DAWN OF BUDDHISM Ven. Sayadaw U Panna Vamsa (Agga Maha Pandita, Agga Maha Saddhamma Jotikadhaja) Dhammikarama Burmese Buddhist Temple Penang, Malaysia

CONTENTS

Singalovada Sutta

      The Singalovada Sutta highlights the specific duties the various people have to perform.

       The Five Kinds of Family Duty for Sons and Daughters

       1) Sons and daughters must attend caringly to their parents so as to provide them with all the requisites in life.

       2) They must carry out the family affairs, such as the business matters of their parents.

       3) They must maintain their parents' properties, their parents' clan name, their parents' religious duties, to try and straighten their parents' religious view if they have a wrong view. They must also maintain the good name of their parents and their lineage.

       4) They must obey their parents and make themselves worthy of the parents' heritage.

       5) On their parents' death they should do good deeds in dedication to them and share the merits with them.

      Five Kinds of Family Duty for Parents

       1) Parents must prevent their sons and daughters from misconduct.

       2) They must show their sons and daughters the way to good conduct.

       3) They must make their sons and daughters learn the arts and sciences.

       4) They must give them in marriage to suitable persons.

       5) They must give them their inheritance at the proper time.

       Five Kinds of Student's Duty for a Pupil

       1) He must stand up and welcome his teacher when he sees the teacher coming.

       2) He must attend and wait upon his teacher.

       3) He must obey the words of the teacher with confidence and devotion.

       4) He must serve his teacher and supply his needs

       5) He must learn carefully and respectfully what is taught or instructed by his teacher.

      Five Kinds of Teacher's Duty for a Teacher

       1) A teacher must teach his pupils good behaviour.

       2) He must impart knowledge to him in such a manner that the pupil may thoroughly grasp the subject.

       3) He must train his pupil without any discrimination.

       4) He must speak well of his pupil's virtues and attainments to his friends.

       5) He must prevent his pupils from danger.

       Five Kinds of Duty for a Husband

       1) A husband must be kind to and adore his wife

       2) He must not treat his wife in an insolent manner.

       3) He must not engage in sexual misconduct with other women.

       4) He must give her control and authority over domestic matter.

       5) He must provide his wife with garments and ornaments.

       Five Kinds of Duty for a Wife

       1) A wife must arrange chores of the household well and run it smoothly.

       2) She must distribute gifts fairly between her relatives and her husband's relatives.

       3) She must not engage in sexual misconduct wife other men.

       4) She must keep and maintain all things orderly that are handed over by her husband.

       5) She must be skillful and diligent in all her house works.

       Five Kinds of Fraternal Duty for a Good Friend

       1) A man must give his friends all necessary things as much as possible.

       2) He must use affectionate words towards them.

       3) He must do his best for the benefit of his friends.

       4) He must think of them as himself

       5) He must be true to his words and promises.

       Five Kinds of Obligation for a Beneficiary

       1) A beneficiary should protect his friend when his friend is inebriated.

       2) He should. guard over his friend's properties when he is inebriated.

       3) He should be a refuge for his friend when the latter is in trouble.

       4) He should not desert his friend when and who is in distress.

       5) He should help his descendants.

      Five Kinds of Duty for a Master (or an Employer)

       1) A master should make his employees work in accordance with their capability and strength.

       2) He must provide his employees with food and pay them sufficiently.

       3) He must give them medical treatment when they are ill and sick.

       4) On receiving delicious food, he must share it with his employees,

       5) He must allow them to work at appointed times and let them enjoy leisure at other times for rest and relaxation.

       Five Kinds of Duty for a Servant

       1) A servant must be awake from sleep before his master.

       2) He must sleep after his master.

       3) He must take only what is given to him by his master.

       4) He must try his best in his work for his master.

       5) He must always speak of the virtues of his master.

       Five Kinds of Duty for Devotees

       1) A devotee must minister to the religious teachers with affection in action.

       2) He must minister to the religious teachers with affection in speech.

       3) He must show them affection in thought, wishing them well at all times.

       4) He must always keep his house open to the religious teachers.

       5) He must provide them with material requisites.

       Six Kinds of Duty for religious Teacher

       1) A religious teacher must restrain his devotees from doing evil deeds.

       2) He must exhort them to do good deeds.

       3) He must protect them with loving-kindness.

       4) He must preach to them what they have never heard before.

       5) He must explain to them what they have already heard.

       6) He must show them the way to the realm of devas.

       Six Kinds of Duty for a Leader

       1) He must be more industrious than others.

       2) He must be vigilant in order to lead others.

       3) He must be kind to his subordinates.

       4) He must forebear and forgive others.

       5) He must be considerate and reasonable in whatever he does.

The Four Factors of Endowments (Sampada)

Once, during the Buddha's time, a young Koliyan named Dighajanu (which means Long Knee) said to the Buddha (who was dwelling at Koliya market town), that as worldlings, living together with their families, they suffered the use of perfumes and unguents and took delight in various ornaments, like jewelry, gold and silver. He humbly requested the Buddha to deliver a discourse, pointing to a way whereby the ordinary people could gain wealth and happiness in their present lives, as well as in the future. Thereat the Buddha expounded a discourse on "Sampada" which means the qualities which one must possess so as to gain wealth and happiness.

       "This Sampada" contained the four capabilities as enumerated in the following passages: Utthanasampada: active and diligent exertion in any business undertaking.

       2. Arakkhasampada : the ability to manage wisely what one has earned.

       3. Kalyanamitta : the ability to associate with a wide circle of good sampada friends.

       4. Samajivita sampada: the ability to live within one' means, i.e. sampada, not spending more that what one has earned by lawful means,

       The further detail explanations are appended as follows

       I. Utthanasampada: In the world everyone has to make a living by finding any suitable means of livelihood. Only a down and out person should be a vagrant without working in any occupation. A vagrant (beggar) is despised as a social pest and is outlawed in many countries. One must be skilful, diligent and wise in making decisions and in the administration of the business one is undertaking. These three qualities skill, diligence and wisdom make up the endowment Utthanasampada.

       2. Arakkhasampada: The wealth and properties, that one has acquired accordingly by active and diligent exertion in business undertaking, must be managed wisely and protected from five kinds of danger, namely floods, conflagrations, bad rulers, thieves and robbers as well as from bad sons and daughters who are unworthy heirs. The wise management and protection of the wealth and properties that one has acquired justly is call the endowment. Arakkhasampada.

       3. Kalyanamittasampada One must associate with good friends possessing the good qualities such as conviction and morality. One must also associate with those who have achieved success in their business. Only when one associates with such good companions can one emulate them and strive to achieve the good qualities that they possess in order to attain good morality, conviction, business management, etc. This is call the endowment of Kalyanamittasampada.

       4. Samajivita-sampada One must keep a systematic account reflecting the income, the expenditure, the receipts and payments. One should divide the net income into four portions. A person should use two portions for family consumption, another portion for saving, and the remaining portion for investment. The ability to live within one's means and not spending more than what one has earned by lawful means is called the endowment Samajivitasampada

       With the expounding of the Four Endowments (Sampada) by the Buddha for the prosperity and happiness of the householders now and the future, the chapter on Dhamma in brief for this book comes to an end.

       The Achievement of Enlightenment

       All beings can achieve enlightenment, but each according to his path travelled and taken by the individual himself. In the context of the journey undertaken, the fellow pilgrims make their own arrangements in accordance with the Ten Guidelines (Dasa Paramittas). it is better known as the Ten Perfections which are not only reserved for the Bodhisattas (Wisdom beings) aspiring only to become a Buddha but also for the others striving for enlightenment as well.

       How do Bodhisattas come about? It is when a person has performed enough wholesome deeds to inspire the desire to be enlightened. Having come to this level, he will then decide on the path to follow as shown below in descending order:

a) Samma-sambodhi

b) Pacceka-bodhi

c) Savaka-bodhi

       Aspirants desiring to become enlightened by becoming a Samma sambuddha have the longest and most difficult journey to Nibbana. From the very start as an officially proclaimed bodhisatta, they already choose their path to follow according to their intrinsic nature. There are three types of Bodhisattas as listed below:

a) the wisdom type

b) the faith type

c) the energy type

       The wisdom type bodhisatta takes about four asankheyyas (Incalculable Aeon) and one hundred thousand aeons (Kalpas) to attain Buddhahood.

       The faith type bodhisatta takes about eight asankheyyas and one hundred thousand aeons to attain Buddhahood.

       The energy type bodhisatta takes about sixteen asankheyyas and one hundred thousand aeons to attain Buddhahood.

       In the wisdom type bodhisatta, wisdom is utilized to augment his Bodhisatta practise to obtain rapid attainment but his faith is weak.

       In the faith type bodhisatta, faith is utilized to augment his bodhisatta practise to enhance his speedy attainment but his wisdom is medium.

       In the energetic type bodhisatta, energy is utilized to boost his slow attainment but his wisdom is weak.

       The Pacceka Buddha takes two asankheyyas and one hundred thousand aeons to achieve the attainment of Pacceka Buddha.

       The Chief Disciple takes 1 asankheyya and one hundred thousand aeons to achieve attainment.

       The Great Disciples take thousand of aeons to achieve attainment.

       The ordinary Disciples take unspecified great number of aeons to achieve attainment according to their practise.

       The ordinary Disciples set their own time frame, practising for an appropriate number of aeons and accordingly reach and achieve attainment in due course.

The Sangha

       The complete Buddhist way of life consists of the Buddha, the Dhamma and the Sangha. The word "Sangha" also means the "Community of Monks". Since the Buddha's preaching of the first sermon "Dhammacakkapavattana Sutta" at Isipatana in the Deer park at Benares and the establishment of the five Bhikkhus (monks) who became the first official Sangha, the growth of the monks never had stopped. Instead it spread from country to country and became the worthy custodian of the Buddha's teachings, the Dhamma.

       In general, the Buddha's disciples (the Sangha) are classified in three groups. The first group is the Chief Disciples (males and females) and the second is the Great Disciples, both these groups are found during the Buddha's days in great numbers although eighty were especially mentioned. The third is the group of ordinary disciples who now spread all over the world, carrying their religious duties in various ways to spread the Buddha's teachings.

       Outstanding amongst the Buddha's disciples are the two Chief Male Disciples

1. Venerable Sariputta

2. Venerable Moggalana

       and the two Chief Female Disciples

1. Venerable Khema

2. Venerable Uppalavanna

       They had not only developed inner access into the Dhamma but also had special potency of their own in the field of profound wisdom and awesome mental feats.

Venerable Sariputta

       Venerable Sariputta was born in the village of Nalaka near the city of Rajagaha and was known as Upatissa. Venerable Sariputta was the eldest of the seven siblings all of whom attained Arahantship and the most fortunate lady Rupasari was their mother.

       His childhood friend was Kolita who later became the Venerable Moggalana. At first both of them went to study under the same famous ascetic Sanjaya who failed to satisfy them with his teaching. So both left their ascetic teacher and went their separate ways after mutual promise to keep each other informed of new opportunity to attain peace and the highest truth.

       As time went by Venerable Sariputta inevitably met and admired the Venerable Assaji who preached to him the Dhamma. On hearing the first two lines of the Dhamma verse, Sariputta became a Sotapanna. The two lines of Dhamma were "All things are produced by causation. The Buddha has explained the causes and the Way to eradicate them. This is His Teaching". Quickly he went to repeat the Dhamma to Moggalana who also became a Sotapanna (stream winner).

       After meeting the Buddha and listening to His Dhamma, Sariputta became an Arahant. Two weeks later, he was declared by the Buddha himself as the First Chief Male Disciple at the august assembly of Bhikkhus, Bhikkhunis, Upasakas and Upasikas (Buddhist four-fold assembly). He was also known as the General of the Dhamma (Dhamma senapati) On any important occasion, Venerable Sariputta would be the right-sided First Chief Disciple, attending to the Dhamma needs of the Buddha. However, when he was not with the Buddha, he would be teaching Dhamma and training the monks under his care.

       As a filial and grateful son, he went home, with the permission of the Buddha, to establish his Brahman mother in Buddhism. He also succeeded in helping his Brahman mother to attain Sotapanna, the first stage of Ariyan sanctity.

       After the conversion of his beloved mother Brahman lady Sari to be a firm believer in Buddhism as an ariyan, the Venerable Sariputta passed away and attained parinibbana in his home village of Nalaka in the vicinity of Rajagaha.

       Obviously the Venerable Sariputta went back to his native village Nalaka for the benefit of his mother and established her in the Ariyan path; whilst there, he attained parinibbana six months before the Buddha.

       His brother, Venerable Cunda solemnly brought back a bowlful of his relics to the Buddha who praised His First Chief Male Disciple and had them enshrined in a cetiya.

Venerable Moggalana

       Venerable Moggalana, was also born in a village next to Nalaka and in his childhood was known as Kolita. His childhood friend was Upatissa who later became the Venerable Sariputta. As they were both searching for the highest truth, they went to the same famous ascetic Sanjaya. After some time they left him because he could not meet their quest to end their search for the highest truth. However before parting ways, they promised to inform each other of any opportunity to end their search for the highest truth. Soon after he was confronted by Venerable Sariputta who recited to him a four-line Dhamma stanza. He attained Sotapanna and that was the beginning of the end of his search for the highest fruit as he had entered the Ariyan Stream leading to the end of birth and death (Samsara).

       He then met the Buddha, heard the Dhamma, and became an Arahant, the Holy or Worthy One, like his compatriot the Venerable Sariputta, never more to suffer birth and death (Samsara) again. A short while later he was summoned together with Venerable Sariputta, in a four-fold assembly and declared the Second Chief Disciple. He was also designated as ''the Disciple Foremost in Psychic Powers.

       On all important occasions, like Venerable Sariputta, he would be the left-sided Chief Disciple, attending to the Buddha's psychic needs as and when instructed.

       However when on his own, he would be teaching Dhamma or training the monks under his charge. Sometimes he would be sojourning the heavens viewing the celestial mansions as he journeyed on, enquiring about their previous merits done. Likewise he would visit hells, saw the evil doers' sufferings and returned to give a true account to his student monks and devotees. This made the sectarians very jealous and furious. They hated the Venerable Moggalana so much that they planned and plotted his death, by hiring assassins to murder him. So he was attacked repeatedly until his body was smashed up.

       As the Venerable Moggalana was about to pass away, by his superb psychic powers, gathering the pieces of his battered body, he then flew to the presence of the Lord Buddha who was preaching Dhamma at that time. He went to the Buddha to pay his farewell respect and to ask for permission to attain parinibbana. When these were done, the Venerable Moggalana attained parinibbana.

       Fifteen days after the demise of the Venerable Sariputta, the Second Chief Disciple Venerable Maha Moggalana passed away at Kasasila Stone Slab in Mount Isigiri at Rajagaha. Just like in the case of Venerable Sariputta, the Buddha spoke in praise of Venerable Maha Moggalana and also instructed that his relics be collected and enshrined in a cetiya at the gate of Veluvana Monastery of which he was instrumental in its construction as requested specifically by the generous Lady Visakkha — donor of the monastery. This cetiya would be a suitable memorial for people to remember and pay homage.

Venerable Maha Kassapa

       The Venerable Maha Kassapa was the third Chief disciple after the two chief Male Disciples namely Venerable Sariputta and Venerable Moggalana. Among the Bhikkhus whose skill, steadfastness and dedication to achieve moral discipline, the Venerable Maha Kassapa ranked foremost.

       He was born in the village of Maha Tittha, situated on the outskirts of Magadha province and was given the name of Pipphali Manava, When his parents tried to get him married, he refused. Upon the repeated matrimonial persuasions, he had a statue of a very beautiful lady made and told them that he would marry only if such a lady could be found. As destiny would have it, such a lady was found by the name of Bhadda and so he had to marry her, making his parents very happy. However through mutual agreement, the marriage did not consummate and after his parents died, both of them agreed to renounce the world, each going their separate ways.

       He received his ordination from the Buddha and was the only Bhikkhu to exchange his new robe for the Buddha's old robe. Well-known as the "Disciple Foremost in Ascetic Practises", he used the "Dhutangas" to obtain purification.

       Upon hearing an adverse remark by an elderly Bhikkhu at the Buddha's funeral, he initiated and later presided over the First Great Buddhist Council, at which all the Buddha's Teachings were systematically compiled. This took place three months after the Mahaparinibbana (Great Demise) of the Buddha and was attended by five hundred senior-most Arahants, including the new just-attained Arahant Ananda.

Venerable Ananda

       Venerable Ananda who was the cousin of the Buddha, joined the Order and became a Sotapanna. He became the Treasurer of the Dhamma because he was endowed with a unique retentive memory. As he was also a prince and was very conversant with royal courtesies, he was the favourite attendant of the Buddha. He was always very soft-spoken and attentive to the Buddha, he served the Buddha very efficiently and always acted as very useful go-between for laity especially the ladies. He attained Arahatship only after the death of the Buddha. At the Buddhist Council, he was chosen to rehearse the Dhamma. He was also instrumental in the establishment of the Order of Nuns.

Venerable Angulimala

       Angulimala was born in the kingdom of Kosala where his father was the royal astrologer and chaplain to King Pasenadi. His mother was Mantani who gave birth to him at twelve midnight, with all the weapons in the city set a-blazing brightly, indicating an unmistakably evil omen. This was especially so when he was born under the bandits' constellation.

       However the baby Angulimala was known as Ahimsaka - meaning the "Harmless One" in his boyhood. When he came of age he was sent to Takkasila for an education befitting the young student from a respectable family. He soon became an excellent pupil, loved and trusted by his teacher but was greatly envied by his fellow students who consistently poisoned his teacher's mind against him..

       Eventually they succeeded and thereupon the teacher plotted a vile scheme to destroy him by demanding an honorarium of a thousand right index fingers. This was his obligation as a student. He was very reluctant but was coerced by his teacher who told him that upon completing his mission, he would be instructed in special knowledge to wash off all his evils and would then be endowed with great supernatural powers. Ahimsaka did not realize that his involvement with this tempting scheme would eventually lead him to the evil path.

       Thus the gentle Ahimsaka became the heartless bandit, merciless and relentless on killing. He was determined to complete his mission as soon as possible. He spared no one that happened to cross his path, whether it was men, women, or the aged; even the infants were brutally killed and their right fore-fingers cut off. Soon he became the cruel notorious murderer Angulimala who wore the "garland of fingers" of his victims.

       For years Angulimala terrorized the countryside and in the forest Jalini where he stayed. The people were so frightened and angry that they went yelling at the King's palace, demanding for the notorious bandit Angulimala to be captured and killed in order to protect the people. So the King at last led an army of soldiers to capture Angulimala dead or alive.

       For the great love of her son, mother Mantani started out for the great Jalini forest to find Angulimala. When Angulimala saw her, he was blindly excited and rushed after her to cut off her finger and to complete his mission of the thousandth finger. At this juncture the Buddha who was of great compassion came to the rescue and appeared walking leisurely in front of Angulimala. Immediately Angulimala rushed after him instead to fulfill his mission but was baffled because even by running furiously fast, he could not catch up with the gently walking Buddha. Exhausted and frustrated he stopped running.

       Thereupon he shouted for the Buddha to stop but the Buddha replied that He had stopped, only Angulimala was still running! Still more baffled he shouted to the Buddha that He was lying because He was still walking! Then the Buddha turned around and told him that He, the Buddha, had stopped doing evil, gave up running after pleasures, stopped unwholesome thoughts! Saying so He expounded to Angulimala the Dhamma. After hearing the sermon, Angulimala was jolted into reality and immediately changed for the better, joined the monkshood and followed the Buddha back to the monastery.

       When King Pasenadi met Angulimala at the Jetavana Monastery, he pardoned Angulimala as he was then a monk. However his life as a monk was not an easy one because everyone still hated him and bore vengeance in their heart. Some, still frightened of him, would throw sticks and stones that struck him, made him bleed. Sometimes things that were not thrown at him would somehow come to hit him. So everyday he would come back bruised and injured from his almsround.

       The compassionate Buddha knew and saw his plight, advised him to be patient and practised diligently. He followed the Buddha's advice and before long attained Arahantship. Gradually all came to love and respect him in the end.

       Once he saw a lady in travail, suffering from the pains of childbirth and he went back to the Buddha reporting the pitiful incident. The compassionate Buddha taught him a brief short verse to ease her suffering. So he went back and sitting behind a screen he recited what the Buddha had taught him:-

"yato'ham bhagini ariyaya jatiya jato,
nabhijanami sancicca panam jivita voropeta;
tena saccena sotthi te hotu sotthi gabbhassa."

       The meaning of which is

"Since my birth in the Ariyan race, I have not taken any life nor cause any suffering to anyone".
"By this Truth sister, may you be well and happy. May your baby be well and happy!".

       This made the maternity event a happy and painless one for the mother and her child.

       And so the Venerable Angulimala was able to live a happy Ariyan life thereafter.

Bhikkhuni Khema Theri

       Just as Venerable Sariputta was appointed the First Chief Male Disciple, the Venerable Bhikkhuni Khema Theri was appointed the First Chief Female Disciple.

       Her story began when she was the captivating beautiful Queen of King Bimbisara who was a staunch supporter of the Buddha. Being pious and wise King Bimbisara had become a Stream-winner. He was well aware of his consorts' vanity and infatuation of her own beauty that had prevented her from going to listen when the Buddha preached Dhamma. Her husband King Bimbisara however, was very eager for her to overcome the infatuation and fear of the Buddha's criticism of her. So the king devised a clever strategy to arouse her curiosity to visit the beautiful Bamboo Grove park and its monastery of great splendour. To achieve this King Bimbisara commanded his court entertainers to perform theatrical plays and compose songs about the fantasies of the royal park.

       That was what happened precisely when Queen Khema, inspired by the play, decided to go and see the Bamboo Grove for herself. As she approached the grove, she saw the Buddha preaching the Dhamma. Aware that she was nearby, the Buddha created an apparition of a heavenly beautiful lady fanning Him with a palm leaf fan. When Khema saw the apparition, she was captivated. She was so impressed by the angelic loveliness of the apparition that the pride of her own beauty vanished instantly. As she was so entranced, the Buddha caused the young lady to age gradually until she was very old, decrepit and ugly who finally collapsed and died. Continuing to look, Queen Khema saw the rotting corpse decaying further until it was full of flies, worm- infested, maggots eating, as well as stripping the corpse until only a heap of bones was left. Khema was horrified. Realising how foolish she was, she immediately changed her attitude and realized the true nature of the decaying body in the youthful and the young; as guided by the Buddha, Queen Khema became a Stream-winner. This means she had crossed the stream of craving, having destroyed doubts, wrong views and clinging to wrongful rites and ceremonies. Queen Khema knew that she was then safe from miserable births in the lower existences and was happy with the human and divine life thereafter.

       The Buddha, who was guiding her, knew of this and quickly helped her further on by making her realise the transitoriness of all formations (things). She readily understood and realised Arahantship.

       Then the Buddha called King Bimbisara and told him that Queen Khema had attained Arahantship. She had to be ordained or to pass away into Nibbana. King Bimbisara readily agreed for her to be ordained as a Bhikkhuni. Well-respected for her penetrative insight and wisdom Arahant Khema Theri could not ever again be tempted by sense pleasures, not even by Mara who was disguised as a handsome celestial youth.

       The Buddha declared her to be the wisest of His ordained female disciple and made her the leader of the Bhikkhuni Sangha.

Bhikkhuni Uppalavanna Theri

Like the story of Khema Theri the First Chief Female Disciple, Uppalavanna was born in Savatthi to a prosperous banker and his wife. They named her "Uppalavanna" because the colour of her skin resembles the hue of the blue lotus flower. Upon her becoming of age, her father received many marriage proposals from suitors both rich and poor, from all over the land. He was at a loss of what to do and to choose a suitable husband to wed his only beautiful daughter. Not wishing to offend any suitors or their families, he continued to procrastinate. Finding no solution to the problem, he then called his daughter to him and explained his dilemma to her. He further asked her if she would be willing to forsake marriage and be ordained as a Bhikkhuni.

       Uppalavanna was destined to achieve Arahantship in this life, so she readily agreed to renounce the world. One day it was her turn to sweep the Uposattha hall. She took a lamp there and set about doing her task. When she had finished her work, she sat down to meditate. Fixing her eyes on the lamp, she took the flame as an object for the fire kasina meditation. She kept up her vigil on this exercise until she attained all the jhanas and then went on to attain Arahantship.

       With this attainment also came the profound knowledge of the Dhamma, the powers of intuition as well as the great psychic powers. Soon after, the Buddha appointed her His Second Chief Female Disciple, declaring her to be foremost in these powers, among the Bhikkhunis.

       There were also some episodes in her life to promote a better understanding on the dangers of sensual desire. In this connection, she used to recite a verse whereby the mother and her daughter, who loved the same man, treated each other as rival enemies, vying for the love of that man. This composition of verses reminded people about the dangers of craving for sensual pleasures.

       In another incident Uppalavanna was dwelling alone in the forest hut. The childhood infatuated cousin hid inside her hut and waited for her to return at dusk. He then raped her while she was sleeping and ran out of the forest to escape. His mortal sin however only allowed him just a few steps from the hut before he was swallowed up by a fierce flame that shot up from the bowels of the earth. He was wrapped up by the flame and sucked into Avici Hell.

       Mara in a separate incident, tried to tempt and seduce Uppalavanna Theri but was thoroughly rebuked and sent packing back empty handed, dejected and disappointed. Arahant Uppalavanna Theri declared to Mara that since her mind was pure, having self-control, possessing the six higher knowledges and had abandoned all craving for sense pleasures, she could no longer be enticed by sensuality earthly or divine.

       The Buddha said that if anyone were to look up to someone as an exemplar of holy life, they should regard Theri Khema and Theri Uppalavanna as such.

Bhikkhuni Mahapajapati Gotami Arahant Theri

       The inspirational story about Bhikkhuni Mahapajapati Gotami started long ago during the time of Buddha Padumuttara. On an occasion when she was listening to a discourse by the Buddha, she happened to witness a Bhikkhuni being honoured as the foremost among the Bhikkhunis, who was enlightened earliest. She aspired to the same distinction in a future existence. After making extraordinary offerings to the Buddha, she made the same wish before the Buddha, who predicted that her aspiration would be fulfilled during Gotama Buddha's time. For the rest of her life she spent her time doing many meritorious deeds. After her death, she enjoyed only human and divine life in between the appearance of Buddhas.

       So during this world cycle, she was born into a Sakyan royal family and was known by the name of Mahapajapati Gotami, the younger daughter of King Mahasuppabuddha of Devadaha. She was the younger sister to Princess Mahamaya. Distinguished court astrologers, using physiogamy and palmistry on the two sisters predicted that the sons born to them would become a Universal Monarch. When the two sisters came of age, they were both betrothed to King Suddhodana and were taken to Kapilavatthu where the Princess Mahamaya was made the Queen Consort. She gave birth to Prince Siddhattha, the Buddha-to-be but she passed away on the seventh day of the baby's birth. So her younger sister, Mahapajapati Gotami became the foster mother in spite of herself giving birth to baby Nanda only five days ago. However she loved and cared more about her nephew Prince Siddhattha than her own son Prince Nanda, whom she sent to be milk-fed by the other nurses. This left her free to dote on Prince Siddhattha with full care, love and undivided attention, until he grew up strong and healthy.

       Her strong material devotion to the Prince Siddhattha until he matured and finally left the palace for his great renunciation, was indeed unique.

       In the royal household, there were three persons who had special affinity for the ascetic Siddhattha since his renunciation and who eventually succeeded in attaining Buddhahood, sitting under the Bodhi tree in Bodhagaya. One was the royal father, King Suddhodana; two, the Princess Yasodhara and three, the Queen Mahapajapati Gotami, the foster-mother; all of them eagerly waited for the return of the Buddha to Kapilavatthu. When the Buddha did so, King Suddhodana gave his son, now a Buddha, a magnificent royal welcome reciprocated by the Buddha's preaching, greatly benefiting the royal father who initially attained from Sotapanna and finally Arahantship on his deathbed. Princess Yasodhara was granted her wish when the Buddha, accompanied by His disciples and the royal entourage including King Suddhodana, visited her in her personal chamber and allowed her to pay homage and worship Him as she liked. Queen Mahapajapati Gotami offered to the Buddha her own hand-sown robe. Much to the delight of the Queen, the Buddha accepted her gift.

       When King Suddhodana attained Arahantship and passed away into parinibbana, Queen Mahapajapati Gotami felt that she must become a Bhikkhuni. There were five hundred Sakyan who were queen consorts who also wanted to become Bhikkhunis, like what she was thinking of. So Queen Gotami became their leader, approached the Buddha and requested Him to let them, including Princess Yasodhara be ordained as Bhikkhunis. The Buddha refused and turned down their requests several times. Out of sheer frustration and unable to gain any spiritual solace, Mahapajapati Gotami and the five hundred Sakyan ladies shaved their heads, wearing yellow robes, marched up to the Buddha and again requested Him to allow them to be ordained as Bhikkhunis. The Buddha still refused them the permission.

       Out of desperation and at wits end, they approached the Venerable Ananda who succeeded in securing the much-awaited permission. They were the only Bhikkhunis who were ordained upon the acceptance of the eight great rules of the nuns and were ordained by a group of Bhikkhus. Needless to say, the new Bhikkhunis practised very diligently and soon attained Arahantship, living in serenity as well as spiritual solace for the rest of their lives.

       As a Bhikkhuni, Mahapajapati Gotami practised very earnestly and attained Arahantship with supernormal powers. From then onwards, she enjoyed the homeless life, living harmoniously with the other five hundred ariyan Sakyan ladies, till their ripe old age. One day she happened to review her life-span and found it to have reached the end. She was then one hundred and twenty years old. She then quickly sought the Buddha and His great disciples to obtain their permission to attain parinibbana (the final demise). The Buddha asked her to show her spiritual powers, which she deftly did to the awesome admiration of the audience consisting of the Sangha and the lay people. The five hundred Arahant Sakyan Theris also did their stunning feats of spiritual power as instructed by the Buddha who likewise gave them permission to attain parinibbana. So they all went back to their Bhikkhuni's monastery and did what they had to do.

       Mahapajapati Gotami went into meditation. Going through all the jhana stages and finally stopping at the fourth jhana; released herself by entering into parinibbana.

       Her funeral, together with those of the five hundred Arahant Theris was very orderly and very dignified as well as grand because it was attended by the Buddha Himself Even the Gods and Deities attended the funeral procession showering down heavenly blooms, a spectacular miracle never seen before.

       So ended the great life of the Arahant Theri Mahapajapati Gotami who gave such a grand inspiration for the ladies in search of spiritual solace and profound happiness.

Bhikkhuni Dhammadinna Theri

       In family life Dhammadinna was married to a man named Visakha and were devoted to each other, enjoying a happy and comfortable life in Rajagaha, One day Visakha decided to hear the Buddha preaching the Dhamma and was very impressed by what he had heard. So he returned every day to listen to the Dhamma and soon after he became a Non-Returner (Anagami), the third stage of Buddhist Sainthood. This meant he had cut off all attachment to sense pleasure as well as eradicated his ill-will and thus shattering his bondage of repeated birth in Samsara.

       While going home one day, he resolved to give up home life and become a Bhikkhu. Upon reaching home, he explained to his wife Dhammadinna, of his noble intention, then he handed over all his worldly wealth to her. His shocked but quick-witted wife then asked for permission to become a Bhikkhuni (Buddhist nun) instead; as she too had realized the worthlessness of worldly wealth. Visakha gladly consented and prepared suitable offerings for the Sangha. He escorted his wife to the Bhikkhunis' residence, offered the gifts, after which presented her for ordination.

       Once ordained, Dhammadinna yearned to retreat to the forest to practise meditation in solitude. After obtaining permission she left Rajagaha and joined some like minded Bhikkhunis at the forest hermitage. After acquainted with the new surroundings, she practised meditation intensively and because of her previous-life perfections, she soon attained Arahantship and uttered her triumphant paean of joy at her noble attainment.

       Her noble victory had given her great insight and profound skill in explaining the Dhamma to others. Convinced that she had no further reasons to be there, she decided to return to Rajagaha where she could use her new Dhamma expertise to help and benefit others.

       Her former husband Visakha, wanted to know why she had decided to return to Rajagaha. Knowing that it was rude to ask her outrightly, Visakha chose to test her Dhamma knowledge instead. So after paying his respects, he questioned her at length about the Dhamma, the path and its fruits and she answered him clearly and accurately. Finally he questioned her about Arahantship but Dhammadinna did not answer, instead she sent him to see the Buddha.

       On meeting the Buddha, the layman Visakha related the whole dialogue with Dhammadinna in detail. After hearing his account of the dialogue the Buddha praised Arahant Theri Dhammadinna saying that He would have answered in the same way. Such was the Buddha's high regard for her as the Dhamma expositor and she was ranked as the most competent Dhamma teacher amongst all the other Bhikkhunis.

Bhikkhuni Patacara Theri

       Patacara Theri was born in Savatthi to a rich family of doting parents. She grew up a very beautiful daughter, closely guarded by her caring parents who built her a seven storied mansion fortified by a heavy guard around it for her safety. Nevertheless, unknown to anyone she fell in love with her servant. With no intention of marrying the suitor chosen by her parents, she quickly connive a plan with the help of that servant to escape from her heavily guarded luxurious home to start a new life with him. She succeeded in the guise of a servant in rags fetching water and was able to fool the guards. The lovers met at the city gates and eloped to a distant village where they settled down as husband and wife.

       He became a farmer to start a family. She soon became pregnant and asked her husband to bring her back to her parents' home for childbirth. The husband was scared of her parents because of their unsanctioned elopement. Anyway, unable to bear anymore procrastination she went by herself in her husband's absence. The husband later gave chase and found her by the wayside where she had given birth. With no purpose of proceeding further, they returned to their farmhouse.

       All was well, until she became pregnant again and when it was due birth time she again wanted to return to her parents' home. Repeated postponement again forced her to return to her parents home with her small son. Again the husband gave chase and found them along the country road, in a heavy rainstorm. She gave birth and told her husband to find them shelter. He ran off to do this but in doing so, was bitten by a poisonous snake and died instantly.

       Patacara had to take care of her small son and her new born son as well as to brave the rainstorm, in the absence of her husband. In the morning the rainstorm abated, but still there was no sign of her husband. Unable to wait any longer, she took her two sons and went in search of their father. Eventually she found the swollen contorted body and blamed herself bitterly for his death. Tearfully she went away towards her home in Savatthi. On the way she had to cross a small river which became a raging torrent because of the previous night's rainstorm. She told the small boy to wait for her while she crossed the raging river with the new born baby and placed him on a leaf at the other bank. She then came back for the small boy but half-way in the river a big hungry bird swooped down and carried off the new-born baby. The mother Patacara frantically waved her arms to drive the bird away but to no avail. Meanwhile the small boy mistook the arms of his mother to be a signal for him to go to her. Unable to reach her in mid-stream he fell into the raging river and was drowned. In great anguish she wandered miserably on to Savatthi, hoping for consolation and solace from her parents.

       On the outskirts of the city, she enquired about her family and was told that they were dead. Their home was destroyed by lightning during the rainstorm the night before. She was told to look at the pall of smoke rising from the totally burnt building which was her parents' home. She was completely overcome by grief. Mad with grief and distraught with all the tragedies, Patacara wandered naked, raving and wailing around the streets of Savatthi. No one helped or comforted her. Some even mocked and taunted her, calling her names.

       Eventually she wandered into Jetavana Monastery where the Buddha was preaching Dhamma. When she wandered near enough, the Compassionate Buddha, knowing the history of her previous lives, approached her, brushing aside the people's intention to drive her away. He called her to Him, consoling her with gentle words and restoring back her senses. Becoming aware of her nakedness, she felt ashamed and crouched down on the ground. She was thrown a cloak to cover herself. She got up, came close to the Buddha, worshipped Him and implored Him to help her. She related to the Buddha the tragic loss of her whole family and property. The Buddha knew that she had been suffering this sorrow repeatedly and told her in verse that the tears she had shed in grief were more than the waters of all the oceans combined. There was no shelter or refuge to be found in the sons, daughters, father or mother, nor any kinsfolk for they were subject to death. Knowing this, let the wise man (or in this case-her) cultivate the way leading to Nibbana.

       Hearing this she became calm and serene in her mind and attained Sotapanna, the Stream-winner. She then requested to be ordained and became a Bhikkhuni. Once, when she was washing her feet, she watched the bubbles ran along the soil and burst as soon as they were formed, while the water ran only a little way on but was also soaked up by the soil. As she was intently observing this phenomenon the Buddha projected an image of Himself and told Patacara Theri that living a hundred years and not seeing the rise and fall, yet better indeed, was a single day's life of one, who saw the rise and fall. Upon hearing the Buddha's words, Patacara Theri became an Arahant. Then she became known as "Patita Carita" meaning "happy demeanor".

Outstanding and Distinguished Arahants

       During the Buddha's time, the outstanding and distinguished disciples were accordingly awarded the titles suitable to their achieved status. Listed below are the mentioned titles declared by the Buddha on each individual disciple.

(1) Forty-one Arahant-Theras and their respective highest tilies of etadagga: -

Forty Arahant-Theras flanking the Buddha on His right.

Forty Arahant-Theras flanking the Buddha on His left.

The Great Buddhist Councils
The Sanghayana

       Since the Great Demise of the Buddha, signifying the cessation of His personal generation and propagation of Dhamma, the Buddhist monks (the Sangha) took it upon themselves to appropriately convene great Councils to rehearse the Teachings of the Buddha to restore it to its pristine purity. This was done with the aim of making the Teachings of the Buddha last long and beneficially useful to the future generations of Buddhists and scholars.

The First Great Buddhist Council

       The First Great Buddhist Council was convened just three months after the Great Demise of the Buddha. An immoral Bhikkhu named Subhadda who had joined the Sangha (monkhood) in his old age, made derogatory remarks to the effect that monks were now free to do as they like. That prompted the Venerable Kassapa, the third chief Disciple of the Buddha, to convene a Council of leading Arahants to protect and fortify the Sassana (Buddha's teaching). When consulted, the other senior Arahants unanimously agreed to the suggestion.

       King Ajatasattu was informed and by a royal decree, all the arrangements were made for the Sangha to assemble at the entrance to the Satta panni Cave in Rajagaha. Five hundred seats were arranged in the spacious hall, but only four hundred and ninety-nine distinguished Arahants were present for the Convocation. As anticipated Venerable Ananda who was then only a Sotapanna (Stream winner) attained Arahantship, appeared just in time on the scene by his psychic powers to occupy the vacant seat.

       In this August Assembly and first inaugaural Sangha Council held three months after the Great Demise of the Buddha, the Venerable Kassapa was the presiding Arahant. The Venerable Upali was chosen to rehearse the Vinaya whilst the Venerable Ananda recited the Dhamma (including the Abhi-Dhamma). This first ever majestic Rehearsal lasted seven months, held in the eighth year reign of King Ajatasattu, in his capital city of Rajagaha.

      The Tipitaka

       In accordance with order of priority, the Vinaya was rehearsed first. It comprised five books incorporated in three parts:

       Part I

      (Major Offences)

       (Minor Offences) Vibhanga

      Part II

       (Greater Sections)

       (Smaller Sections) Khanda

       Part III

      Epitome of the Vinaya

       Next to be rehearsed was the Dhamma Pitaka which consisted of five main collections comprising:

       1. the collection of Long Discourses

       2. the collection of Middle Length Discourses

       3. the collection of Kindred Sayings

       4. the collection of Numerical Discourses

       5. the Smaller collection of Discourses comprising the further subdivision of sixteen books (for details please refer to the Dhamma Chapter of this book)

       In accordance with tradition, the Abhidhamma was rehearsed by all the Arahants present in the Sangha Council and consisted the following seven books:

       1. the Classification of Dhammas

       2. the Books of Divisions

       3 the Points of Controversy

       4. the Description of Individuals

       5. the Discussion with reference to the Elements

       6. the Book on Pairs

       7. the Book on Relations

       So ended the First Great Buddhist Council convened by the most distinguished Arahants for the sake of posterity, under the royal patronage of King Ajatasattu, in the year five hundred and forty-three (543) B.C.

The Second Great Buddhist Council

       The Second Council at Vesali was held in the tenth year of King Kalasoka's reign, one hundred years after the great Demise of the Buddha. Just as the First Council was held for a reason, so also this Second Council was convened as a result of the Ten Unlawful Points being construed as Not Unlawful by the many shameless Bhikkhus of the Vajji clan. The ten Unlawful Points were as appended below.

       1. it is fit to use salt in horns, etc., etc., in order to season unsalted foods;

       2. it is fit to eat food so long as the sun's shadow has not passed the meridian by more than two fingers' breath,

       3. it is fit for a Bhikkhu who has already finished his meal, to eat another meal without going through the due Vinaya rite if he intends to enter a village,

       4. it is fit to perform the Uposatha ceremony in separate buildings in the case of a large Sima (Jurisdiction);

       5. it is fit to perform any Vinaya ceremony first and then take the consent of the absent Bhikkhus

       6. it is fit to conform to the practise of teachers and preceptors,

       7. it is fit for a Bhikkhu who has finished his meal to drink that milk which has changed its original state but has not yet become curd, without getting the due Vinaya rite done,

       8. it is fit to drink unfermented palm-wine,

       9. it is fit to use mats without fringes;

       10. it is fit to accept gold and silver

       The Venerable Yasa, hearing of these heretical teachings vowed, even at the cost of his life, to nip them in the bud. He succeeded. The Venerable Revata, when questioned about them, also declared that they were all unlawful.

       Finally in the presence of eight distinguished Arahants who had assembled at Valukarama in Vesali, in 100 B.E (443 B C) the Venerable Sabbakami, the most senior Arahant, being one hundred and twenty years from his Upasampada, when questioned by Venerable Revata, adjudged that they were all unlawful according to the Vinaya

       The Venerable Revata then chose seven hundred distinguished Arahants to hold a Council in order to safeguard the Dhamma. This Second Council lasted eight months. King Kalasoka was the Royal Patron. The Venerable Sabbakami was the presiding Thera (being the most senior).

       Amongst the august assembly, Arahants Sabbakami, Salha, Revata, Khujjasobhita, Yasa, Sambhuta and Sanavasika, were all pupils of the Venerable Ananda, while Arahants Vasabhagamika and Sumana, pupils of the Venerable Anuruddha, had the good fortune to live in the Buddha's own time

The Third Great Buddhist Council

       After the conversion of King Asoka, the wicked King, to Emperor Dhammasoka, the King of Righteousness, he became a very staunch Buddhist ruler. Under his royal patronage, Buddhism flourished and became widespread throughout the world. The Sangha grew in importance and greatly increased in numbers.

       Tempted by wordly gain, many undesirables of the alien sects joined the Order and polluted the Sassana by their corrupt practises and heretical views. When the senior-most Arahant Venerable Moggaliputta Tissa became aware of the pollution of the (Sangha) Order, he refrained from performing the Uposatha Ceremony with the Sangha for seven years. He was living in seclusion on the banks of Ahoganga.

       During this time, the Emperor Dhammasoka pondered about a doubt he had regarding a thoughtless act done by an irresponsible minister. The King was told that Arahant Moggaliputta Tissa would be able to clear his doubt. So the King invited him but he would not come. Failing twice, the emperor sent a third invitation to come and protect the Sassana. Then the Venerable Thera accepted the invitation. Upon arriving at Pataliputra the Emperor received him with due honour and gave him residence in his Asokarama monastery.

       The Emperor stayed there with the Venerable Arahant Moggaliputta Tissa for seven days and avidly studied the Dhamma under him.

       The Bhikkhus were tested with regard to their views and the undesirables were expelled from the Noble Order. The remaining pure Bhikkhus performed the Uposatha for the first time after a lapse of seven years.

       After this, the Venerable Moggaliputta Tissa took the opportunity to convene the Third Buddhist Council in order to protect the Dhamma and the Sassana.

       One thousand Arahants were chosen to participate in this great Council which took place at Asokarama, Pataliputra (Patna) in the eighteenth year of Emperor Dhammasoka's reign. This was (in 308 B C ) about two hundred and thirty-six years after the Pariniibbana of the Buddha. The Venerable Moggaliputta Tissa was the presiding Thera and it was he who was responsible for the composition of the Kathavatthu - Pakarana, one of the seven books of the Abhidhamma, at this august Assembly.

The Fourth Great Buddhist Council

       The Fourth Great Buddhist Council was held in the year BE 450/BC 94 in Aloka Cave in Malaya village in Ceylon (present Sri Lanka) The royal patron was King Vatta Gamani. The presiding thero was Venerable Maha Rakkhita. The Ti-pitaka was committed to writing on palm leaves on that auspicious occasion Five hundred senior monks took part and it lasted for one year.

The Fifth Great Buddhist Council

       The Fifth Great Buddhist Council was held in the year BE2415/AD1871 in the city of Ratana-pun at Mandalay. The Venerable Bhaddanta Jagara Bhivamsa was the presiding Thera in the big assembly of two thousand four hundred monks. The Council decided to preserve the Tipitaka written on marble slabs as the ones previously written on ola palm leaves in Ceylon would not last. The heavy task took seven years six months and fourteen days using seven hundred and twenty-nine slabs The Council lasted five months and three days to complete. Its royal patron was King Mingdon.

The Sixth Great Buddhist Council

       The latest and Sixth Great Buddhist Council was held in the year BE 2498/AD 1954 on Vesakha Fullmoon Day at Maha Pasana Cave in Rangoon (present Yangon). Nyaung yang Sayadaw, Venerable Revata (Abhidhajamaharatthaguru) presided over it, the Mahasi Sayadaw Venerable Sobhana (Aggamahapandita) and the Mingun Sayadaw, Venerable Vicittasarabhivamsa (Tipitakadhara Dharnmabhandhagarika) and others took the leading roles in that Council. There was a total of 2,500 monks who took part, including monks from the five Theravada countries. The Government of Burma was the host. It lasted eight months.

THE END