discourse" on the two wrong ways and one right way to keep the Uposatha.

The Uposatha of cowherds and ordinary householders consists of thinking about the enjoyments of tomoiTow while observing ascetic rules today. The Uposatha of Jains consists of showing loving-kindness to some people, while at the same time boasting of one's own freedom from sense enjoyments. The true Uposatha day of the noble ones consists of observance of the eight precepts and reflection on the greatness of the Blessed One, the Dhamma, the Sarngha, the Devas and one's own virtues.

•'^' L'dii: 8: 8 •''• A.N:I11. 70 203

Another question of Visakha concerned the quahties in a woman that lead to her rebirth in the company of "graceful gods", Manapakayikadeva. The Buddha answering this question stated eight conditions; 1) she is always an agreeable and pleasant companion to her husband, in'espective of his own conduct; 2) she honors and looks after the people who are dear to her husband- his parents and the wise men worshipped by him; 3) she is industrious and careful in her house work; 4) she supervises the servants well and cares for them property, consider their health and their food; 5) she guard her husband property and does not dissipate his wealth; 6) she takes refuse in the Buddha, the Dhamma and the Samgha; 7) she observes the five precepts and 8) she delights in generosity and renunciation.

The third question of Visakha is very important in the study of the quality of women in Buddhism. Visakha asked that what qualities in a woman would enable her to conquer this world and the next. The Blessed One answered: "She conquers this world by industry, care for her servants, love for her husband and guarding his property; the other world, by faith, virtue, generosity and wisdom."^^'*

Once, the Buddha and his monks invited by Visakha in order to be food went to her house. She requested him to grant her eight boons. She said that she did not wish for something blameworthy but for allowable things.

""" A.N: VIII.49 204

The Buddha let her wishes. She requested to give gifts to the Order in eight ways. Those are; 1) robes for the rains, vassikasatikncTvara, 2) food for arriving monks, agantukabatta, 3) food for monks setting out on a journey, gamikabatta, 4) medicine for sick monks, gilanabesajja, 5) food for sick monks, gilanabatta, 6) food for monks tending the sick, gilamipatthakabatta, 7) regular distribution of rice gruel, duvayagu, and 8) bathing robes for nuns to bathe in the river, udakasatika: '

Then the Buddha asked her for which special reasons she made these requests. She explained in detail. The first one for her request is that some monks had been forced to walk half-naked in the streaming rain to preserve their robes and thus were mistaken for naked ascetics.

The second one is concemed the new arriving monks who did not know the Savatthi yet. They had difficulty obtaining food. Therefore all arriving monks should be sent to her to receive food.

In the same way she would like to give a good meal to monks setting out on a journey is the third request of Visakha. If sick monks lack suitable food and medicine they have to suffer and may even die. Therefore she would like to cook food for the sick is fourth and fifth one.

According to Visalcha, a monk who is tending to the sick monk could easily be late to go on alms round and both would not be able to eat

"' Yin: I. 290-294 205

afternoon because the meal time is already passed so she wanted to provide food for monk who is tending the sick as her sixth wish.

Furthermore she knew how many benefits were connected with rice gruel in the early morning so, as her seventh wish; she would like to provide gruel to the Order. The last one is that it v/as unsuitable for nuns to bathe without clothes; therefore she would like to provide them with a suitable covering. "Good, good, Visakha" the Buddha replied. "It is good that you have asked the perfect One for the eight boons and foreseeing these benefits. I grant you the eight boons."

Thus the life of Visakha, the mother of Migara, is a model female devotee, endowed with unchanging confidence in the Triple Gems and she securely settled in the fruit of stream-entry and bound for a happy rebirth and in the end for final deliverance from suffering, called Nibbana.

S: 3 The Biography of Bhadda Kundalakesa of The Great Debating Nun

There is a girl, named Bhadda of good family in Rajagaha of the capital of the kingdom of Magadha. She is the only daughter of a rich merchant. Her parents kept her confined to the top floor of a seven-storied mansion because she had a passionate nature and they were afraid that her awakening sexuality would lead her into trouble. 206

One day Bhadda heard a commotion down below in the street. And when she looked out the window she saw a criminal being, who was led to the place of execution. He was a young man of station who had become a thief and was caught committing a robbery. As soon as Bhadda set eyes upon him love arose in her heart and she lay down on her bed refusing to eat unless she could have him for her husband. Her parents tried to dissuade her from such folly but she would see no alternative. Thus her rich father sent a generous bride to the guard and asked him to bring the man to his mansion.

As he was instructed the guard did substituting a local derelict for the robber. The merchant gave the robber to his daughter in marriage hopeful that his character might alter through this sudden change of fortune. Soon after the wedding however the bridegroom became obsessed with a desire to take possession of his wife's jewelry. Thus he told her that while he was being led to the execution block he had vowed that if he could escape death he would make an offering to a certain mountain deity. He urged Bhadda to put on all her finest omam.enis and accompany him to this deity's haunt, a cliff off the top of a steep mountain. When they came to the cliff, called Robbers' Precipice because it was here that the king would have criminals thrown to their death her husband demanded that the Bhadda hand over all her jewelry to him. Bhadda saw only one way to escape this predicament. She asked her husband permission to pay fmal obeisance to him and as she embraced him she threw him over the cliff to be dashed to pieces down below.

Bhadda had no desire to return to lay life for sensual pleasures and possessions no longer had any meaning for her. Therefore she decided to 207

become a wandering ascetic. She entered the order of Jains firstly and as a special penance her hair was torn out by the roots when she ordained. Besides, she wore a single cloth covered with mud. Her figures, uttered by herself, were clearly seen in the Therlgatha as follow: "With hair cut off, lunakesT, wearing dust, paiikadharT Formerly I wandered, pure carim, having (only) one robe, ekasatF.''^^^'

Her hair grew again and became very curly for this reason she was called Kundalakesa, which means "Curly-hair."

The teaching of Jain sect did not satisfy her because Jainism thinks, in her point of view, that there was a fault where there was no fault, avajje vajjamatinT and there was no fault where there was a fault, vajje cavajjadassinl. Therefore she became a solitary wanderer. She traveled various places of India for fifty five years and visited many spiritual teachers in order to leam their doctrines and obtained an excellent knowledge of religious texts and philosophies.

She became especially skilled in the art of debate and, in short time, became one of famous debaters in India. Whenever she enter a town she would make a sand pile and stick a rose-apple branch into it, announcing that whoever would engage in debate with her should notify her by trampling upon the sand pile.

One day she came to Savatthi and again erected her little monument. At that time Venerable Sariputta was staying at the Jetavana monastery.

•'"'Thig: 107 208

When he went arms round in the city he saw the sand pile and asked and said to remove it from the sand pile knowing a sign of willingness debate. Bhadda, accompanied by a large number of people, vv^ent to Jetavana confident of victory.

She put a number of questions to Sariputta and he answered them all until she had nothing more to ask. Then Sariputta questioned her; "What is the one?" She remained silent unable to determine what the elder could have mtended. Surely, she pondered, he did not mean "God" or "Brahmin" or "The Infinite." But what was it them? The answer should have been "nutriment" because all beings sustained by food. Sabbe satta iiharathitika.

Admitting defeat Bhadda asked Sariputta for the answer but he said that he would tell her only if she entered the Buddhist Order. Then the elder Sariputta sent to the Bhikkhums. Moreover, when she paid homage to the Buddha, he spoke to her a verse of the Dhammapada as follow: "Though one hears a thousand verses Made of lines devoid of meaning, Better is a single meaningful line By hearing which one is set at peace."^^'^

At the conclusion of the verse she attained Arahantship together with the analytical knowledge, Patisambhidanana. For this reason the Buddha later declared her to be the foremost of the Bhildchums with respect to quickness of understanding, Etadaggam bhikkliunwam Idiippabliinhanam.

'"Dhp: 101 209

5:4 The Biography of Nun Kisagotami of Great Wearing Coarse Garments

In Savatthi, there lived a girl, whose name is GotamT and she was called "Kisa" because she is very thin and haggard. Moreover she was a

TOO daughter of impoverished family, parijinnakulassa dhita: Due to her poverty and unattractiveness she was unable to find a husband.

But one day, when she goes to the market she saw strangely a merchant who is selling the gold, silver and other valuable things. In fact these are mere charcoals that were changed from the original form because of his past time demeritorious deeds, akusalakamma, of this merchant. But by The help of Kisagotami the merchant became rich and for this reason he chose her as his daughter-in-law. Soon after her marriage she gave birth to a baby boy and she was totally happy and contented. However her happiness showed itself to be built on an illusion because one day her little son suddenly fell ill and died. Refusing to accept the fact that the child was dead she convinced herself that he was only sick and would recover if she could find the right medicine for him.

She, with the dead child in her arms, ran av/ay from her home and went from house to house asking for medicine for her little dead son. At every door she begged: "Please give me some medicine for my child." People always replied that medicine was useless for the child was dead. However she refused to accept this and passed on to the next house still convinced that the child was only ill. A wise kind man, who recognized that she had

'^" Dhp.A: I. 442 210

become mentally deranged because of her grief, advised her to visit the best physician, the Buddha, who would surely know the right remedy.

She immediately followed his advice and hurried to Jetavana, Anathapindika's monastery, where the Buddha was staying. Arriving in renewed hope, she run up to the Buddha and said to him, "Master, give me medicine for my son." The Awakened One replied kindly that he knew of a medicine but she would have to procure it herself. She asked what it could be.

'A very small quantity of mustard seeds from any house where no one had ever died," he replied. Although she went to house to house in the town she did not available for she could not find any house where no one had ever died. Toward evening she finally realized that she was not alone in being stricken by the death of loving one and this was common fate. Besides she understood the law of existence, the law of impermanence and death. In this way, the Perfect One was able to bring her to an acceptance of reality. KisagotamT believed that her son was dead and she understood that death is the destiny of all being.

She took her child's lifeless body to the cemetery and buried it and then returned to the Enlightened One. The Buddha spoke the following verse: "When a person's mind is deeply attached. Infatuated with sons and cattle. Death grabs him and carries him away As a flood does a sleeping village."•^^''^

•'"" Dhp: 287 211

On hearing this one verse she won insight into reaHty and became a stream-enterer, sotapanna. Thereupon she asked for admission into the order of nuns. The Buddha gave his consent and sent her to the nun's quarters, where she received the going forth and the higher ordination as a Bhilddium.

After her ordination KisagotamT passed her time practicing and studying the Dhamma. One evening, as she watched her oil lamp sputter, it occurred to her that the restlessly hissing flames were like the ups and downs of life and death. The Buddha, aware that she was ripe for full attainment, come to her and again spoke a short verse: "Though one should live a hundred years Not seeing the deathless state, Yet better is it to live for a single day, Seeing the deathless state." "'^"

When she heard these lines, she was able to shed all fetters and became one of the Arahants, the liberated ones. The nun KisagotamT having risen from personal tragedy to the highest sanctity was praised by the Buddha as the foremost nun among those who wore coarse garments, one of the ascetic practices, Etadaggam bhikkuninam lukhacTvaranam^'^''

5:5 The Biography of Nun Nanda of the Great Expert in the Jhana

Nanda, who was the Buddha's half-sister, was the daughter of King Suddhodhana and his second wife, Mahapajapati GotamT. In fact the

-"'"DI.p:114 •"'A.N: l:Chap:14 212

meaning of Nanda is joy, contentment, pleasure and her name was given when parents were especially joyful about the arrival of a baby, Nanda. She was extremely well bred, graceful and beautiful. Later, to distinguish her from others by the same name she was called Abhirupananda, means very beautiful Nanda. She was often named Janapadakalyam, mean good beautiful girl in the city.

Many members of her family, the royal house of the Sakyans, left the household for the homeless life after having attaining of the Buddha's fully enlightened. Among them, her brother Ananda, who is attendant of the Buddha in future, her nephew, Rahuia and her mother together with many other Sakyan ladies were included. Therefore Nanda too looked this step. However she did not do so out of confidence in the Teacher and his Teaching but out of love for her relatives and from a wish to conform to them.

According to Therigatha Commentary, her life was very similar to the life of Khema for both were always attracted by the beauty of herself Nanda's thoughts were mainly directed toward her own beauty, her popularity among the people and traits which were resultants of former good action, Kamma. This resultant became danger to her since she forgot to reinforce them with sincere efforts at self-purification. She was far from the goal because so many noble-bom men and women had gone forth into the homeless life.

One day, the Buddha requested all the nuns to come to him and one by one to receive instructions, Nanda, hovv'ever, did not comply. The Buddha had her called specially and she appeared before him showing by her 213

demeanor that she was ashamed and anxious. The Buddha addressed her and appealed to all lier positive qualities so that she listened to willingly and took delight in his words. Nevertheless the Buddha knew that he did not immediately explain to her the four noble truths, the most fundamentals of Buddhism. He also knew that she was not yet ripe enough to penetrate these noble truths because Nanda v/as so enthralled with her own physical beauty. So the Buddha used his psychic power to create a more beautiful woman as the story of the nun Khema. The vision affected Nanda deeply she was shaken to the center of her being. The Buddha could explain the Dhamma to her in such a way that she penetrated the four truths completely and thereby attained the knowledge of future liberation, stream-entry, sotapanna.

As the meditation subject the Buddha assigned to her the contemplation of the impermanence and foulness of the body. She persevered for the long time with this practice, "unwearying by day and night," as she exhorts herself in her verses as follow: "See the body, Nanda, Diseased, impure, rotten. Devote the mind, intent and well-concentrated. To (contemplation of) the unpleasant.

As this, so that; As that, so this. It gives forth a rotten evil smell, (It is) the delight of fool."

Looking at it thus. 214

Not relaxing day or night, Then analyzing it by my own wisdom, I saw.

By (this same) me, Viligant, refracting in a reasoned manner. This body was seen as it really was. Inside and out.

Then I become disgusted with the body, And 1 was disinterested internally. Vigilant, unfettered, 1 have become stilled, quenched.'

Nanda had been so infatuated with her physical beauty, it was necessary for her to apply the meditation on bodily unattractiveness as a countermeasure before she could find equanimity, the balance between opposites. Nanda had touched the true beauty of the deathless and nothing could ever again disturb the cool peace of her heart. She however had gone into homelessness because of attachment to her relatives, she became totally free from all defilements for the guiding of the Master vv'ho is she venerated.

Since one hundred thousand aeons ago during the time of the Buddha Padumuttara, she had fulfilled the perfection, Paramim order to become the nun, who is experience the Jhana, the tranquility of mind. Her perfections matured completely in this very life. Later thus the Buddha

"^ Thig: 82-86 215

appointed that she was expert in the Jhanas among the nuns who practiced meditation, Etadaggam Jhayinam bhikkhiminaw.

5:6 The Biography of Patacara of Preserver of The Vinaya

Patacara was the beautiful daughter of a very wealthy merchant of Savatthi. When she was sixteen years old her parents had her confined to the top floor of a seven-story high mansion, where she was surrounded by guards to prevent her from keeping company with young men. In spite of this precaution, she became involved in a love affair with a servant in her parents' house.

When her parents aiTanged, for this reason, a marriage for her with a young man of equal social standing, she decided to elope with her lover. Having escape from the tower by disguising herself as a servant girl, she met her lover in town and a couple went to live in the village far from Savatthi. There the husband earned his living by farming a small plot of land and the young wife had to do all the menial chores, which formerly had been performed by her parents' servants. Thus she reaped the result of her deed. The aforesaid figures are seen in the verses uttered by Patacara as follow: "Ploughing the field with ploughs. Sowing seeds in the ground, Nourishing wives and children. ^^^Stgr^, Young Brahmans find wealth."^'39 4 /'•V'-'^,

,;>'

•"^ A.N: I, 27 '"'Thiu; V. 112 216

When she became pregnant she begged her husband to take her back to her parents' house in order to give birth there saying that one's mother and father always have a soft spot in their hearts for their child and can forgive any wrong doing. Although her husband refused she knew that he would not yield to her entreaties and she decided that to go by herself.

One day, when her husband of away at work, she slipped out the door and set out down the road toward Savatthi. When her husband learned from the neighbors what had happened, he followed her and soon caught up with her. Although he tried to persuade her to return she would not listen to him but insisted on continuing. Before they could reach Savatthi the birth-pains started and she soon gave birth to baby son. As she had no more reason to go to her parents' house they turned back.

Later Patacara became pregnant again as the second time. She requested again her husband to take her to the parents' home, he again refused and again she took matters into her own hands and started off, carry her son. When her husband followed her and pleaded with her to return with him she refused to listen. After they had traveled about halfway to Savatthi a fearful storm arose quite out of season with thunder and lightning incessant rain. Just then her birth-pains started. She asked her husband to find some shelter. The husband went off and he was choppmg down some saplings a poisonous snake hidden in an anthill came out and bit him. Its poison was like molten lava and instantly he fell down dead. Patacara waited him but in vain. Then she gave birth to the second son. Throughout the night both children, who v/ere temtied by the buffeting of the storm, screamed at the top of their lungs but the only protection them, could offer them was her body. 217

In the morning she placed the new bom baby on her hip, give a finger to the old child and set out upon the path her husband was taken. She turned the bend in the road she found her husband's dead body. She wailed and lamented, blaming herself for his death and continued on her journey.

When they amved at the river Aciravatl, having swollen and waist-high, with the violent current due to the rain, Patacara left the older boy on the near bank and carried the younger baby across the other side. Then she returned to take the first-born across. When she was in mid-stream a hawk, mistaking it for a piece of meat, came swooping down, pounced on the child and flew off with the baby in its talons. Patacara could only look on helplessly and shout. The older boy saw his mother stop in midstream and heard her shouts. He thought that she was calling him and started out after her, but as soon as he stepped into the river he was swept off by the turbulent current.

Wailing and lamenting Patacara went on her way, half-crazed by the triple tragedy that had befallen her: the loss of her husband and both her sons in a single day. She approached Savatthi and met a traveler who was coming out from the city and then she asked him about her family. "Last night, during the terrible storm, your families' house collapsed, killing both the elderly couple and their son. All three were cremated together just a short while ago. If you look where I am pointing, you can see the smoke from their funeral pyre." The traveler said.

When she saw the smoke instantly Patacara went mad. She tore off her clothing and ran about naked, weeping and wailing. What she said was as follow: 218

"Both of my sons are dead, my husband on the road lies dead, my mother and father and brother bum on one funeral pyre I.3V5

Those who saw her called her a crazy fool, threw rubbish at her and pelted her with clods of earth but she continued on until Savatthi.

The Buddha was, at that time, residing at the Jetavana monastery of Savatthi surrounded by the disciples. When he saw Patacara at the entrance to the monastery he recognized her as one who was ripe for his message of deliverance. The lay disciples cried out; don't let that crazy woman come here!" But the Buddha said, "Do not hinder her; let her come to me." When she had drawn near, he told her, "Sister, regain your mindfulness. Instantly, she regained her mindfulness. A kindly man threw her his outer cloak. She put it on and approaching the Perfect one and then she prostrated herself at his feet and told him her tragic story.

The Teacher listen to her patiently, with deep compassion and then replied, "Patacara, do not be troubled any more. You have come to one who is able to be your shelter and refuge. It is not only today that you have met with calamity and disaster but throughout this beginingless round of existence, weeping over the loss of sons and others dear to you, you have shed more tears than the water of the four oceans." As He went on speaking about the perils of sarnsara, her grief subsided. The Buddha then concluded his instructions with the following verses: "The four oceans contain but a little water. Compared to all the tears that we have shed, Smitten by sorrow, bewildered by pain,

''•' Dhp.A: II. 267 219

Why, O woman, are you still heedless?""

No sons are there for shelter, Nor father, nor related folk; For one seized by the Ender Kinsmen provide no shelter.

Having well understood this fact, The wise man well restrained by virtues Quickly indeed should clear The path going to Nibbana.^'''^

The exposition of the Enlightened One penetrated her mind so deeply that she could completely grasp the impermanence of all conditioned things and the universality of suffering. By the time the Buddha had finished his discourse, it was not lamenting the madwoman Patacara and she became a stream-enterer, sotapanna the knower of the Dhamma, one assured of fmal liberation.

After attaining stream-entry Patacara requested the going forth and the higher ordination and the Buddha sent her to the nuns, BhikkhunTs. After entered the order of nuns Patacara practiced the Dhamma with great diligence. Once she observed the water tricking down the slope, she noticed that some streams sank quickly into the ground: others flowed down a little further, while others flowed all the way to the bottom of the slope. In fact this, as she recognized, was a perfect metaphor for the

''"* Dhp.A: II. 268 •"" Dhp: 288-289 220

nature of sentient existence. Some beings live for a very short time only like her children. Others live into their adult years, like her husband. Still others live into old age like her parents. But just as all the streams of water eventually had to disappear into the soil, so Death, the End-maker, lays his hand upon all living beings and none can escape his grasp.

Patacara's mind immediately became composed when this realization drown upon her. She, with steady concentration, contemplated conditioned phenomena as impermanent, anicca, suffering, dukldia and no self, anatta. When she entered her dwelling and sat down on the bed just as she extinguished the oil lamp all the momentum she had built up through her previous practice bore fruit. In the fraction of the second, simultaneously with the quenching of the lamp, supreme knowledge arose. She had reached her goal, Nibbana.

During her career as a bhilckhum, Patacara achieved the distinction of being designated by the Buddha as the foremost among the bhikldiunls who are experts in the Vinaya, Etaddaggani bliikkhuniiiain vinayadharanarn. '^ Thus she was the female counterpart of the elder Upali, the chief Vinaya specialist among the bhikkhus.

This appointment was actually the fruit of an ancient aspiration. In the Dispensation of the Buddha Padummuttara, she had seen the Teacher assign to an elder nun the position of preeminence among nuns versed in the Vinaya. So she formed her resolve and made this aspiration. Under previous Buddhas, she had been a nun so many times. Her insight

''' Dhp.A: II., 288-289 '•" A.N: I. 27 221

knowledge awaited the right conditions to ripen. When the Buddha appeared in the world she quickly found her way and attained to unconditioned freedom, by entering the homeless life as a nun.

5:7 The Biographies of Queen Samavati and Her Servant Khujjuttara

When it was the Indian soil which is the home of an Awakened One, a husband and wife lived within its borders with their only daughter, who is named Samavati, means the girl who has golden complexion and she is exceedingly beautiful. Their family was a happy and harmonious one. Nevertheless, one day, the disaster broke unfortunately out in their home town and a couple along with their grown-up daughter fled from the

40(1 area.

They headed for Kosambl, the capital of the kingdom of Vamsa in the Ganges Valley, intending to seek support from her father's old friend Ghosaka, who is a finance minister of the King Udena of Vanisa. They heard that there was a public alms hall for the refugees in the city. The first day Samavati went to obtained food and took three portion, the second day two portions and on the third day only one portion. The man who was distributing the food could not resist asking her; whether she had finally realized the capacity of her stomach. Samavati replied quiet calmly that on the first day there were three of us, my parents and my self That day my father succumbed to the plague and so on the second day 1 needed for food only two people. After the meal my mother died and so today I now need food for myself alone. The official felt ashamed

Dhp.A: I. 121 222

of his wrong remark and found out that she was now all alone in the world and then he proposed to adopt her as his foster child. She was happy to accept. Then SamavatT began helping her foster father with the distribution of the food and the care of refugees.

Ghosaka became aware that the public food distribution was taking place without noise and tumult. When he expressed his praise and appreciation to the food distributor, the official replied modestly that his foster daughter was mainly responsible for this. In this way Ghosaka met SamavatT, the orphaned daughter of his late friend and he was so impressed with her noble bearing that he decided to adopt her as his own daughter. His manager consented even if somewhat woefully because he did not want to stand in the way of Samavati's fortune. So Ghosaka took her into his house. Thereby she became heiress of a vast estate and mixed with the most exalted circles of the land.

One day King Udena met the charming adopted daughter of his finance minister and fell in love with her at first sight. He felt magically attracted by her loving and generous nature. He sent a messenger to Ghosaka asking him to give SamavatT to him in marriage.

Ghosaka knew his king's temperament and was afraid to deny him. Finally what he assumed is that better to die than to live without her for she was the delight of his and he denied the desire of the king.

The king Udena, who is furious due to the lost of his temper, dismissed Ghosaka from his post as finance minister and banned him from his kingdom. He took over his minister's property and locked up his 223

magnificent mansion. SamavatT was desolate that her stepfather had to suffer so much on her account and he had lost not only her but also his home and belongings. Out of compassion for her stepfather, to whom she was devoted with great gratitude, she decided to make an end to this dispute by voluntarily becoming the king's wife. She went to the palace and infon-ned. The king was immediately appeased and restored Ghosaka to his former position. The life of SamavatT at the royal court fell into a harmonious one.

That there was one servant girl name was Khujjuttara, who was ugly and ill formed but very capable among her servants. She was a daughter of a servant, dbatiya kucchismim patisandi ganhC^^ due to her unwholesome action in past.

The duty of Khujjuttara is to buy flowers for the women' quarters of the palace. Everyday the queen gave her eight gold coins but she always bought only four coins' worth of flowers and used the remaining four coins for herself

One day when she went to buy flowers the florist, named Sumana, informed her that this day he had invited the Buddha and his order of monks for a meal and he urged Khujjuttara to participate. After the meal the Buddha delivered a discourse and he spoke his words went directly to heart of IChujjuttara. Listening with total attention, tranquil and uplifted she took in every word as though it was intended just for her. Therefore when the Buddha concluded his discourse she had attained the path and fruit of stream-entry, sotapanna. Then she had become a totally changed

"" Dhp.A: I. 329 224

person, one endowed with unwavering faith in the Triple Gem and incapable of violating the basic laws of morality.

So in this very day she bought flowers all of eight coins, deeply regretting her former dishonesty. When the queen asked her why there were suddenly so many flowers, Khujjuttara fell at the queen's feet and confess her theft. SamavatT forgave her magnanimously and Khujjattara told her that she had heard a discourse by the Buddha which had change her life. She could not satisfy about the contents of the teaching but SamavatT could see for her self what a wholesome and healing impact it had made on her servant. She appointed Khujjuttara, her personal attendant and told her to visit the monastery everyday to listen to the Dhamma and then repeat it to her and other women of the palace. Khujjuttara had an outstanding memory and what she had heard only one she could repeat verbatim.

Each day, when she return from the monastery, the high-bred women of the palace would place her on a high seat, as if she were the Buddha himself and sitting down below they would listen devotedly to the discourse. After listening to Dhamma through Khujjuttara, SamavatT became stream-enterer, sotapanna.

Later on Khujjuttara made a collection of the short discourses she had heard from the Buddha, which became the book of the Pa|i Canon now called the Itivuttaka, the Buddha's Sayings, which composed of (112) Suttas in mixed prose and verse. The time went on the Buddha assigned Khujjuttara to be foremost among those female lay disciples who were 225

learned in the Scriptures and able to expound the Dhamma, Etadaggam upasikanani bahussutanam!^^

On the one hand the Buddha announced SamavatT to be foremost among those female lay disciples who dwell in loving-kindness, Etadaggam upasikanam mettaviharinam. '

The reason why the SamavatT had got this greatest degree in the history of Buddhism is concerned with Magandiya, one of the king's consorts. She was very beautiful and her hand had already been sought by many suitors. Some years earlier her parents, who understood not only the virtues of a great man belonging to the Vedic scriptures but also the handsome ascetic was the most candidate to marry their daughter, met the Buddha and they engaged to take their daughter as a wife. But the Buddha declined the offer with a single verse about the unattractiveness of the body."*'"^

Although this verse wounded the daughter Magandiya's vanity, it had such a propound impact on her parents that right on the spot they realized the fruit of non-returning, AnagamL Magandiya in this manner came to harbor a bitter hatred against everything connected with not only the Buddha but also the Buddhist and now turned against SamavatT as his representative.

Firstly, she told the king that SamavatT was trying to take his life. But the king was well aware of SamavatT's great love for all beings so that he did

"" A.N: 1.27 ""Ibid: 1.27 """ Sn: v. 835 226

not even consider this accusation seriously, barely listening to it, forgot it almost immediately.

Secondly, Magandiya ordered one of her maid-servants to spread rumors about the Buddha and his monks in KosambT so that SamavadT would also be maligned. With this she was more successful. A wave of aversion struck the whole Order to such an extent that Ananda suggested to the Buddha that they leave town. The Buddha smiled and said that the purity of the monks would silence all rumors within a week. Hardly had Kind Udena heard the gossip leveled against the Order when it had already subsided. Magandiya's second attempt against SamavatThad failed.

Thirdly Magandiya, the time went on, had eight specially selected chickens sent to the king and suggested that SamavatT should kill them and prepare them for a meal. SamavatT refused to do this, as she would not kill any living beings. Since the king knows of her all-embracing love, he did not lose his tamper but accepted her decision.

Fourthly, Magandiya tried to harm SamavatT taking hid poisonous snake in the SamavadT's chambers but the poison sec had been removed while the king Udena was to spend with SamavatT. When Udena discovered the snake all evidence pointed towards SamavatT. His passionate fury made him loss control.

He reached for his bow and arrow and shot at SamavatT and her servants. But through the power of her loving-kindness tlie arrow rebounded from her without domg any harm. His hatred could not influence her loving concern for him, which protected her life like an invisible shield. In this 227

regard what we should knev/ is that one of favorable results of the practice of loving-kindness, preached by the Buddha, is that fire, poison and weapons cannot harm the practitioner.'**'^

When Udena saw the miracle that his arrow could not harm SamavatT, he was deeply shaken. He bagged her forgiveness and was even more convinced of her nobility and faithfulness. He became interested in the teaching that had given such strength to his wife. Later he met a monk named Pindola Bharadvaja and discussed the teaching with him. At the end of the discourse the king was so impressed that he took refuge in the Buddha and became a lay disciple.''°^'

Lastly, Magandiya hatched a plan with some of her relatives to kill SamavatT by sitting the whole women' palace on fire, in such a way that it would appear to be an accident. The plan was worked out in details. This arson resulted in sky-high flames which demolished the wooden palace totally. All the women residing in it were killed including SamavatT.

What the past unwholesome action of SamavatT and her maid-servants were that when SamavatT had, once, been a queen of VaranasT gone with her ladies in waiting to bathe and feeling cold then she had asked that a bush be burned to give some warmth. Only too late she saw that a Paccekabuddha was sitting immobile within the bush. Although he was not harm the women did not know this and feared that they had the deluded idea to pour oil over this ascetic who was sitting in total

'"•' A.N: XI. 15, Vin: V. 331, Mil: I. 4.4.6 •"'"S.N: 35:127 228

absorption and burned. This result of SamavatT and her maid-servants had ripened and they were felt this result together.

The news of this disaster spread very quickly and several monks, who had not been ordained very long, were also affected and they went to the Buddha and inquired what would be the future rebirth of these women lay disciples with SamavatT.

The Buddha calmed their excited hearts and diverted their curiosity by answering very briefly: "Among these women, monks, some were stream-enterers, Souipannas, some were once-returners, SakadagiimTs and some were non-returners, AnagamTs. None of these lay disciples had died destitute of the noble fruits."''"^ All these disciples were safe from rebirth below the human realm and each one was securely bound for the final goal of total liberation. This was the most important aspect of their lives and deaths.

SamavatT had become a non-returner, AnagawldiX\d would therefore free of all sensual desire and hate and of all identification with her body. It was only her body that was burnt by the fire, not her inner being. SamavatT uttered as her last words as follows: "It would not be an easy matter, even with the knovv'ledge of a Buddha, to determine exactly the number of times our bodies have thus been burnt with fire as we have passed from birth to birth in the beginingless round of existence. Therefore, be heedful!"

'"Uda:7:10 229

Stirred by these words, the ladies of the court meditated on painful felling and thereby gained the noble paths and fruits.

Referring to the tragedy at KosambT, the Buddha spoke the following inspirational verse to the monks: "Bound to illusion is the world: Bound-to-become its seen to be. Bound to a basis is the fool, And companied with darkness. Yet

He seems eternal. But of him Who seeth clearly naught remains.

SamavatT had been reborn in the Pure Abodes, where she would be able to reach Nibbana without ever returning from that would. The different results of love and hate could be seen without exemplary clarity in the lives and deaths of these two queens. When one day the monks were discussing who was alive and who dead, the Buddha said that Magandiya while living was dead already, while SamavatT though dead, was truly alive. Then the Buddha spoke these following verses. "Heedfulness is the path to the Deathless, Heedlessness is the path to death. The heedful ones do not die. The heedless are likened to the dead.

The wise then, recognizing this As the distinction of heedfulness,

•""Uda: 7-10 230

In heedfulness rejoice, delighting In the realm of the noble ones.

The steadfast meditate persistently, Constantly they firmly strive. Aspiring to reach Nibbana, The unexcelled security from bonds.""^"^

5:8 The Biography of Sena of Great Energetic Nun

In Savatthi, there was a housewife named Sona, who had ten children, Bahuputtika. She was therefore always occupied with giving birth nursing and raising her children, with education them and with arranging marriages for them. Her whole life centered upon her children. Her husband was a lay follower of the Buddha. After having scrupulously observed the precepts for several years as a householder, he decided to devote himself fully to the holy life. And so he took ordination as a monk.

It was not easy for Sona to accept his decision, yet she did not waste her time with regrets and sorrow. But she decided to live a more devote life herself. She called her children together turned her considerable wealth over to them and asked them to provide her only with her bare necessities.

All her children went well with this arrangement at the beginning so she had sufficient support and she could spend her time in religious activities. Nevertheless, before long the old woman, Sona became a burden to her

•*"'Dhp-21,23 231

children and their spouses. They had never really accepted their father's decision to enter the Order and they did not sympathize with their mother's religious devotion as well. They no longer gave thought to how deeply they were indebted to their mother for all their wealth and for the many years of care and attention she had lavished on them. Looking only to their ovv'n connivance, they considered that the old woman was a nuisance and burden.

The treatment from her children was even more painful for Sona than separation from her husband. She became aware that waves of bitterness arose in her that reproaches and accusations toward her children intermingled in her mind. She realized that what she had taken to be selfless love, pure mother's love was in reality self-love coupled with expectations of requital. She had been relying on her children completely and had been convinced that she would be supported by them in her old age as a tribute to her long years of solicitude for them. She had assumed that gratitude, appreciation and participation in their affairs.

Her reflections brought her to the decision to enter the order of nuns so that she could develop the qualities of selfless love and virtue. She looked upon the household life as gray and oppressive and she pictured the life of a nun as bright and beautiful. Thus following her husband's path, she went forth into homelessness and became a nun.

According to Therlgatha, Sona had listened to the Dhamma, preached by unknown BhikkhunT, who was her Upajjhaya-nun before her ordained. It is clearly showed herself in the verse.

A.N: 111, 112, V. 143,195 232

"She taught me the doctrine, the elements of existence, the sense- base and the elements. Having heard her doctrine, having cut off my hair, I went forth."

Having entered the Sarngha as an old nun she had dozens of habits and peculiarities that were obstacles in this new environment. She was used to doing things in a certain way. while the other nuns did them differently. Therefore she made herself the target of criticism and correction by those, who were much younger than herself.

Soon after a while Sona realized that she had simply taken her self-love along with her into her new life. Furthermore she discovered that it was not so easy to reach noble attainments and that the order of nuns was not the paradise she had envisioned. Just as she had not found security with her children, so also ordination as a nun did not bring immediate peace of heart. She understood that she was still held fast by her womanly limitations also. It was not enough that her weaknesses were abhorrent to her and that she was longing for more masculine traits. She had to know what to do to effect the change. She accepted that she would have to make tremendous efforts, not only because she was already advanced in year but also because until now she had only cultivated female virtues. It became to clear Sona that she had to fight hard to win victory over her willfulness and credulity.

She fmally realized that it was necessary to practice mindfulness and self- observation, and to implant into her memory those teachings that could be at her disposal when needed to counteract her emotions. She applied

-"'Thig: 103 233

herself to the practice with a compelling sense of urgency. She would even pass entire nights in sitting and walking meditation, taking only minimal sleep. So as to avoid calling attention to herself she practiced walking meditation during the night in the darkness of the lower hall. She guided her steps by grabbing hold of the pillars, thereby ensuring that she would not stumble or bump into unseen objects. In this way her energy quickly gathered momentum.

Sona's attainment of Arahantship took place without any special circumstances to herald it, on an occasion when she had been left behind in the convent while the other nuns went out. She, in this expect, described it in her own words in the verses in the Apadana as follows: "Then the other bhikkhunls Left me alone in the convent. They had given me instructions To boil a cauldron of water.

Having fetched the water, I poured it into the cauldron; I put the cauldron on the stove and sat- Then my mind became composed.

I saw the aggregates as impermanent, I saw them as suffering and nonself. Having expelled all the cankers from my heart, Right there I attained to Arahantship."'*'^

4i: Apa; II. 3, 6. vv. 234-6 234

When the other nuns returned they asked for the hot water, which Sena still had not boiled. Using the supernormal power of the fire element, tejokasina, Sona quickly heated the water and offered it to the nuns. They reported this wonderful state to the Buddha. The Buddha rejoiced a verse in praise of her attainment: "Though one should live a hundred years As a lazy, sluggish person, Better it is to live a single day Firmly arousing one's energy.""^'^

Later the Buddha residing at the Jetavana monastery of Savatthi, praised Sona as the foremost among nuns who had the greatest energetic, Etadaggani araddhaviriyanam bhikkhuninam.

5:9 The Biography of Dhammadinna of Great Preacher

Dhammadinna was the daughter of lay disciple of Buddhist family in Savatthi. When she was marriageable age she was mamed a lay disciple of the Buddha named Visaldia in Rajagaha.

After hearing the discourses of the Buddha again and again Visakha attained non-returner, Anagami Fruition and he said to his wife, Dhammadinna: "accept all my property; from today, I am not going to take part in any of the affairs of the house." Dhammadinna retorted, "Who would swallow the spittle you have thrown up?" Then she asked permission from him to enter the Order and became a nun, bhikkbiinL

'"Dhp: 112

''A.N: I. 27 235

After becoming a nun she went to a monastery in a small village in the company of other nuns to practice meditation. Within a short time, she attained Arahantship and return to Rajagaha. '^

Visaldia, hearing that Dhammadinna had returned, went to see her and asked her some questions. It is related to become a greatest preacher among the nuns in the history of Buddhism. It is recorded in the Majjhima Nikaya'^'^' that when he asked her about the first three Paths, maggas she answered him; but when he asked her questions on the fourth Path, arahattamagga and phala, she said, "O lay disciple! This matter is out of your depth; if you want, you may go and asked the Buddha."

When Visakha asked the Buddha, the Buddha said, "Dhammadinna has already answered your question. If you asked me I shall have to give the same answer." Saying the Buddha confirmed the fact that Dhammadinna had attained Arahantship. Then the Buddha spoke in verse as follows: "Him I call a Brahmana, who does not cling to the past, future and present Khandha, aggregates and who is free from moral defilements and attachment. ""^'^

Later on, she was appointed by the Buddha as a greatest Preacher among the nuns, etadaggam dhammakathikanam bhilddiimmam.'^'^ This appointment was actually the fruit of an ancient aspiration. In the Dispensation of the Buddha Padummuttara, she had seen the Teacher

"" A.A: 1.278 '"^M.N: 1.466 "'Dhp: v. 421 •"V.N:1., 27 236

assign to an elder nun the position of preacher among nuns. So she formed her resolve and made this aspiration.

Under previous Buddhas, she had been a fortunate live so many times such as the daughter of King KikT. Her insight knowledge awaited the right conditions to ripen. When the Buddha appeared in the world in this areon and her husband Visakha attained as non-returener, anagami, she quickly found her way and attained to unconditioned freedom, by entering the homeless life as a nun and finally she attained the highest prize of a greatest preacher, dhanvriakathika.

5:10 The Biography of Mahapajapati GotamI of the First Nun

Mahapajapati GotamT was the daughter of Mahasupabuddha of Devadaha and she was the younger sister of Queen Maya who was the chief Queen of Suddhodana of Kapilavatthu. When she was marriageable age she married together with her elder sister, Maya with Suddhodana.'"'^

On the death of Queen Maya, seven days after the birth of Prince Siddhattha, Mahapajapati GotamT became not only the chief Queen of King Suddhodana but also the stepmother of Prince Siddhattha. At that time her own son Nanda was only five days old. She left her own son be fed by a wet-nurse and herself fed Prince Siddhattha, the future Buddha. Thus Mahapajapati GotamT was a great benefactor to Prince Siddhattha.

When Prince Siddhattha returned to Kapilavatthu after the attainment of Buddhahood, Mahapajapati GotamT went to see the Buddha. Later, after

•""A.A;I, 263 237

King Suddhodana died after attaining Arahantaship she, with five hundred ladies, heard the discourse of Kalahavivada at the Beach of RohinT River. And it is took place in her mind to enter the Order as a nun. Then, Mahapajapati GotamT went to see the Buddha and requested that women should also be allowed to enter the Buddhist Order as nuns, bbikJdiunis, but the Buddha refused permission three times.

Later on, the Buddha was sojourning at the Mahavana forest near VescllT, Mahapajapati GotamT, accompanied by five hundred ladies, and came on foot from Kapilavatthu to VesalT. They had already shaven their heads and had put on the dyed robes. There Mahapajapati GotamT requested again the Buddha to accept women in the Buddhist Order. The venerable Ananda also interceded on her behalf So the Buddha complied, with the provision that Mahapajapati abides by eight chief rules, iittlmganidhammas. Mahapajapati undertook to observe the eight chief rules as required and the Buddha admitted her into the Order. Mahapajapati was thus he first to be admitted to the Order of the nuns. The other women were admitted to the Order after her by the monks as instructed by the Buddha.

After she had entered to the Order she took instruction on meditation from the Buddha and soon after she attained Arahantship, arahattaphahi. According to Majjhima Nikaya, once, she offer nine robes for the Buddha, however, he rejected it and instructed her to offer to the Sanigha saying; "Offer, GotamT to the Samgha, samghe Gotami dehi, you must 238

get the great adventage if you offer to Sarngha, samglie dinne mahapphalam."

In course of time, it came to be the minds of some nuns that the nun Mahapajapati had not been properly admitted as nun because she did not have a preceptor; therefore Mahapajapati was not a true nun. With this in their mind, they stopped doing Sabbath, uposatha, ceremonies and Vassa and pavarana, ceremonies with her. They went to the Buddha and posed the problem of Mahapajapati not having been properly admitted to the Order of nuns, as she had no preceptor. To them the Buddha replied, "Why do you say so? I myself gave the eight chief rules to the Mahapajapati and she had learnt and practiced these chief rules as required by me. I myself am her preceptor and it is quite wrong for you to say that she had no preceptor. You should harbor no doubt whatsoever about Arahant." And the Buddha spoke in verse as follows: "Him 1 call a Brahmana who does no evil in deed or word or thought, who is restrained in these three respects."'^"'

Later, the Buddha announced at the Jetavana monastery of Savatthi that Mahapajapati GotamT is the foremost nun who knows the number of nights among the nuns, etadggam bhikkhunnmni rattanmmam^''^

'-"M.N: III., 29.5 '-' Dhp: v. 391 •'" A.N: I. 27