ARAHAT THERI BADRA KUNDALAKESI - QUICKNESS IN UNDERSTANDING

Arahat Badra kundalakesi Theri - Quickness in Understanding

“Through one a hundred verses chant

Composed of meaningless lines,

better the single Dhamma-line

one hears, then comes to calm.”
(Dhammapada Verse 102)

While residing in the Jatavana monastery, the Buddha spoke these verses with reference to Bhikkhuni Badra Kundalakesi.

A rich merchant of Rajagaha had an only daughter called Badra Kundalakesi (the woman with curls) who was about sixteen years of age, and she was exceedingly beautiful and fair. Her parents kept her on the highest floor of a seven storied mansion, thinking that her passionate nature would create her into a danger. She was only given one single woman to look after her.

One day Badra heard a commotion down below in the street, and when looked out of the window saw a criminal taken to the place of execution. He was a young man of station named Sattuka who had become a thief and was caught in the act of committing robbery. She fell in love with him and she lay down on her bed refusing to eat unless she could have him for her husband. Her father and mother not being able to pacify her, sent thousand pieces of money to the King's guard and asked him to bring the man to his mansion. The guard substituted a local man, put to death, and sent word to the King, that the robber has been executed.

The merchant gave the robber his daughter in marriage, thinking that his character might alter through his sudden change fortune. Soon after the wedding, Sattuka became obsessed with desire to steel her jewellery and made a plan to take them away from her. Then told her that while he was being led to the execution, he made a wish to a certain mountain deity who lives on Robbers' Cliff Mountain, to save   his life and this god's super-normal powers helped him to have her for his wife. He begged her to wear all her jewellery and prepare Rich Rice Porridge flavored with honey and five kinds of flowers, including the Laga flower. She prepared according to the way he instructed.

When they came to the cliff, her husband demanded that Bhadra hand all her jewellery to him. Bhadra saw only one way to escape. She asked her husband's permission to pay final obeisance to him, and as she embraced him she threw him over the cliff. Santuka was dashed into pieces and they disappeared into the air. Baddra thought to her self about the wicked deed just look place. Then a tree deity seen her brave act uttered the following verse:

“ It is not always a man who is wise

A capable woman could be equally wise

depending on her mindful action.”

Badra, after hearing these words became very strong willed. She had no desire to return to lay life. Therefore she decided to become a wondering acetic. She came to a certain hermitage of nuns. They asked Badra how she wanted to be ordained as a nun. She said, the highest form. There she entered the order of Jains. As a special penance her hair was torn out by the roots when she ordained. But they grew a gain curly, for which, she was called Kundalakesa, (which means curly hair).

She inquired her teachers, about the highest teachings held in their tradition. They pointed out that Jana absorption through Kasina meditation and mastering thousand articles of faith are regarded high. She expressed that gaining Janas would be difficult, but to teach her the learning of articles. They taught her the skills of their doctrines and thereby gained an excellent knowledge of religious texts and philosophies. She became especially skilled in the art of debating and Bhadda gained a reputation as a formidable debater in India. As she traveled from town to town, she invited debate challenges by sticking a rose-apple branch into a pile of sand. Anyone who dared could challenge her by trampling on the sand, but none could get the better of her.

One day she was in Savatti, near Anathapindika's monastery in Jeta Grove, where Ven. Sariputta was residing. This day Ven. Sariputta was coming back from arms round, found some children gathered near her rose apple plant that she stuck near the city gate and wanted to know about it. He came to know that Baddra has arrived. Arahat Sariputra sent children to pick apart Bhadda Kundalakesi's sand pile, as a sign of his willingness for debate and soon she found her way to Ven. Sariputra with confident of victory with a large amount of people. The debate was on!

She asked question after question, and Ven. Sariputra answered her easily. Then it was his turn. What is the one? he asked. And she couldn't answer. She lost. “What is it Venerable?” She asked. “This is the Buddha's question sister” Said The Venerable. “If you will enter our sanga, I will tell you the answer.” “Very well admit me to sanga.”

Humbly, Bhadda asked Arahat Sariputra to become her teacher. But he told her to find the most noble teacher the Buddha, instead. So that evening Badra Kundalakesi went to see the Buddha who was living in the Jethawana Monastery. She saluted the Buddha and sat beside the Damsaba Mandapaya, (preaching stand) and listened to the Buddha's preaching. She felt as if the Buddha is preaching especially to her and so listened attentively to it. At the end of the sermon the great teacher said:

"Better than many volumes of knowledge is a single verse that brings peace."

“ through one hears a thousand verses

Made of lines devoid of meaning, (not words directed to Nirvana)

Better is a single meaningful line

By hearing which one is set at peace.”

(Dhammapada Verses 102 & 103)

At the conclusion of the verse she attained arahatship together with analytical knowledges (patisambida – nana). She seeked permission from the Buddha to ordain as a Buddhist nun. The Theri Gatha presents a different story to Badra's receiving her ordination form the Buddha, directly inviting her to become a Bhikkhuni. Bhadda Kundalakesi was ordained a Buddhist nun where she received formal ordination. On a later date when the Buddha placed his foremost nun disciples, the Buddha declared Theri Baddha Kundalakesi, foremost of other nuns with respect to quickness of understanding. This was a quality possessed similar to Bahiya Daruchiriya (Monk Bahiya) who reached arahatship in an instant when the Buddha spoke to him. “The Buddha told him: the seen there should be for you only the seen, in the heard only the heard, in the sensed only sensed, in the cognised only he cognised” Ud 1:10). Both these disciples grasped the highest truth so quickly, and penetrated it so deeply, that in a split – second ascended from the stage of a world ling to arahatship” (Their Lives, Their Works, Their Legacy, Nyanaponika Thera and Hellmuth Hecker).

Her poetry is recorded in a section of the Pali Sutta-Pitaka called the Therigatha, or Verses of the Elder Nuns, in the Khuddaka Nikaya.

Arahat Theri Badra Kundalakesi's later life was spent traveling over the Northern Indian territory, preaching the Dhamma and guiding others to the same goal of deliverance, to end the cycle of suffering. 

 

“Free from defilements, for fifty years

I traveled in Anga and Magadha.

Among the Vajjis, in Kasi and Kosala,

I ate the alms-food of the land.

That lay-supporter- wise man indeed

Who gave a robe to Badda,

Has generated abundant merit,

For she is one free of all ties.”

(Thi110-11)

Former Life Stories of Badra

Many aeons ago during Padumuttara Buddha's time she was born in the city of Hansawathi to a wealthy family. Her devoted attitude to the Triple Gem, made her visit the monastery often and listen to Dhamma sermons. One of the day she visited the monastery, she saw a Bhikkhuni called Suba was placed as the foremost with other nuns with respect to quickness of understanding. She also wished to have a similar place in one of the future Buddha's dispensation. Then one day she expressed her wish under the feet of the Padumuttara Buddha. Fore seeing her wish through his super-normal powers, the Buddha gave affirmation to her confirming that her wish would come true in the Gauthama Buddha's time.

From then on she worked had to fulfill her perfections through various performances of meritorious deeds including offings to the Buddha and his disciples and practiced her virtues really well. She was again reborn in the Thavtisa heaven and enjoyed heavenly pleasures and thereafter she was born in the realms of Yama, Thuisitha, Nirmanarati, Paranimmitawasawarthi, in order. Each time she became the wife of these God Kings and lived well and happy with all kinds of heavenly happiness.

Next when she was born in the human realm, during the time of Kashyapa Buddha, in the city of Benaras, she was born as the forth daughter of King Kiki in the town of Kasi known as Bhikkshudayika. She had six sisters called, Samani, Samanagutta, Bhikshuni born elder to her and the younger sisters were, Damma, Sudhamma and Sangadasika. Together they built a dwelling house (Sangawasa) for the Sanga and offered it to the Buddha and the Sanga inviting them to observe the rains retreat. They also listened to Dhamma sermons, practised meditation and attended to many other meritorious deeds.

Bhkkshudayika became very interested and devoted to the Buddha's teachings and asked permission from her father to gain entry into the Bhikkhuni order. King Kiki was against her wish and as an account Bhikshudasika decided to live a virtuous life dedicated to her practice.

On account of these great meritorious deeds she performed there, she was born in Tavtisa heaven which gives greater happiness and pleasure and was born as Badra, during Gautama Buddha's time.

Bhadda Kundalakesi was ordained a Buddhist nun where she received formal ordination. On a later date when the Buddha placed his foremost nun disciples, the Buddha declared Theri Baddha Kundalakesi, foremost of other nuns with respect to quickness of understanding.

ARAHAT THERI BADDAKAPILANI - FIRST IN THE RANK WHO COULD RECALL FORMER LIVES AMONGST OTHER NUNS

Arahat Theri Baddakapilani

Many eons a go, during Pudumuttara Buddha's dispensation Baddakapilani was born in the city of Hansawathi and later was married to a wealthy husband called Videha. They both enjoyed a happy and comfortable life and often visited the monastery to listen to Dhamma Sermons from the Buddha.  On a certain day after the Dhamma sermon, she heard a nun proclaimed in the first rank of those who could recall former lives. She resolved to acquire a similar rank, while her husband (Mahā Kassapa in this life) resolved to be chief among those who practise austere vows (dhutangadari).

From then on she generated good acts and fulfilled virtues to her best. With this wish in mind she gave alms to the Buddha and his Sanga for 7 consecutive days and the last day, after paying respect to the Buddha, she conveyed her wish. The Buddha foreseen her future wish, knew it was going to come true, and affirmed her that it would come to life (through his ability to see future lives of others, Anawarana Gnana) during the dispensation of Gautama the Buddha. 

After the Buddha Padumuttara passed away they both built a Stupa (pagoda) and enshrined Buddha's relics, and paid due respect with much devotion and gratitude to the Buddha. Together they performed many good deeds and were reborn in heaven and enjoyed heavenly pleasures for a very long time.

In the interval between the appearance of Konagama and Kassapa Buddha, she was born as the wife of a clansman. She had many disputes with her sister-in- law. A Pachcheca Buddha appeared at her door steps for arms food on a day they were quarreling, Her sister-in-law seen the Buddha, offered food to the Buddha with great reverence. She wished, “May I not be born close to unwise persons here after.” Seeing the sister-in-law offering food, she became very angry. She went to the Pachcheka Buddha and got his bowl back, cleared all her sister's food and filled the bowl with dirt mud and gave it back to the Buddha. The people nearby, saw this ill will and condemned her for her evil act. Feeling ashamed and guilty conscious of what occurred, she asked him forgiveness. Then she got the bowl back, emptied it, washed it well with scented powder and having filled it with the four sweet foods, sprinkled over the top ghee of the colour
 of a lotus calyx. Handing it back to the Pachcheka Buddha, she prayed to herself " As a result of this offering, I wish to have a beautiful body and complexion." The Buddha offered them merit and returned back.

Because of this merit she performed, there after she was born with beauty in every life, but a mud like repulsive odour came out from her body because of the evil act she performed to the Pachcheka Buddha.

During Kassapa Buddha's time she was born in Benaras, as the daughter of a wealthy treasure Mahadana. She was arranged to get married to the same husband and on the wedding day he refused to take her hand because of the odour that came through her body. Later she was given in marriage to other men seven times but her body gave such evil odour that she was repulsive to all and was abandoned by several husbands.

This was the result of the evil act she conducted at the Pachcheka Buddha in her previous life. But her good acts also should ripen soon.

Feeling sad she decided her ornaments made into a brick of gold and placed it on the shrine of Kasyapa Buddha, which was in process of being built. She reverenced to it with her hands full of eight lotuses and offered some sandalwood perfume to the relics chamber, at the table of offering. She wished that “may I spread the fragrance of lotus from my body and sandalwood from my mouth.”

Her body immediately became fragrant and sweet, and she was married again to her first husband. Both of them together attended to many meritorious deeds.

The Theri Apadāna mentions two other lives: one when she was the wife of Sumitta and offered a blanket to a Pacceka Buddha, and again when she was born among the Koliyans and attended on one hundred Pacceka Buddhas of Koliya.

In a later life, she was the queen of Nanda, king of Benares with whom she ministered to five hundred Pacceka Buddhas, sons of Padumavati. The king and the queen with fellow workers took care of all requisites of the Buddhas, built dwelling places and served them with great reverence. When the Pachcheka Buddhas passed away she was greatly troubled and renounced herself up to ascetic practices. The king who arrived later, heard the sad news, saw the impermanent nature of lives and he too decided to become an ascetic. They converted Buddhas' dwellings into monasteries for monks and nuns and paved opportunities for others to join the monastic life.

Both of them attended to may meritorious deeds then and after and practised meditation attaining higher absorptions (Janas). After passing away, they were both reborn in the Brahma realm.

During Gautama Buddha's time she was born as Badda, the daughter to Kosiyagotta Brahmin of Sagala, in the Madda country.

According to Apadana her mother was Sucimati and her father was  Kapila, whence, her title of Kapilani would have come after him. The husband was born to Kosiyagotta brahmin as father and Sumanadevi as mother from the Maha Thitha Brahmana Village.

When the messengers sent by the parents of Pipphali manava (Maha Kassapa) were wandering about seeking for a wife for him to resemble the image they carried with them, they discovered Bhadda and informed Pipphali's parents. The parents arranged the marriage without the knowledge of the young people and Bhadda went to Pipphali's house. There they lived together, but, by mutual consent, the marriage was never consummated. It was said that, she brought with her, on the day of her marriage, fifty thousand cartloads of wealth. 

When Pipphali desired to leave the world, making over to her his wealth, she wished to renounce it likewise, and together they left the house to become recluses unobserved by others. In the village, however, they were recognised by their people and they fell down at their feet. They granted freedom to all their slaves, and set forth, Pipphali leading and Bhadda following close behind. On coming to a fork in the road, they agreed that he should take the right and she the left. 

 

Asetic Pippali came to a place called Bahuputtaka Chithiya where he met Buddha and received higher ordination from the Buddha (Ehi Bhikkhu Bhava). In due course Baddakapilani came to the Titthiyarama (Niganta Nunnary near Jetavana), where she dwelt for five years, because women had not gained entry into the Bhikkhuni sanga. She learnt duties of nuns and techniques of samata meditation and there she meditated and gained higher absorptions.

 

Later, when Theri Prajapathi Gotami paved the way for women to enter the Bhikkhuni order, Bhaddakapilani joined her and received ordination, attaining arahatship not long after. Her continued practise of meditation, ability to reach higher absorptions coupled with many kinds of meritorious deeds performed in her previous lives, became fruitful in order to reach her goal. She was prepared to gain complete insight.  Finally she gave up all clinging and was freed from the need ever again to be reborn and suffer, on any plane. She was successful in destroying all passions. She attained Arahaship endowed with four analytical knowledges (Patisambida Gana) and six Supernormal powers, where she had been able to recall past lives faster. (Purwenivasamurti Gana). 

The Bhikkhuni Sanga was widely spreading at this time in India and Arahat Baddakapilani Theri had given meditation instructions to many nuns in order to reach the Jarnic experiences to gain into deep insights and attain enlightenment.

Later, in the assembly at Veluwana Monastery (in Sravasthi at Anatapindika's Grove,), when the Buddha placed his Chief Female disciples, the Buddha declared Arahat Baddakapilani Theri as the foremost of nuns who could recall former lives. 

One day when Arahat Theri Baddakapilani spending time leisurely and peacefully, recollected the qualities of her former husband, now who is the third Great Bhikkhu in the Buddha's order, Arahat Maha Kashyapa Thero's Greatness. There she uttered these Joyous utterances (poems of the Nuns - Theri Gataha) which has been recorded in the Pali Cannon, on 'Chatukka Nipatha.” 

 

“Son of the Buddha and his heir is he,

Great Kassapa - his mind serene, collected.

Vision of previous lives is his,

Heaven and hell he penetrates.

The ceasing of rebirth he has obtained,

And supernormal knowledge he has mastered.

With these three knowledges possessed by him

He is a brahman true, of threefold knowledge.

So has she, too, Bhadda the Kapilani, gained for herself

The threefold knowledge and has vanquished death.

Having bravely vanquished Mara and his host,

It is the last formation of a body that she bears.

Seeing the world's deep misery, we both went forth

And are now both free of cankers, with well-tamed minds.

Cooled of passions, we have found deliverance;

Cooled of passions, we have found our freedom.”

Mahaprajapathi Gothami (The Buddha's Foster Mother)

Arahat Mahaprajapathi Gothami Theri (The Buddha's Foster Mother) 

 

The Great Arahat Threi Mahāpajāpatī Gotami was the first female Sanga (Bhikkhuni) who paved the way for women to ordain as Buddhist nuns after breaking the barriers of womankind. 

Family History

She was born in the city of Devdaha to the family of Suppabuddha as the younger sister of Mahamāyā. They both were two sisters of King Suppabuddha, who belonged to the Koliyan Clan. 

Mahāpajāpatī Gotami was so called after her name because, at her birth, the fortune tellers prophesied that she would have a large following. Both sisters were married to King Suddhodana, leader of the Sakyan clan. 

When Queen Maha Māyā died seven days after the birth of prince Sidhartha, Queen Pajāpati Gotami the maternal aunt became the adoptive mother who looked after prince Sidhartha and nursed him. She raised the prince and had her own children, Prince Siddhartha's half-brother Nanda and half-sister Nanda. It is said that she gave her own children to nurses and herself nursed the young prince. Queen Maha Prajapathi Gotami became prince Sidhartha's care giver, devoting all of her time and affection making sure he would grow up with everything he needed from a mother. Theri Maha Prajapathi Gotami passed away at the age of 120 in Vesali.

Gaining Affirmation from the Padumuttara Buddha

Many aeons ago during the time of the Buddha Pumatura, Queen Prajapathi was born as a daughter to a minister in the city of Hansawathi, in Dambadiva. One day the minister took her daughter and his workers to listen to the discourses of the Buddha. That day, the Buddha announced and placed his step mother as the Senior Bhikkhuni among the Bhikkhuni Sanga within his eighty female great disciples. The girl who had then listened to the preaching and had developed a great devotion and honor to the Buddha, heard and saw the announcement of the Senior Nun and thought how great it could be to have an opportunity to attain that position just as that Nun. From that day on wards she was inspired to become the senior Bhikkhuni disciple of a Buddha and decided to be dedicated towards that attainment, practising wholesome deeds.

She offered alms to The Buddha and his Sanga for 7 consecutive days practicing good virtues in order to become the most Senior Bhikkhuni in one of the future Buddha's dispensation. Having this wish in mind, that day she worshiped at the feet of the Pumatura Buddha. The Buddha foreseeing her wishes through his Super normal knowledge “Anawarana Gnana” knew that her wish was going to come true and confirmed her that her wish was going to come to live during the Gautama Buddha's dispensation. This was the first time she gained affirmation from The Buddha Padumuttara.

The happy girl determined to practise her precepts and observed higher precepts on full moon days etc. and engaged in meritorious deeds with many kind acts of generosity.

In this Badra Kalpa (aeon), after the dispensation of Kashyapa Buddha, during the reign of King Kasi, she was born to a daughter of a village worker and later married to a village head men. At that time five Paccheka Buddhas who lived near the footstep of Nandamulaka in Himalayas visited her village because they could not survive in the Himalayas due to heavy rains. She took over the leadership to take care of them and encouraged villages to prepare five dwelling huts and furniture to fit in for five Paccheka Buddhas who came to spend their rains retreat. They prepared walking meditation tracks, and provided medicine and all other requisites to the Buddhas. Because of this great act, she was reborn in heaven for many life times and again was said to have been reborn as the daughter of a head merchant who was engaged in the trade of thread spinning. In that birth she had the opportunity of meeting five hundred Pachchaka Buddhas, where she was able to offer arms and supported them with their requisites and then after death she was reborn in haven and enjoyed many heavenly pleasures through out many life times before she was reborn as the daughter of King Suprabuddha, during the Gautama Buddha's dispensation. 

Seeking Permission to be Ordained as a Nun

When Gauthama the Buddha visited the City of Kimbulwat, to assist his mother, father and relatives with his teachings,  after listening to the Dhamma sermon preached by the Buddha, Maha Prajapathhi Gotami attained Sotapanna (stream enter-ere). After King Suddhodana passed away, Mahapajapati Gotami decided to gain ordination. Mahapajapati Gotami went to the Buddha and asked to be ordained into the Sangha. 

The Buddha refused her and continued on to Vesāli. Courageous, Gotami cut off her hair and wearing yellow robes, with a large number of Sakyan ladies followed the Buddha to Vesāli on foot. When she arrived there, she repeated her request to be ordained. The Buddha refused once again. 
 

Perhaps Buddha would have felt that it was not the right time for nuns to gain entry into Sanga because women were viewed as inferior beings during the time this impacting event took place. A Buddha has to know that his ministry of assembly needed to be accomplished with the four fold sanga of Bhikkhu, Bhikkhuni, Upasaka and Upasika.  This is how all previous Buddhas  had assembled their ministries.  According to the Pali Cannon, the past lives of the Buddha and Arahats, are recorded in Buddha Wansaya, Anagatha Wansaya etc. These historic recordings show evidence of past lives of the Buddha and his great male and female disciples and how they fulfilled their perfections in order to fulfill their wishes to be reborn in the dispensation of the Gautama Buddha. Then the Buddha's refusal thrice to formulate a Bhikkhuni order could have been the fact that conditions were not favorable for women to take leadership roles in that period of time in India and probably he would have wanted more time to be well prepared to face the reactions that would arise after ordaining the nuns. How ever at the third time when she arrived by foot to Vesali, Ven. Ananda Thero, one of the principal disciples and an attendant of the Buddha, met her and offered to negotiate with the Buddha on her behalf. 

 

Respectfully he questioned the Buddha, "Lord, are women capable of realising the various stages of sainthood as nuns?"

"They are, Ananda," said the Buddha.

"If that is so, Lord, then it would be good if women could be ordained as nuns," said Ven. Ananda Thero, encouraged by the Buddha's reply.

"If, Ananda, Maha Pajapati Gotami would accept the Eight Conditions it would be regarded that she has been ordained already as a nun."

Theri Prajapathi Gotami agreed to accept the The Eight Garudhammas and was accorded the status of the first bhikkhuni. Subsequent women had to undergo full ordination to become nuns.

Her Spiritual Life As a Nun

After her ordination , she came to see the Buddha for instructions. The Buddha gave adequate instructions to Bhikkhuni Prajapathi and after practising according to his instructions she attained Arahat-ship soon. She attained Arahat-ship endowed with six Supernormal powers (Shad Abinna) and Five Analytical Knowledges (Siyupili Sibiyapath). She also had special ability to perform super normal powers.

Other Bhikkhunis after listening to Nandakovada Sutta, discoursed by Arahat Nandaka attained Arahat-ship. The Lichchavi Kings built monasteries and offered them to Bhikkhunis and looked after their other needs. While residing in the city of Vaishali nunnery, she helped many women to ordain in the Sanga who searched for freedom. She gave abundant advice and support to all Bhikkhunis and after gaining adequate training, these nuns went back to other villagers and established nunneries themselves. Queen Yasodhara, Rupa Nanda and many other thousands of queens and women came to ordain under her leadership.

When the Buddha was living in Devramvehera Monastery, in Sravasti he placed Bhikkhunis in higher ranks as Female Chief Disciples of the Buddha. Theri Mahaprajapathi Gotami was placed as the Most Senior Bhikkhuni amongst other Bhikkhuni Sanga in his dispensation.

What makes her so significant is the fact that she was the first and only known woman to be directly ordained by the Buddha himself under The Eight Conditions. Her determination, courage, patience, wisdom, perseverance and clear vision coupled with her devotion to the Dhamma and the accumulated past merits in her previous lives made it possible for her dreams come true.

Maha Prajapathi Gotami Takes Permission to Leave

While living in Vesali, at the age of 120 years, she decided to leave this world for ever. Along with many other Bhikkhunis she came to see the Buddha who was then living in the Kutagara hall in Vesali. She said, “ Lord I became your mother when you were a child, I nourished you and brought you up and in return you gave me the sweet nectar of Nibbana.” “Lord, all women can be named as princesses and queens, but I was the only fortunate person who could be called by this uncommon name “Buddha Mata” and I gained this only because of you” She took pardon from the Buddha saluting him at his feet and requested him to give his consent to leave so that she would not return back to life any more. The Buddha gave permition and asked her to clear the doubts of the crowd and show her achievements and attainments to the ordinance by performing supernormal powers. 

Arahat Prajapathi Gotami performed powerful miracles through her supernormal powers which stunned the audience. She also said goodbye to Arahat Rahula, Arahat Nanda. And Ven. Ananda and other Bhikkhus. When she left for her Vesalipura nunnery, the Buddha followed her with other Bhikkhus up to the Vihara entrance. Then Theri Prajapathi came to the Buddha and paid her last respect once more and said, “Lord this will be my last respect paid to you” and saluted him for the last time.

The Buddha and his two great disciples. the eighty great disciples and all other Bhikkhus and Bhikkhunis followed the funeral possession of the Arahat Theri Prajapathi as a mark of respect to his foster mother. This was the first and the last time the Buddha took part in a funeral possession.

Mahapajapati Gotami’s major accomplishment in the Buddhist tradition was to have been the first woman to be ordained into the monastic life, as well as having reached enlightenment, Nirvana endowed with six super natural faculties and the four analytical knowledges.

Mahapajapati Gothami proved to the world that women also was capable as men to attain enlightenment, the highest known position in Buddhism. Not to mention that women were viewed as inferior beings during the time this impacting event took place. This comes to show that Mahapajapati Gotami broke that cycle, and paved the way for women to be seen as leaders or equivalents along side with equality.

KHEMA THE FIRST FEMALE CHIEF DISCIPLE OF THE BUDDHA

KHEMA THE FIRST FEMALE CHIEF DISCIPLE OF THE BUDDHA

KHEMA THE BEAUTIFUL QUEEN WHO BECAME THE FIRST CHIEF DISCIPLE OF  THE BUDDHA

 

Just as the Buddha had appointed two chief disciples, Venerable Sariputta and  Venerable Moggallana, for the Order of Monks,    He had appointed two chief disciples for the Oder of Nuns. They were Venerable Khema and Venerable Uppalawanna.

Khema, the queen of King Bimbisara, had been enthralled with her own beauty prior to meeting the Buddha. Kema was beautiful like a full moon reflected on a still lake at midnight. Her cheeks were smooth as lotus petals and her eyes sparkled like gems. As she had heard that the Buddha did not speak well of physical beauty, she had no wish to see him. But Khema had made a vow before one of the earlier Buddhas to become great in wisdom under the Buddha Gautama.

During the dispensations of several of the intervening Buddhas, she had parks and monasteries made which she donated to each Buddha and his Sangas. 


But in her final lifetime, Khema strongly resisted going to see the Buddha. Perhaps her   “Mara forces” were making a last effort to keep her in samsara.  Somehow as this was her final existence in the samsara, the merits she had acquired in her earlier lives would have forced her to see the Buddha. King Bimbisara had to trick her into going to the Buddha because Queen Khema was so attracted to her looks and was afraid that this would provoke the Buddha’s disapproval.  One cool, breezy morning, Khema decided to visit the monastery with King Bimbisara had built for the Buddha in the Bamboo Grove. 




The conversion of Khema was one of the rare cases where Buddha used his psychic powers to make a change in the heart of another. Buddha knew how to tame Khema’s vanity and conceit. He created a vivid image of a woman even more attractive than she was. Like a bee being attracted to a flower, Khema moved to the hall where Buddha was preaching in a deep clear voice. It was unlike anything she had heard before. It sounded beautiful than the singing of birds at the break of dawn. The voice was warm, relaxed and full of love and concern. Its words were words of wisdom. When she came into his presence, Khama saw this other lady fanning the Buddha. Then before the Queen’s very eyes, the Buddha made the beautiful image grow older and older until she was just a decaying bag of bones. Seeing this then she realized that just like the lovely image, one day she too would grow old and die.   All vanity of external beauty fell from her, this broke her pride and she instantly understood the impermanence of the physical body and life. 

The Buddha next spoke a worse and Khema became a stream-enterer. Then in rapid succession, she went through all the stages of enlightenment to attain Arahatship on the spot. Thereupon the Buddha told King Bimbisara that she would either have to ordain or to pass away, and the King, unable to bear the thought of losing her son, gave her permission to ordain. This 
was one of very rare cases of a human being who had achieved 
Arahatship before entering the Sanga.

 

Khema had clearly built up truly unique paramis by giving great gifts to earlier Buddhas and by learning their teachings thoroughly. Here we see that the importance of creating strong good Karma in the present life based on wisdom, even if we do not attain any of the paths or fruits in this lifetime. The more good deeds accompanied by wisdom than we do now, the easier will it be when the time actually comes for us to reach the goal.  We should develop wholesome thoughts and deeds that generate, Generosity, Loving kindness, and Wisdom.  Meditation is, of course, the most valuable of such deeds. Arahat Therie Khama ranked first in insight amongst the other nuns and later she was appointed by the Buddha as one of the two Chief Disciples of the Buddha for the Order of Nuns in his dispensation.

From the -  "Inspiration From the Enlightened Nuns"

The Four Great Efforts

This Dhamma sermon given to the devotees as an introduction to meditation was delivered in December 2014 at the Sri Lankarama Mahaviharaya of Brisbane Australia by the Most Ven. Wattegama Dhammawasa Nayaka Maha Thero.

Worthy devotees,

During the rainy season, (Wassana season) we discussed about the thirty seven Factors of Enlightenment, (Saththis Bodhipaakshika Dhamma). We continuously analysed and discussed about (sathara sathipattaana), the four ways of training mind-fullness and about how to practice mindfulness. In meditation the expectation is to cultivate our mind and practise mindfulness along with the thirty seven Factors of Enlightenment. Developing the mind means developing these 37 Factors of Enlightenment.

We have heard about the qualities of Dhamma;

‘Swakkatho Bhagawatho dhammo’, The Budhdha has wisely preached and explained what Dhamma is. ‘Adi kalayanang, Madhya kalyanang, Pariyosana kalyanang’- It means; the beginning, middle, and the end, very clear in a way that any follower could understand. 

Swakkatho Bhagawatho Dhammo Sandhittiko’ It says Dhamma can be listened to, understood and experienced here and now, at this very moment. You have to experience it now itself. ‘Akaliko,’ no fixed time. It was preached about 2500 years ago, still retains its original force and freshness and no one can complain that it does not suit the present day.

'Ehi passiko’ any person can go into it and see it at any time – it is not closed or covered; it is open to each and every one to come and discover what Dhamma is. The Buddha advised not to accept anything merely on the authority of another, but to exercise their own reasoning and judge for themselves whether any of it is right or wrong. Further more that there are no secrets in it. Dhamma is clearly preached.

'Pachchaththang wedhithabbo’ you have to realise it and you yourself have to experience it. No one can do it for you. No one can decide for your-self. ‘Wigngnuheehi’, you have to understand and realise it from your own wisdom. These two points have been appreciated and highly commented by the wise or men of wisdom.

There are four main ways to realise Dhamma

1. You have to associate noble friends. ‘Kalyana mithra sewanaya’. When you are with noble friends you will always hear Dhamma.

2.‘Sath dhamma’ should be heard often, as much as possible.

3. ‘Dhammanu dhamma patipada’, you have to live your life according to Dhamma. You should practice and follow Dhamma correctly.

4. ‘Yoniso manasikaraya’ (wise attention or reflection) is the fourth thing and that has to be done mindfully.

When you complete these 4 things you understand with confident, ‘pachchththang wedithabbo’; you will understand exactly what Dhamma is. That is why The Buddha taught that, “No others can decide for us. We should realise it ourselves individually. When we follow the Buddha as our Master or teacher, Dhamma could be seen and realised.

Meditation develops Thirty Seven Enlightenment Factors (Saththis Bodipakshika Dhamma)

Therefore worthy devotees, by meditation you develop ‘saththis bodhi paakshika Dhamma’. 37 ways of Supreme Enlightenment. You have to understand it from your own mind. You have to see it from your own mind. You have to observe it carefully. You have to study it and explore it. You don’t have to discover from others. You have to discover yourself. Practice and develop your mind. Therefore we have to evaluate our mind; time to time, to see whether it has been developed. It is a kind of meditation. It is a way of developing your mind. But you have to do this with a peaceful mind, quietly; analysing your state of mind. Now you all have a better knowledge of ‘saththis Bodhi Paakshika Dhamma’ and let us now move on to see what Four Great Efforts (Sathara Samyak Pradhana Dhamma) are.

The Four Great Efforts - Sathara Samayak Pradhana Weeryaya

This means, ‘uppannanang kusalanang dhammanang’; which is explained as to develop wholesome deeds or ‘kusal’ that is already in your mind, allow your mind to let unattended wholesome thoughts to be born and allow your mind to develop those ‘kusal’ or wholesome thoughts. You have to observe and explore and you have to keep your mind on an even keel. We need take on that responsibility for ourselves rather than turning it over to somebody else. Have a strong sense of the observer, the part of mind that’s simply watching what’s going on and identify as much as you can with that.

‘anuppanang akusalanang paapakanan dhammanang anuuppadaya chandhang janieethi wayathi weeriyang aarawathi padganhati pajjathi’

You have to watch whether this state of mind is developing within you. And investigate how your mind reacts when not allowing unborn demerits to be born. This particular state of mind should be observed by your self – not in someone else’s mind. You should be aware of your own mind and be an observer.

The right Path of a Noble Disciple of Buddha

The Buddha preached that the follower who is following the right path of Dhamma should be mindful always; in order to not give a chance for unborn demerits to be born in your mind. There should be willingness, a repeated willingness in your mind. ‘chandang’ means there should be a liking as well along with persistence. (paggahani pajjathi). Being alert and mindful to what’s going on in your mind is very important. You have to observe whether it’s really happening in your mind.

Therefore worthy devotees, we will inquire about this further and learn to be aware of the states of our mind and see it our- self.

Protect your virtue or morality (silwath bhawaya)

The Buddha taught us how to work on and not to allow unborn demerits to be born in your mind. ‘seela sampanno hothi, prathimokkha sanwara viharathi’. It reflects that you have to practice endurance by not allowing unborn demerits to be born or to get in to your mind, at any cost.

How can you protect your virtue?

Now here, the Buddha explains, ‘prathimokkha sanwara sanwatho wiharathi’ means that there are two hundred and twenty seven precepts for the bhikkhus. These precepts should be followed by them. Likewise 5 precepts (panchaseelaya) for laities spending a homely life or may be ‘ajeewa ashtamaka seelaya’ – 8 precepts. These precepts should be followed and protected. This does not mean to say that you observe the precepts and break your precepts after a while. This is not something like that. You need to see it mindfully with your wise attention making them very definite in our consciousness. You have to think again and again with ‘yoniso manasikara’ (wise attention) sensitivly all the time mindfully whether you have done any harm to others unintentionally or not refrained from stealing, and not to misuse sexuality. ‘Musawada veramani’ refraining from lies. Refraining from intoxicants such as alcohols, drugs – all harmful and deluding to the human mind. However we have to distract our selves through sensory pleasures so that we can observe and reflect. Each one of the precepts is a resolution which should be in your mind when you are tempted to act on the impulses you might be experiencing. You have to be mindful always, each and every moment, and then you will not do any thing bad unintentionally. Avoiding bad deeds is called ‘Virathi seela’. If we break the precepts it means that we are allowing unborn demerits to be born in our mind. Therefore we have to be careful and concentrate our minds not to be involved in worldly attractions.

Sila (Morality)

Sila is described in two main ways.

Virathi Sila

Charithra Sila

These are things that should come within one-self. If someone thinks that following these precepts alone will complete every thing, it is a wrong attitude or thinking.

 Worthy devotees, the Buddha’s teaching was,

“waththang na paripurantho Silang na paripurathi.”

“If one does not fulfil or perform one’s duties well; one does not complete Sila.”

We think that we are doing a good deed and it is a duty and simultaneously doing our duty is doing a good deed. But if it doesn’t happen accordingly it means that Sila is not totally completed. Some people say that doing bad deeds or good deeds are not good. When you do good deeds the ‘Samsara’ will continue, and even by bad deeds the same results will occur. If you think or work according to this mentality you will never complete Sila. We have to understand clearly that observing Sila and completing Sila is doing our duty. Bhikku’s have rules or duties which are called, ‘Waththakkandha’. It means to do the duties  to the Buddha ‘Buduwatha.’ Therefore Bhikkhus have to perform their duties accordingly.

 

Doing your duty belongs to Sila

‘Buduwatha’ or duties should be performed for the Buddha as if he is still living or as to a living Buddha. If not, how can one develop faith/devotion?  If not how will the Dhamma exist? No existence then. If these duties were not performed properly the Buddha’s teachings or Dhamma would not have existed for more than 2500 years. Therefore we have to precisely understand that performing duties are completing Sila.

Duties should be completed for your teachers (Acharya Watha)

Acharya Watha, There are procedures and duties to perform by the students, when living together. Bhikkhus/Nuns have their own teachers or senior monks or nuns when living with them. Student Bhikkhus/Nuns have to perform duties for their teachers. It is like some code of conduct or discipline. ‘Upadhdhyaya Watha’ is another set of duties. ‘Sabrahma chari Watha’ is also there to complete their duties avoiding physical desires. If there are any sick monks/nuns, Bhikkhus/Nuns have to take care of them. Likewise they have to look after old aged monastics who are feeble. If Bhikkhus are just selfish and self-centered, it is not the right way of their behaviour. It shows their low qualities.

There is another duty for visitors or strangers. ‘Aganthuka Watha’ When a Bhikkhu is concentrating on meditation if any stranger or a visitor (a monastic) comes to that place, without continuing his/her meditation he/she has to welcome the visitor and provide facilities available. Bhikkhus /Nuns have to provide tea or soft drinks and show where the wash rooms and accommodation are. All these duties have to be fulfilled accordingly, otherwise it is incomplete.

Sila (precepts) not complete if the good deeds are not done.

 

‘Sila’ (precepts) not completed if the good deeds are not done. We have to analyse it clearly. If we need to attain enlightenment so we need to continue these good deeds. No second word about it. When you attend to good deeds the result will be definitely good in the end. We have to follow these duties to be continued to attain Nibbana or enlightenment.  We need comforts in our life. To come to the temple from home you need a good vehicle. You can’t walk the whole distance. And if it is not a good vehicle, you will have problems on your way. You have to change tyres, if it is boiling you have to stop the car and open the bonnet to put some water to make it cool etc. Therefore we need a good vehicle to reach our destination. Yes. Our destination is Nibbana, enlightenment and this is the perfect and best path to attain it.

If we decide not to do or perform our duties and just concentrate on ‘Sila’ then it will become a vision (Drushti). That is Sila Dhrushti, Vision of Precepts. But to complete and follow precepts; duties have to be performed carefully. Both together will complete and take you to loving kindness and compassion.  This exercise will help you to develop Four Divine Abodes (Sathara Brahma Viharana). But if you don’t practice precepts along with duties allocated, you will not be able to develop ‘sathara brahma viharana’. 4 sublime states of mind.

Therefore worthy devotees, these are the 37 key methods to achieve Nibbana or enlightenment and for that purpose you should have ‘Sila’ or discipline within your self for not to allow unborn bad deeds to be born in your mind. To reach that state you have to follow and protect the precepts perfectly. “Sila sampanno hoti” In order to be virtues, the virtues need to be practiced.

Your senses should always be protected and restrained

Next the Buddha teachers about “ Indriya sanwara sanwatho viharathi kathamancha indriyo samuthwaro viharathi.”  One should always restrain one’s senses in order to get rid of unwholesome thoughts that has not already arisen in them. Here the sense restraint means “ Ariya sawako chakunag rupang diswa na nimiththaggahi hoti”  The senses should be well guarded and protected by different sensory impressions we come into contact with. Similarly one should restrain from taking sense impingements that come through their ears, nose, tongue and body. 

We tend to look at form (rupa) through our eyes and enjoy what we see. We can’t stop it. We hear from our ears and we can’t stop that as it happens automatically. We taste through our tongue, we smell through our nose and we experience tactile sense through our body. We make contact with these sense organs to please us. This is the usual way.  But if we take sensory impressions as “this is nice,” or “this is good” very soon you will experience lustful feelings. As soon as we get these sensory impressions, we must always be mindful and act wisely not to get caught. Therefore what do you think would happen if we tend to take these unnecessary impressions? Unborn unwholesome thoughts would arise in you. How does this happen? When we see an object through our eyes there develops eye consciousness.  Because of meeting all the above three contact arises. Because of that contact feelings arise in you. This feeling can be a pleasurable feeling, pleasurable feeling or a neutral feeling. What happens after feeling arises? Craving arises. When there is craving there is clinging. Because of this attachment to clinging we continue life and death in samsara.

When your eye catches an abject (form) learn to see the impermanent nature of it:

Now see, when we look at an object we get attached to it and unwittingly   

We get caught to unrisen unwholesome states to arise. Therefore when we perceive form (rupa) through our sense faculties, we need to realise that our eyes are impermanent. Similarly realise that the rupa (form) we see through those eyes are also impermanent. We need to realise that, if there is impermanence in the eyes we see and in the form we perceive, the eye consciousness that arises through this activity is also impermanent.  Learn to see that the contact that was formed through the meeting of the eyes form and eye consciousness is also impermanent. The feeling that has risen because of this contact should also be seen as impermanent.   This impermanent feeling that gave rise to attachment or craving also should be seen as impermanent.

The attachments we create through our five faculties belong to Mara

When we begin to see the reality of the working of the sense faculties in this manner, the unraised unwholesome states of mind would not come to be. Therefore dear devotees, this is why the Buddha explained that the clinging with the eye - form, ear- sound, together with these five sense faculties are like getting caught to Mara. The Dhamma teaches that all the above activities belong to Mara.  This is explained below through a nice simile.  

The simile of the Tortoise

A tortoise’s head is in front of him and the legs are parted on the four sides. When he is relaxed all his parts are scattered outward and can be seen. Now a Fox staying far away sees this and runs into the tortoise to break at least one of his limbs. The tortoise draws his limbs inwards. The fox waits till the tortoise puts his limbs out.

This is exactly the same when we expose our senses. They are caught by the Mara. Caught up by Mara means we are caught up and tied to the bonding of samsara. This does not mean that not to look at all forms, hear sounds, etc. How the Buddha taught was to use our “wise attention” “Skilful attention” (yonisomanasikaraya) into them.

When the eye impinges an object we tend to get attached to it.

That is natural. When we see a nice object we get attached to it.  We get carried away with it. Before we get carried away with it we must see the impermanent nature of that activity. We need to see it through our wise attention. When we see it that way “Ditte dittamattang” It ends there itself. But if you perceive it as “I like it” or I want it” with feelings then we get carried away by that and get attached to it. Then the unrisen unwholesome states of mind can arise.

Always see and listen in the way the Buddha taught to Daruchiriya

The way the Buddha taught Daruchiriya was “Ditte dittamattang, Sutesutamattang.” “When you see something stop thinking about it. Let go of it as soon as you see it.” Do not perceive it further. When you hear a thing, sometimes we think about it further and further. This action encourages unwholesome states to grow. In this way one can restrain from all five sensual desires that arise in the mind. This is what is called “Indriya sanwaraya” protection and discipline with your senses. This eye, this ear, this nose, this tongue – these are the food that is always perceived by the body. With form, sound, smell, taste and tactile sense, we always get carried away and get attracted by them and get attached to them. When this happens realise the state of your mind see it with wise attention (yonisomanasikara). If we don’t have the discipline to protect our senses the unrisen unwholesome states of mind can arise at this stage.

In the Discourse of “Adittapariyaya Sutta” the Buddha explained that it is better to press your eyes with a hot iron, rather than going after form (rupa) and get attached to it. The reason is the pain will stop after a while but the pain you suffer and face after going through sensual pleasures can give far more suffering to a person and one cannot predict the duration of that suffering.

This state of mind should be developed through Meditation

This state of mind which is susceptible to sensual desires should be and can be disciplined, guarded and protected and seen by every individual. Therefore this Four Great Strivings are useful in the disciplining of the senses and not to let the unrisen unwholesome states to occur.

Now watch cautiously and see how my eyes, my ears, my faculties perceive with outside world when they are met in the day to day life. We need to self- analyse all these activities ourselves.  Therefore the disciplining one’s sensual faculties assist us to get rid of the unwholesome states that have not arisen in our mind.  The undisciplined nature of one’s sense faculties and how they work should be seen by each individual. No other can tell you. This state of mind should be developed with meditation practice.

Breaking Rest (Jagariyanu Yougaya)

Next the Buddha emphasised to employ the method of Jagariyanu Yoga (the ability to break rest) which is another important factor for the unrisen unwholesome states of mind to rise. Hear devotees, this sleep is recognised in the Dhamma as a hindrance.

There are four different positions to Sleep

Therefore sensual desires always increase in a person who over sleeps and over eats. Therefore sleep should be kept to a minimum. We have a great desire for sleep. Therefore we need to be mindful about sleep. If we desire to sleep more, sensual desires can arise in us. The Sutras show four ways of sleeping positions.

1. One is called Preta Saiyawa. This is sleeping with face upwards

2. Next is the Kama Seiyawa, sleeping with face backwards

3.Next is the Sinha seiyawa, the left foot rests on the right when sleeping on side way. This position is suitable for the Noble disciples.

4.Next is Thathagata Seiyawa This position was the Buddha’s way of positioning and resting after going into any of the four ecstasies (Jhanas).

The Buddha has always rested and slept for a short period of time within the day, very close to two hours per day. The rest of the time he spent on helping the people.

The sleep induces the unrisen unwholesome thoughts to arise.

Therefore if we don’t use the sleep in a sensible manner the unrisen unwholesome thoughts can arise in one. The person who limits one’s sleep, spends time on walking and sitting meditation. This Ariya Srawaka, a Noble disciple always spends his/her time on meditation, he/she would practice and follow the Dhamma and always spends his/her full time on the practice.

One should also be mindful about the Four Foundations of Mindfulness and optimise the full time for practice. There are some people who sleep during the day. Some people think that monks sleep during the day and ask us whether we do so.

A limited sleep is needed in our life. Heavy sleep is an obstacle to eradicate the unrisen unwholesome thoughts. Sleep should be used to a required amount. If you have a physical illness then one may need to sleep according to the physical conditions of that person. But in normal life we tend to develop bad habits. The Dhamma teaches us that we need to wake before the sun rises. All disciples of the Buddha have been taught to wake up before the sun rises. This action is a kind of virtue. This is what we call Watha, or duties. Some people keep awake throughout the night and sleep during the day. This kind of behaviour tends to increase the unrisen unwholesome thoughts to rise.

I always advice our young monks to go to sleep early and wakeup early. Some may work throughout the night and sleep during the day. This has no use. Everything should be done at the right time and when we attend to things on time, we can get done many things as possible during the day. Therefore the concept of sleep is also a state that can increase sensual desire and lust. Therefore sleep will contribute the unrisen unwholesome thoughts to arise if we don’t use sleep appropriately.

When we don’t have faith or confidence of the Triple Gem we will contribute the unrisen unwholesome thoughts to arise. A low state of confidence towards the Triple Gem tends to influence a person’s unrisen unwholesome states to rise. 

Loss of moral shame and moral fear induces unrisen unwholesome states to arise

Similarly we call moral shame and moral fear as administrators of the world. If one does not have this moral shame and moral fear the unrisen unwholesome states can arise at any given moment. Therefore these two called moral shame and moral fear are the Dhamma protectors of the world. For that reason the fear and the shame to do unwholesome actions should always be with us. The Buddha Spoke in the “Chakkawarthi Sinhanada Sutta” that the normal age of a person will decline to 10 years over a period of time. During this time the people will have no moral values. There will be no Dhamma to listen to or to practice. The people will live like cats and dogs. The moral shame will disappear with no discipline over their sensual desires. The life span of a person will be limited to ten years. The Dhamma also will disappear and animal like behaviour will be seen in people. Therefore The Buddha has explained to us that through the loss of this moral shame and moral fear, the unrisen unwholesome states can rise at any given moment.

Develop Metta to stop the arising of unwholesome states

When you develop metta and act according to loving kindness in your daily life, it is easy to stop the rising of the unrisen unwholesome states. The unrisen unwholesome states can easily arise in a person who does not practice metta. Anger can arise in one’s mind at any moment. Sometimes one may have anger with someone and a bitterness is kept in one’s mind. But one may not be aware that one is accumulating, unwholesome karma through the generated anger of that person.

Five ways to Develop Metta when one is angry

Ven. Sariputta Thero has explained in the “Agata Pativinaya Sutta” how to promote and reflect loving-kindness in five different ways.

1. There is a person whose physical actions are good. Mental actions are also good. But his/her verbal actions are not good. This person tells lies, uses abusive speech, talks back and insults others and has no discipline in her/his speech. But this person’s bodily actions are good. Mental actions are also good. Sometimes this person may say things to hurt you. At this stage, you should think that even though this person’s words are abusive and not good, at least this person’s bodily actions are good and does not perform mental actions that are volitional or karma forming. In this way one can get rid of anger created by him. When that person runs you down then think of that person in this way and develop metta to that person.

If one gets angry it will stand for one’s own disadvantage  

(Ven. Sariputta Thero using a simile describes how to get rid of anger)

If a person scolds or annoys someone the disadvantage is not for you but to the person who scolded. So when one keeps a feeling of bitterness in one’s mind it is for one’s disadvantage because this provides conditions to the unattended unwholesome states to rise. Ven. Sariputta Thero shows a simile to match this condition. Once a monk who was going on alms round found a pansakula cloth thrown out that didn’t belong to anyone. That was a cloth that has been used to cover a copse. One side of the cloth was very dirty while the other side was fairly clean. At this time the monk held this cloth with his first finger and the middle finger of his right foot and tore it apart with his left first and the middle finger of that foot and got rid of the dirty part of the cloth. He made use of the good material to make a robe. Just like that if one has short comings in one’s speech, because his bodily and mental actions are good you need to think twice about those good actions and develop loving-kindness towards that person.

2nd Simile shown by Ven. Sariputta Thero

Sometimes a person’s verbal and physical actions are not so good, but from time to time, this person thinks of good thoughts. When you meet such a person whose verbal and physical actions are wrong, -think at least that this person’s thoughts are good and develop loving-kindness towards this person.

3rd Simile shown by Ven. Sariputta Thero

The third simile mentions that, during the drought a man who is very thirsty finally finds a pond to have a drink. The top layer of the water is fully covered with green moss. He moves the moss to and fro from his hand and drinks the water to his satisfaction. Think just like that and get rid of the anger that has arisen in you by developing metta.

4th Simile shown by Ven. Sariputta Thero

If a person mentally and physically attends to unwholesome actions, have sympathy and metta on that person. In which way? A person travelling during a drought who cannot find water to drink finally finds a little bit of water in a space like the footmark left by a cow (gavara Kuraka). You can’t use buckets to draw water. One must kneel down and get rid of the thirst. Just like that get rid of anger in you and develop loving-kindness towards that person in your mind.

Finally Ven. Sariputta Thero teaches how to develop Loving-Kindness

5th Simile shown by Ven. Sariputta Thero

A hungry person who is getting ready to travel in the desert definitely knows that if he travels without food he would suffer and die. Similarly if a person does wrong actions through mind, body and speech, have great compassion to him thinking that this person will fall into a great difficulty, that this person will face a great disaster and face much suffering. Think like this and do not get angry, but have great compassion towards that person and help him to show the right path.

Ven. Sariputta explained about developing loving-kindness in this manner. At the same time when a person can perform all good mental, physical and bodily actions, he will develop loving-kindness with ease.

Develop loving –kindness to all

One must develop loving –kindness to a great extent within one’s mind in order to get rid of the unrisen unwholesome states of mind. Therefore we need to see this happening in real life situations. If you take one person, that person is not one hundred precent right. That is why there is a saying that a person is like the two sides of the mountain. A very good person attends to meritorious deeds and later can produce unwholesome deeds as well. On account of that we need to develop this loving-kindness in our heart. This loving-kindness mind helps us to get rid of the unrisen unwholesome thoughts. Therefore our mind should always be guarded with these loving thoughts.

The Buddha advised us to contemplate on the following five factors

The Buddha had explained five factors to contemplate on according to “Pahana Sutta,”

Jara- Old Age;

“Jara Dhammohi Jara anathithoti, abhinnag pachcha wekki tabban”

This body is subject to old age and decay. When one contemplates on this, one can get rid of the attachment to self (one’s body). When one practices in this manner, the unrisen unwholesome states of mind could not rise. If one can contemplate that this form (rupa) is subject to old age and decay, then the unrisen unwholesome states of mind would not arise.

 Sickness

“Vyadhi Dhammehi Vyadin anatithothi, abhinnag pachcha wekki thabban”

This body of mine, at any moment can be affected by any kind of illness. This body is a favourable home for illness. This body is not an attractive and valuable one. This is the nature of the body. The suttas mention about 98 kinds of illnesses. Hunger is also a part of illness and eating food is a kind of treatment to that illness. We think that eating a good meal makes us feel comfortable. We think that we had a good meal. But what do we do? We treat the illness. After a while what happens? This illness becomes worse and worse.  When we look from there onwards we can see that there is a chain of illnesses. How much effort do we put in to maintain and balance this system? If we neglect any of the important factors, then we don’t know what kind of hardship we will have to face. Even though we try to maintain this body with food and exercise, manner, how long can we do it? We cannot avoid illness. Very quickly and unexpectedly an illness can arise and this can put us down. This is why the Buddha said “ Viyadi dhammomhi Vyadi anathithothi abhinnan pachcha wekki tabban.” “This wellbeing or good health ends up in diseases. When one contemplates in this way, “Anuppanan akusalann dammanan anuppadaya,” The unrisen unwholesome mental states would not arise in one.

Death

Similarly, “Marana dhammomhi maranan anathithothi abhinnan pachcha wekki tabban,” This life of mine can end at any time. I cannot predict it. This is just like the dew drop seen at the end of a grass blade. We imagine that this body is such a great thing, but see how many people die each day instantly? This is like a water bubble. We don’t know when this bubble will burst.

Next the Buddha says “this is like the sun that will rise tomorrow.”  Without our knowledge, it fades away in the evening and in the same way we don’t know when death is nearing. Death comes very suddenly. “Marana dhammomhi maranan anathithothi,”

This means, “I am subject to death at any time,” If one can reflect on this and contemplate on death, the unrisen unwholesome states of mind would not occur. “Anuppanan akusalanan dhammanang.”

All pleasing and appealing things are subject to change

“Piyehim manapehi nana bhavo vinabhavo”

All things that are attractive and pleasurable to us are subject to change. They keep on changing. Even our body keeps changing. All pleasing things keep changing. If one can see this change and contemplate on these phenomena, one such person can control the unrisen unwholesome actions from arising.

What we are now is due to our past Kamma

“Kammassa komhi kamma dayado kamma yoni kamma bandu kamma patisarana. Yankamman karissami kalyananva papakan va tassa dayado bhavissamithi.”

We have inherited our own kamma, kamma has become our own friend. This has to be reflected and contemplated very often. If one contemplates in this manner, one such person can get rid of the unrisen unwholesome states from arising. Now see, when one doesn’t reflect on the old age and sickness, such a person is very susceptible to develop the unrisen unwholesome thoughts. This is why it is said that the person who does not reflect and is ignorant about old age and sickness, there is a name for it. It is called Jeevihta Madaya.” Life longing. Again there is one called “arogya madaya” health longing and this happens due to ill health. Again because of adolescent stage, there is something called “Yauwana madaya. ” All these conditions can be calmed down and unraised unwholesome mind could not arise if one is able to contemplate the above mentioned conditions.

Contemplate on these Reflections more often

The unraised unwholesome mind would not occur if one is able to contemplate the above mentioned conditions. Therefore the Buddha always emphasised to employ the Four Great Strivings in order to get rid of the unwholesome thoughts that arise in one’s mind. In order to do it “anuppadan akusalanang dammanang anuppadaya chandang danithi, “ one must have a good liking to it. One should have a great enthusiasm for it. One should put a great effort into it. One should have a mind that is focused to it. We should adopt this kind of attitude in our frame of mind.

Through the help of meditation, the unwholesome states of mind should be eliminated and replaced with wholesome thoughts

The unwholesome states of mind should be eliminated and wholesome thoughts should be replaced instead, through the help of Meditation. Through meditation one develops wholesome thoughts. They should be installed and grown in one’s mind. On account of that loving-kindness would be developed in one’s mind. The techniques on various contemplations explained earlier, should be installed in one’s mind. Another factor is the growth of morality or virtues in you. A good control and discipline of the sense faculties are important. The ability to break rest too is important. The faith and being confident of the Triple Gem is very important and the development of loving-kindness need to grow in your heart. When all these conditions are established then the unrisen unwholesome states of mind will cease to be.

Be a guide to yourself

Therefore dear devotees, be a guide to yourself. Do a self-inquiry. Check whether these qualities are growing in your heart. Through wise attention at each stage check these states of mind carefully. When you have a self- inquiring mind using wise attention, you will realise that the 37 Factors of Enlightenment have grown within you. This realisation or understanding is what we call, “pachchattan veditabbo,” inquire your-self and acquire knowledge by realising it yourself. Therefore I wish that the Dhamma topics we discussed tonight will assist you in the realisation of the Four Noble Truths!