Dhamma Articles - Buddhist Nuns of Mahamevnawa

The Great & Powerful Declaration of Truth

Dhammadayadā — Mon, 24 Apr 2023 02:07:21 +0000

the Great Sthūpa of Arahant Theri Yaśodarā

The Blessed One, destroying lust, hatred, delusion and all defilements, attained the great state of Arahantship. This is the absolute truth. This is the truth. This is the truth.

The Blessed One, without the guidance of a teacher, by the amazing knowledge that was developed within Himself, realised the Four Noble Truths completely and became a Sammāsambuddha. This is the absolute truth. This is the truth. This is the truth.

The Blessed One, with knowledges like: the knowledge of recollecting past lives, the knowledge of seeing the passing away and rebirth of beings, the knowledge of the destruction of the Taints, the ten powerful knowledges of an Awakened One, the unique four wisdoms of self-confidence, the knowledge of the great twin miracle, the knowledge of Great Compassion and with perfect conduct, became Vijjācaranasampanna. This is the absolute truth. This is the truth. This is the truth.

The Blessed One, perfectly developed the Thirty Seven Factors of Enlightenment: the Four Establishments of Mindfulness, Four Right Efforts, Four Bases for Spiritual Power, Five Faculties, Five Powers, Seven Factors of Enlightenment, the Noble Eightfold Path and reached the Supreme Bliss of Nibbana and thus became Sugata. This is the absolute truth. This is the truth. This is the truth.

The Blessed One, clearly and in every detail, understood all Brahma worlds, heavenly worlds, the human world, the four bad destinations, skhanda worlds, worlds of elements, worlds of faculties and became free from them and became Lokavidu. This is the absolute truth. This is the truth. This is the truth.

The Blessed One, using the miracle of psychic powers, the miracle of reading others’s minds and the miracle of teaching, tamed gods and humans that were arrogant but who had accumulated merit to realise the Four Noble Truths. He made them live in accordance with the Dhamma and directed them to Nibbana and thus became Annuttaro Purisadhammasārati. This is the absolute truth. This is the truth. This is the truth.

The Blessed One, is the one and only teacher of wise gods and humans, therefore, He became Sattā Devamanussānam. This is the absolute truth. This is the truth. This is the truth.

The Blessed One, perfectly realised the Four Noble Truths and proclaimed it to others in the same way, thus, He became Buddha. This is the absolute truth. This is the truth. This is the truth.

The Blessed One holds the extraordinary qualities of a Sammāsambuddha, His wisdom defeats the light of the sun and moon. He was blessed with a physical appearance that shone with the thirty-two great signs. Because He bears all these blessed qualities, He became Bhagava. This is the absolute truth. This is the truth. This is the truth.

The most sweet and excellent Dhamma the Blessed one taught for 45 years, which extinguishes the blaze of sufferings in worldly beings, is noble and immeasurable in qualities. This is the absolute truth. This is the truth. This is the truth.

Born from the heart of the Blessed One; led by the amazing Arahant Sariputtha, Arahant Moggallana, the Great Arahant Kassapa, Arahant Ananda, Arahant Angulimala, our Arahant Mahinda, known as ‘second to Buddha’ and many more Arahants comprise the noble community of Sangha. Blessings received from the countless impeccable noble qualities of the gem of Sangha is beyond measure. This is the absolute truth. This is the truth. This is the truth.

The daughters born from the heart of the Blessed One; led by the noble mother of Buddha – Great Arahant Theri Prajapathi, Arahant Theri Khema, Arahant Theri Uppalavanna, meritorious mother of Rahula – Arahant Theri Yashodara, Arahant Theri Dhammadinna, Arahant Theri Patachara, our Arahant Theri Sanghamitta who brought the sacred Bo Sapling to Anuradhapura and established the Order of Bhikkhunis in Sri Lanka are marvellously admirable and powerful. The power of these gentle Bhikkhunis’ noble qualities is the absolute truth. This is the truth. This is the truth.

The great mother of Rahula, Yashodhara, completely dedicated herself to the mission of the Bodhisatta in fulfilling perfections for Buddhahood. This is the absolute truth. This is the truth. This is the truth.

The great mother of Rahula, Yashodhara, spent countless lives, without thinking of herself and only thinking for the good of her husband. This is the absolute truth. This is the truth. This is the truth.

The great mother of Rahula, Yashodhara, contemplated on the truth of her virtuousness as a wife, which brought God Sakka himself to help in countless lives. This is the absolute truth. This is the truth. This is the truth.

The great mother of Rahula, Yashodhara, used the power of truth of her virtues and saved the life of her husband on countless occasions. This is the absolute truth. This is the truth. This is the truth.

The great mother of Rahula, Yashodhara, at times when her husband was caught by demons, sacrificed her own life by falling prey to the demons herself for countless lives. This is the absolute truth. This is the truth. This is the truth.

The great mother of Rahula, Yashodara saved her husband, in countless lives, when he was falsely accused and in trouble, by removing and offering her jewellery. This is the absolute truth. This is the truth. This is the truth.

The great mother of Rahula, Yashodhara, for countless lives has provided food and nourished her husband who practised asceticism. This is the absolute truth. This is the truth. This is the truth.

The great mother of Rahula, Yashodhara, when her husband gave her away in aspiration for Buddhahood, rejoiced in his giving and blessed her husband’s mission to Buddhahood for countless lives. This is the absolute truth. This is the truth. This is the truth.

The great mother of Rahula, Yashodhara, for countless lives when she was given away to demons by her husband, wished for her husband’s aspiration to be fulfilled even while she was being munched by the demons. This is the absolute truth. This is the truth. This is the truth.

The great mother of Rahula, Yashodhara, after being given away as a slave, while washing pots and pans for her entire life, wished for her husband’s aspiration to be fulfilled for countless lives. This is the absolute truth. This is the truth. This is the truth.

The great mother of Rahula, Yashodhara, gave away the children she gave birth to for countless lives. This is the absolute truth. This is the truth. This is the truth.

The great mother of Rahula, Yashodhara, practised celibacy until marriage for countless lives. This is the absolute truth. This is the truth. This is the truth.

The great mother of Rahula, Yashodhara, without re-marrying practised celibacy after her husband’s death for countless lives. This is the absolute truth. This is the truth. This is the truth.

The great mother of Rahula, Yashodhara, practiced chastity for countless lives. This is the absolute truth. This is the truth. This is the truth.

The great mother of Rahula, Yashodhara, never engaged in sexual misconduct throughout samsara since the day of receiving the prophecy of certainty. This is the absolute truth. This is the truth. This is the truth.

The great mother of Rahula, Yashodhara, rejoiced wholeheartedly when the Great Bodhisatta offered many offerings including her children and herself. This is the absolute truth. This is the truth. This is the truth.

The great mother of Rahula, Yashodhara, when the Great Bodhisatta was offering dana wishing for Buddhahood, cooked dana and wished for her husband wholeheartedly. This is the absolute truth. This is the truth. This is the truth.

Because of the great mother of Rahula, Yashodara, our Great Teacher, the Supreme Buddha completed all perfections very quickly. This is the absolute truth. This is the truth. This is the truth.

The great mother of Rahula, Yashodhara, in her last life, after the Bodhisatta’s great renunciation, blessed her husband and took on the suffering He was undergoing herself. This is the absolute truth. This is the truth. This is the truth.

The great mother of Rahula, Yashodhara, after seven years, when she saw the Blessed One, showed the Buddha to her son and recited the beautiful Narasiha stanzas. This is the absolute truth. This is the truth. This is the truth.

The great mother of Rahula, Yashodhara, endured her sorrow when Prince Rahula, whom she cherished in her arms for seven years, became ordained. This is the absolute truth. This is the truth. This is the truth.

The great mother of Rahula, Yashodhara, walked for miles with delicate feet and received ordination. This is the absolute truth. This is the truth. This is the truth.

The great mother of Rahula, Theri Yashodhara, destroyed all defilements, acquiring great deep knowledge (ābhiññā) and became foremost among Bhikkhunis in the Gautama Buddha’s dispensation. This is the absolute truth. This is the truth. This is the truth.

The great mother of Rahula, Arahant Theri Yashodara, had a great deep knowledge of recollecting countless lives. This is the absolute truth. This is the truth. This is the truth.

Devas and Brahmas worshipped her sacred feet. This is the absolute truth. This is the truth. This is the truth.

The people who resided at that time took the dust that was stepped by her great feet and applied it on their forehead. This is the absolute truth. This is the truth. This is the truth.

The greatest female gem in all three worlds is the great mother of Rahula, Yashodara. This is the absolute truth. This is the truth. This is the truth.

The great mother of Rahula, Arahant Theri Yashodara, is of pure conduct. This is the absolute truth. This is the truth. This is the truth.

The great mother of Rahula, Arahant Theri Yashodara, is of upright conduct. This is the absolute truth. This is the truth. This is the truth.

The great mother of Rahula, Arahant Theri Yashodara, is of wise conduct. This is the absolute truth. This is the truth. This is the truth.

The great mother of Rahula, Arahant Theri Yashodara is of generous conduct. This is the absolute truth. This is the truth. This is the truth.

The great mother of Rahula, Arahant Theri Yashodara attained the fruits and paths in order. This is the absolute truth. This is the truth. This is the truth.

The great mother of Rahula, Arahant Theri Yashodara is indeed worthy of offerings. This is the absolute truth. This is the truth. This is the truth.

The great mother of Rahula, Arahant Theri Yashodara is indeed worthy of hospitality. This is the absolute truth. This is the truth. This is the truth.

The great mother of Rahula, Arahant Theri Yashodara is indeed worthy of gifts. This is the absolute truth. This is the truth. This is the truth.

The great mother of Rahula, Arahant Theri Yashodara is indeed worthy of reverential salutations. This is the absolute truth. This is the truth. This is the truth.

The great mother of Rahula, Arahant Theri Yashodara is indeed the incomparable field of merit for the world. This is the absolute truth. This is the truth. This is the truth.

By the power of the infinite virtues of the Great Arahant Theri Yashodara may …………………. (recollect your troubles or wholesome wishes now).

May the troubles and obstacles that have come to me be gone! May I be well and happy and be blessed with good health! May I gain happiness and comfort!

By the power of truth of the Blessed One, the greatest in the world, by the power of truth of the Noble Dhamma, well taught by the Blessed One, by the power of truth of the Maha Sangha, the incomparable field of merit for the world and by the power of the Swarnamali Maha Seya, by the power of the Great Tooth Relic of the Supreme Buddha, by the power of all the Stupas enshrining sacred relics, by the power of the Great Jaya Sri Maha Bodhi Tree, by the power of the sacred Ashta Pala and Dethis Pala Bodhi Trees and by the power of the Sri Pada ………………………….. (recollect your troubles or wholesome wishes now).

May all of my troubles go away!

By the power of this truth, just like the darkness that disappears when the sun rises, may all troubles that I have, human or non-human, visible or invisible all be gone.

Sadu! Sadu! Sadu!!!

Sri Yaśodarā Maha Seya @ UDUPILA

Seek blessings and great protection for your life by worshiping and performing the power of truth in the premises of Yashodara Maha Stupa, the one and only stupa in the world which enshrines the relics of most venerable Arahant Theri Yashodara, Rahula's beloved mother.

The post The Great & Powerful Declaration of Truth first appeared on Buddhist Nuns of Mahamevnawa.

The Stark Reality & the Only Hope!

Dhammadayadā — Sun, 31 Jul 2022 07:12:00 +0000

It’s hardly a secret that the global community today faces significant challenges. We witness a volatile global economy, a pandemic, climate disasters and other forms of environmental destruction, endless warfare, sudden and radical increases in fuel prices and a rise of authoritarian governments. These crises are escalating out of control and increasingly threatening our collective sanity and even our long-term survival. A confluence of these circumstances has created an opening for anxiety, stress, depression, insecurity, a feeling of helplessness and fear.

Unrighteous rulership and the continuous struggle for power is a major reflection of this massive chaos. The Blessed One proclaimed that “when Kings are unrighteous, the royal vassals become unrighteous. When the royal vassals are unrighteous, brahmins and householders become unrighteous. When brahmins and householders are unrighteous, the people of the town and countryside become unrighteous. When the people of the town and countryside are unrighteous, the sun and moon proceed off course. When the sun and moon proceed off course, the constellations and the stars proceed off course. When the constellations and the stars proceed off course, day and night proceed off course. When the day and night proceed off course, the months and fortnights proceed off course. When the months and fortnights proceed off course, the seasons and years proceed off course. When the seasons and years proceed off course, the winds blow off course and at random. When the winds blow off course and at random, the deities become upset. When the deities are upset, sufficient rain does not fall. When sufficient rain does not fall, the crops ripen irregularly. When people eat crops that ripen irregularly, they become short-lived, ugly, weak, and sickly” (AN 4.70)

The lust for power leads to one’s own affliction and the affliction of others. In the Mahānidana Sutta on causation, the Buddha states: “…And so, Ānanda, that feeling is a cause of craving. Craving is a cause of seeking. Seeking is a cause of gaining material possessions. Gaining material possessions is a cause of assessing. Assessing is a cause of desire and lust. Desire and lust is a cause of attachment. Attachment is a cause of ownership. Ownership is a cause of stinginess. Stinginess is a cause of safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking upon clubs and weapons, conflicts, quarrels and disputes, insulting speech, divisive speech and falsehoods (DN 15).

As the Perfectly Enlightened One profoundly describes in the Second Noble Truth, this craving gives rise to suffering. The Buddha explains that the First Noble Truth of suffering, which we experience daily, is to be fully realized. The Second Noble Truth of the origin of suffering to be eradicated. The Third Noble Truth of the cessation of suffering to be attained. The Fourth Noble Truth of the path leading to the cessation of suffering is to be practiced and developed. These Four Noble Truths are an amazing, remarkable, marvelous realization of the Buddha which is actual (thathāni), unerring (avithathāni), not otherwise (aññathāni). By using vivid similes, the Buddha accentuates the importance of realizing these Four Noble Truths. He states, “Bhikkhus, it is because of not understanding and not penetrating the Four Noble Truths that you and I have roamed and wandered through this long course of samsara”. The Blessed One explains that “Bhikkhus, if one’s clothes or head were ablaze, what should be done about it?” “Venerable Sir, to extinguish one’s blazing clothes or head, one should arouse extraordinary desire and effort”. “Bhikkhus, one might look on equanimously at one’s blazing clothes or head, paying no attention to them, but so long as one has not made the breakthrough to the Four Noble Truths as they really are, in order to make the breakthrough one should arouse extraordinary desire, make an extraordinary effort, stir up zeal and enthusiasm, be unremitting, and exercise mindfulness and clear comprehension” (SN 56:34).

Moreover, the Blessed One explains: “Bhikkhus, suppose a man would throw a yoke with a single hole into the great ocean, and there was a blind turtle which would come to the surface once every hundred years. What do you think, bhikkhus, would that blind turtle, coming to the surface once every hundred years, insert its neck into that yoke with a single hole?” “If it would ever do so, Venerable Sir, it would be only after a very long time”. “Sooner, I say, would that blind turtle, coming to the surface once every hundred years, insert its neck into that yoke with a single hole than the fool who has gone once to the lower world would regain the human state. For what reason? Because here, bhikkhus, there is no conduct guided by the Dhamma, no righteous conduct, no wholesome activity, no meritorious activity. Here there prevails mutual devouring, the devouring of the weak. For what reason? Because bhikkhus, they have not seen the Four Noble Truths” (SN 56:47).

The Blessed One sheds light on the solace gained by realizing the Four Noble Truths. “Bhikkhus, suppose that a man would place on the base of the Himalayas, the king of mountains, seven grains of gravel the size of mustard seeds. What do you think, bhikkhus, which is more: the seven grains of gravel the size of mustard seeds that have been placed there or the Himalayas, the king of mountains?” “Venerable sir, the Himalayas, the king of mountains is more, the seven grains of gravel the size of mustard seeds are trifling. Compared to the Himalayas, the seven grains of gravel the size of mustard seeds are not calculable, do not bear comparison, do not amount even to a fraction”. So too, bhikkhus, for a noble disciple, a person accomplished in view who has made the breakthrough to the Four Noble Truths, the suffering that has been destroyed and eliminated is more, while that which remains is trifling. Compared to the former mass of suffering that has been destroyed and eliminated, the latter is not calculable, does not bear comparison, does not amount even to a fraction, as there is a maximum of seven more lives. He is one who understands as they really are The Four Noble Truths” (SN 56:59).

So, what path must one tread to end the stark reality of perpetual conflict and endless frustration and suffering? The answer simply lies in the Fourth Noble Truth, the path leading to the cessation of suffering, namely, the Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. By properly developing this path, one is freed from all suffering.

Written by a Venerable Nun Of
Buddhist Nuns of Mahamevnawa

The post The Stark Reality & the Only Hope! first appeared on Buddhist Nuns of Mahamevnawa.

Women’s Fight for Freedom

Dhammadayadā — Sun, 24 Apr 2022 02:04:16 +0000

Freedom is a profound sense of happiness that all sentient beings like to experience. But sadly, not everyone has the luxury of experiencing equal freedom. Hence the call for political, economic, and social equality of the sexes has become louder than ever as women struggle for an equal place in the society with their male counterparts. Driven by the overwhelming desire to win over equal rights and recognition, they fight hard against sexist oppression. Although women may have been successful in achieving some of their goals, they are a far cry from achieving true freedom and liberation.

In the 6th century B.C. when the Buddha was born, the Brahmins dominated Indian society. Brahmins made women dependent first on their fathers and after marriage on their husbands making them submit to men for their entire life. This submission began as a child under the guardianship of her parents, wherefrom the age of seven or eight, she had to help with the household chores.

Then she had to show her compliance and obedience as a perfect wife by serving her husband. She was to always rise before him and go to bed after him and perform all duties of the house. Then came the submission to her son when she reached old age. In this male-dominated society, a woman’s place was the home. Just like a caged bird, she led a life confined to the walls of the house. There seemed to be no hope of redeeming themselves from the plight of their oppression and discrimination.

However, amid all the pain and suffering that engulfed the world, hope for a better tomorrow arose with the birth of a special being. Not only did he give hope for women, he gave hope for all living beings mired in the suffering of birth and death. The manifestation of this remarkable being, the Tathāgata, the Perfectly Enlightened Buddha is rare in the world. Having discovered for himself the perfect path to freedom and liberation, with boundless compassion he showed it to others as well.

After listening to his sublime teachings, many clansmen went forth from the household life to homelessness in seeking refuge in the Buddha’s dispensation. Many of Buddha’s kin went forth and joined the order of monks, the Sangha. After the passing away of King Suddhodana, Buddha’s father, who attained Arahantship, the thought arose in Mahāpajāpatī Gotamī, Buddha’s maternal aunt, to renounce the household life. Mahāpajāpatī Gotamī had once before asked the Blessed One for admission to his Order and had not won his consent. In the palace, she ambled in deep contemplation trying to figure out a different approach in convincing the Buddha to grant permission for women to ordain.

This time, Mahāpajāpatī Gotamī along with a substantial number of Sākyan ladies resolved to cut off their hair and donned themselves in yellow robes. Many of these Sākyan ladies were extremely delicate, beautiful and in the bloom of youth. With great determination, they walked from Kapilavatthu to Vesāli and arrived at the great hall with the peaked roof. Covered with dust and their feet swollen, they stood outside the entrance, dejected, pitiful and tearful. After their exhausting journey, these fragile Sākyan princesses looked like wilted lotuses.

Deeply moved by their miserable state, Venerable Ānanda approached the Blessed One and repeatedly requested him to grant permission for women to go forth in the Buddha’s Dispensation. Yielding to the requests of Venerable Ānanda, the Blessed One proclaimed if Mahāpajāpatī Gotamī accepts the eight principles of respect (aṭṭha garudhamma) that was to be their full ordination.

The Buddha outlined the following eight principles of respect, which should be honored, respected, esteemed, and revered, and should not be transgressed for life:

1. “A bhikkhunī who has been ordained for a hundred years should pay homage to a bhikkhu who has been ordained that same day, should rise up for him, reverentially salute him, and behave courteously toward him.”

2. “A bhikkhunī should not enter upon the rains in a place where there are no bhikkhus.”

3. “Every half-month a bhikkhunī should ask the Saṅgha of Bhikkhus about two things: about the day of the uposatha, and about coming for the exhortation.”

4. “When a bhikkhunī has observed the rains, she should invite correction before both Sanghas regarding three things: regarding anything seen, heard, or suspected.”

5. “A bhikkhunī who has broken any of the rules of respect should observe a half-month’s penalty period before both Sanghas.”

6. “A probationer who has completed two years of training in the six principles should seek full-ordination from both Sanghas.”

7. “A bhikkhunī must in no way insult or revile a bhikkhu.”

8. “From today on, Ānanda, bhikkhunīs are prohibited from admonishing bhikkhus, but bhikkhus are not prohibited from admonishing bhikkhunīs.”
(Gotamī Sutta, AN 8.51 – Translated by Bhikkhu Bodhi)

When Venerable Ānanda mentioned these rules to Mahāpajāpatī Gotamī, with utmost respect and gratitude, she readily agreed to abide by these rules for life.

Thus, there came to be the ordination of women in the Buddha’s Dispensation and the establishment of the Bhikkhunī Sangha. By doing so, the Buddha elevated the status of women in the Indian society from that of condemned and derogated to the rank of a noble lady worthy of respect and veneration by even the most prestigious and powerful, even the King. After the establishment of Bhikkhunī Sangha many women throughout the country from all hierarchies of the society ordained as bhikkunis. The Order of Nuns paved the path to all women who desired deliverance from suffering.

Buddha’s wisdom and compassion reached the very depths of the unspoken suffering and turmoil that burned the hearts of these ladies. His beautiful teachings brought them consolation, guidance, inspiration, joy, and the freedom they so earnestly sought. They realized the truth of life by developing their wisdom and experienced freedom from the endless suffering brought about by the cycle of aging and death. Today we live in a world of perpetual destruction and our only hope for freedom and security lies in our refuge in the Triple Gem. Hence, it is not too far of a stretch to mention that the real freedom a woman earnestly seeks and desires lies within the sublime teachings of the Buddha, the Perfectly Self-Enlightened One.

Written by a Venerable Nun Of
Mahamevnawa Anagārika Nun’s Monastery

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The Heartwood of the Bhikkhunī Sangha: Mahāpajāpatī Gotamī

Dhammadayadā — Sun, 24 Apr 2022 01:58:47 +0000

The Blessed One was like the shining star that shed light on to the Sakyan Clan, which gave them the highest prestige and recognition. The Enlightenment of the Supreme Buddha was a gateway for countless helpless beings to end the suffering of wandering in the woeful cycle of rebirth. One year after his Enlightenment, the Blessed One, accompanied by a large retinue of disciples, arrived at Kapilavatthu to teach the Dhamma to his relatives. After listening to the sublime teachings of the Buddha, the Sakyans were very pleased and delighted. As a result, many relatives of the Buddha went forth and joined the order of monks, the Saṅgha. His step-brother Nanda and his beloved son Rāhula were also amongst them. While still reigning, King Suddhodana, the Buddha’s father, attained final quenching (Nibbāna). After the passing away of the great king, the inclination to go forth arose in Mahāpajāpatī Gotamī.

On one occasion, the Blessed One visited Kapilavatthu to resolve a dispute between the Sakyans and their neighbors, the Koliyans, concerning the irrigation of channels from the river Rohini. After the controversy was settled, 250 young men from each side went forth under the Buddha. On hearing the Dhamma, the five hundred young monks attained Arahantship, the final fruit of the path. Their wives sent them messages asking them to return home, but they replied that they were now incapable of living a household life. The five hundred young women, therefore, went to Queen Mahāpajāpatī and asked her to request ordination from the Buddha on their behalf.

Knowing that the Blessed One was dwelling in the Banyan Tree Park, Mahāpajāpatī Gotamī approached the Buddha and pleaded with him three times to grant permission for women to enter the Saṅgha. On each occasion, permission for women to go forth under the doctrine and discipline proclaimed by the Tathāgata was denied.

The Buddha having stayed at Kapilavatthu as long as he liked, journeyed to Vesalī, where he dwelled in the hall with the peaked roof in the Great Wood. Without being disheartened by the Buddha’s decision, Pajāpatī Gotamī along with a great number of Sakyan ladies resolved to cut off her hair and donning ochre robes, walked from Kapilavatthu to Vesalī. Experiencing many hardships, with their tender feet swollen and bodies covered with dust, miserable and saddened, weeping with tearful faces, the Sakyan women arrived at Vesalī and stood outside the entrance of the hall with the peaked roof.

Venerable Ānanda found Mahāpajāpatī Gotamī weeping, and learning the cause of her grief was deeply moved. He approached the Blessed One and repeatedly requested him to grant permission for women to go forth in the Buddha’s Dispensation. Realizing the difficulty of the spiritual life and foreseeing the problems that may arise in the future, the Blessed One denied the repeated requests and asked Venerable Ānanda not to favor the going forth of women.

Without being disrespectful, Venerable Ānanda tried a different approach and questioned the Buddha: “Are women, Bhante, capable of realizing the fruit of stream-entry (sotāpanna), the fruit of once-returning (sakādagāmi), the fruit of non-returning (anāgāmi) and the fruit of Arahantship when they have gone forth from the household life into homelessness under the Tathāgata’s Dhamma and discipline?” The Blessed One replied that they were capable of realizing the fruits of the path. Pleased and encouraged by the favorable reply, Venerable Ānanda addressed the Buddha again: “If, Bhante, it is possible for a woman to realize the fruits of the path, and considering that Mahāpajāpatī Gotamī has been of great service and help to the Blessed One–having been his maternal aunt, and foster mother who nurtured and nursed him when his mother died–it would be good if women were given permission to renounce the world and enter the Dispensation of the Buddha as bhikkhunīs.”

Finally, yielding to the requests of Venerable Ānanda, the Blessed One proclaimed: “If, Ānanda, Mahāpajāpatī Gotamī accepts the eight principles of respect (garudhamma), let that itself be her full-ordination.

“A bhikkhunī who has been ordained for a hundred years should pay homage to a bhikkhu who has been ordained that same day, should rise up for him, reverentially salute him, and behave courteously toward him.”
“A bhikkhunī should not enter upon the rains in a place where there are no bhikkhus.”
“Every half-month a bhikkhunī should ask the Saṅgha of Bhikkhus about two things: about the day of the uposatha, and about coming for the exhortation.”
“When a bhikkhunī has observed the rains, she should invite correction before both Sanghas regarding three things: regarding anything seen, heard, or suspected.”
“A bhikkhunī who has broken any of the rules of respect should observe a half-month’s penalty period before both Sanghas.”
“A probationer who has completed two years of training in the six principles should seek full-ordination from both Sanghas.”
“A bhikkhunī must in no way insult or revile a bhikkhu.”
“From today on, Ānanda, bhikkhunīs are prohibited from admonishing bhikkhus, but bhikkhus are not prohibited from admonishing bhikkhunīs.”

“These principles should be honored, respected, esteemed, and venerated, and should not be transgressed as long as life lasts.”

(Gotamī Sutta, AN 8.51 – Translated by Bhikkhu Bodhi)

When Venerable Ānanda mentioned them to Mahāpajāpatī Gotamī, she was ever so grateful to him and gladly agreed to abide by the eight principles. With utmost gratitude and keeping him in high esteem, Mahāpajāpatī addressed Venerable Ānanda: “Bhante Ānanda, as a woman or a man when young, of tender years, and fond of ornaments, with head bathed, having obtained a garland of lotus flowers or a garland of jasmine flowers or a garland of some sweet-scented lilies, having taken it with both hands, would place it on top of his or her head, in the same way, I accept these eight principles of respect as not to be transgressed as long as life lasts.”

In establishing the Saṅgha of Bhikkhunīs, the Blessed One most compassionately uplifted the status of women in society and paved the path for them to experience deliverance from all suffering.

Practicing the Dhamma diligently, before long, Mahāpajāpatī realized the Dhamma, attained Arahantship and forever escaped from the snare of the Māra.

On the occasion of giving titles to his disciples, the Blessed One proclaimed: “Bhikkhus, the foremost of my bhikkhunī disciples in seniority is Mahāpajāpatī Gotamī.”

Arahant Therī Mahāpajāpatī acted earnestly to help those women who searched for refuge in the Tathāgata’s teachings.

After the Bhikkhunī Saṅgha was established, many women throughout the country from all levels of society ordained as bhikkhunīs. Arahant Therī Mahāpajāpatī pursued every effort to enhance the spiritual lives of other women with sustained devotion, dedication, and diligence. Her kindness, helpfulness, and patience won her deep respect among the Saṅgha and the lay devotees. It was in this manner that Arahant Therī Mahāpajāpatī upheld the Buddha’s Dispensation. A great leader and an outstanding spiritual adviser, she undertook the task of guiding others to reap the benefits of the Buddha’s teachings. Mahāpajāpatī Gotamī combined the qualities of a perfect teacher with those of an ideal spiritual friend. Filled with the qualities that are finest and most endearing in a human being, she was, by all means, an embodiment of perfection.

The Noble Saṅgha to whom we have gone for refuge includes such great Arahants like Mahāpajāpatī Gotamī Therī, about whom we can develop a very pleasant mind. Her contribution to Gautama Supreme Buddha’s Dispensation, her dedication in establishing the Bhikkhunī Saṅgha, and the fantastic legacy that she left behind will always be remembered, cherished, and valued by the noble disciples of the Buddha.

The great Arahant Therī Mahāpajāpatī Gotamī, the heartwood of the Bhikkhunī Saṅgha, fulfilling her duties to the fullest and the utmost, attained the supreme bliss of Nibbāna at the age of 120.

Our heartfelt homage to the Great Arahant Therī Mahāpajāpatī Gotamī!

Written by a Venerable Nun Of
Buddhist Nuns of Mahamevnawa

The post The Heartwood of the Bhikkhunī Sangha: Mahāpajāpatī Gotamī first appeared on Buddhist Nuns of Mahamevnawa.

Kamma and Its Fruits

Dhammadayadā — Sun, 24 Apr 2022 01:46:07 +0000

The arising of the Omniscient One, Gotama the Buddha, foremost in compassion and love for all beings, the one who possessed the qualities expected of a fully accomplished and fully qualified spiritual teacher, is a rare occurrence in the world. Groomed to be heir to the throne, his encounter, and insight into the universality of suffering was so compelling that he lost all interest in the pleasures and privileges of rulership. Renouncing the worldly life, without anyone’s help he perfected noble virtue, concentration, wisdom, and liberation under the Bodhi Tree. The Fully Enlightened Buddha dwells in the world detached from the world, with all taints abandoned, free from birth, old age, and death, like a lotus flower that is “born in the water and grown up in the water, but rises up above the water and stands unsoiled by the water.”

Doṇa Sutta – Aṅguttara Nikāya

Through the perfect realization of the world, the Buddha explains: “Monks, there are these four inconceivable matters that one should not try to conceive; one who tries to conceive them would reap either madness or frustration. What four? 1. The domain of the Buddhas (buddhavisaya); 2. The domain of one in jhāna (jhānavisaya); 3. The result of kamma (kammavisaya); 4. Speculation about the world (lokacintā).

Acinteyya Sutta – Aṅguttara Nikāya

Although an ordinary mind is incapable of grasping and comprehending these matters, they were not, however, concealed and inconceivable to the Perfect One. His arising is the manifestation of great vision, light, and radiance. He has fully awakened to “whatever is seen, heard, sensed, cognized, reached, sought after, and examined by the mind,” and therefore whatever he teaches “is just so and not otherwise.” Hence, he is called the Tathāgata.

Loka Sutta – Aṅguttara Nikāya

As the Tathāgata, he possesses the “ten powers of the Tathāgata” and “the four knowledges of intrepidity,” which enable him to roar his “lion’s roar” in the assemblies. Of these ten powers, the second power is that the Tathāgata “understands as it actually is the results of kamma undertaken, past, future, and present, by way of possibilities and causes.”

Mahāsihanāda Sutta – Majjhima Nikāya

As mentioned, the result of kamma is an inconceivable matter; nevertheless, the Buddha has taught on kamma to his disciples to the extent that is helpful to the practice. He explains: “It is volition, monks, that I call kamma (cetanāhaṃ bhikkhave kammaṃ vadāmi). For having willed, one acts by body, speech, or mind.” Kamma means action springing from intention, as bodily deeds, speech, and thoughts.

Nibbedhika Sutta – Aṅguttara Nikāya

Our deeds generate kamma, and when the circumstances are suitable, the kamma ripens and produces the appropriate fruits, bringing misery or happiness in dependence on the ethical quality of our original action. The governing factor in the process of the round of rebirths known as saṃsāra, “the wandering on,” is the law of kamma and its fruits, which reigns over all sentient existence. The kamma we create may ripen in this very life, in the next rebirth, or in some subsequent birth. It is clear that as long as we travel on in the cycle of rebirth, the kamma accumulated over many previous births may ripen and yield its due results. Thus, the Buddha emphasizes that “beings are the owners of their kamma; they have kamma as their origin, kamma as their relative, kamma as their resort; whatever kamma they do, good or bad, they are its heirs.”

Saṃsappanīya Pariyāya Sutta – Aṅguttara Nikāya

The cause of rebirth is the arranging of kamma to bear fruit (bhava). Kamma determines the sphere into which rebirth takes place. Unwholesome kamma conduces to an unfortunate rebirth in the plane of misery and painful results, wholesome kamma to a fortunate rebirth and pleasant results. Unwholesome kamma is action rooted in mental states of greed, hatred, and delusion. Wholesome kamma is action rooted in mental states of non-greed, non-hatred, and non-delusion. The Blessed One does not leave us guessing as to what kinds of deeds create wholesome and unwholesome kamma but instead provides a precise classification as to right and wrong conduct. He outlines the ten courses of wholesome and unwholesome actions: three of body, four of speech, and three of mind. The three courses of unwholesome bodily action are the destruction of life, stealing, and sexual misconduct. The four courses of unwholesome verbal action are false speech, divisive speech, harsh speech, and idle chatter. The three courses of unwholesome mental action are covetousness, ill-will, and wrong view. The three courses of wholesome bodily action are abstaining from the destruction of life, abstaining from taking what is not given, i.e., abstaining from stealing, and abstaining from sexual misconduct. The four courses of wholesome verbal action are abstaining from false speech, abstaining from divisive speech, abstaining from harsh speech, and abstaining from idle chatter. The three courses of wholesome mental action are non-covetousness, non-ill-will, and right view.

The bliss of heaven and torments of hell are not things to be gained or avoided by mere wish or prayer but are instead experienced according to one’s own deeds. The Buddha very clearly and beautifully explains this with similes to Asibandhakaputta, the headman, in Gāmaṇisaṃyutta:

Suppose there is a person who engages in the ten kinds of unwholesome actions. Even if many people came together and prayed: “May this person be reborn in a good destination, in a heavenly world after death!” that person still would not be born in a good destination, a heavenly world after death. Just as if someone were to hurl a massive boulder into the middle of a lake, and people would gather around and pray for the boulder to rise up out of the lake, but by those prayers that boulder would not rise up out of the lake. So too, for a person who engages in the ten kinds of unwholesome action, even though people would gather around and pray for his rebirth in a good destination, he will be reborn in the plane of misery after death.

Moreover, suppose there is a person who engages in the ten kinds of wholesome actions. Even if many people came together and prayed: “May this person be reborn in a bad destination, in hell after death!” that person still would be born in a good destination, a heavenly world after death. Just as if someone were to submerge a pot of ghee or oil into the middle of a lake, and people would gather around and pray for the ghee or oil to sink, but by those prayers that ghee or oil would not sink, instead it would rise. So too, for a person who engages in the ten kinds of wholesome action, even though people would gather around and pray for his rebirth in a bad destination, he will be reborn in a good destination after death.

Asibandhakaputta Sutta – Saṃyutta Nikāya

Therefore, when we turn to the Buddha for guidance, he seeks to inspire in us a firm determination to reject unwholesome ways of living and to embrace the wholesome. The Buddha’s doctrine of kamma and its fruits thus places ultimate responsibility for our destiny in our own hands. He reveals to us how our moral choices and actions can become either a cause for pain or happiness.

The Buddha makes it very clear that beings take rebirth in accordance with their deeds, whereby they experience their good or bad results. When the results of kamma have been experienced, beings pass away to take rebirth elsewhere, yet again according to their accumulated kamma. All states of existence, however, from the torments of hell up to even the lofty celestial abodes, all are inherently impermanent, are bound to pass. For this reason, the Buddha does not place the final goal of his Teaching anywhere within the states of existence in saṃsāra, but instead accentuates the eradication of both good and bad kamma, the attainment of Nibbāna, by following the Noble Eightfold Path.

Written by a Venerable Nun Of
Mahamevnawa Anagārika Nun’s Monastery

The post Kamma and Its Fruits first appeared on Buddhist Nuns of Mahamevnawa.