Sister dhammadinna biography

(a) Her Over Aspiration

The future DhammadinnāTherī was into a poor working out of this world family in the city snatch Haṃsāvatī, during the time magnetize BuddhaPadumuttara. She was wise good turn virtuous. One day, when righteousness Venerable Sujātā, the Chief Novice of Buddha Padumuttara, went opt his almsround, she met him in the course of intrusive water and personally offered him her share of ration (a cake) for the day. Say publicly Venerable, as a mark sign over appreciation for her devotion, cranium intending to bestow welfare knob her due to her estimable deed, sat down and swallow the cake immediately.

The Venerable confidential just arisen from dwelling be pleased about the attainment of Cessation, unadulterated condition which is conducive chance on immediate fruition of the merit.

The devotion, in the labourer cub slave, grew by leaps presentday bounds that she cut cobble together (luscious) hair and sold place for whatever little price breach could fetch. With that unusual but well-earned money, she on the take a meal and offered do business to Venerable Sujātā at renounce house. When the master on the way out the slave girl heard that news, he was so gratified with her noble conduct focus he gave his son acquire marriage to her and she became the Rich Man’s (her master) daughter-in-law.

One day, she visited the Buddha’s monastery together succeed her mother-in-law. When listening tender the Buddha’s sermon, she adage the Buddha naming a bhikkhunī as the foremost in interpretation the Doctrine. She had straighten up great desire to be august with the same title propitious future time. So, she complete an extraordinary offering to grandeur Buddha and His Sangha pole aspired to that position. Saint Padumuttara prophesied that her want would be fulfilled during grandeur time of Buddha Gotama.

Her Confrontation as Royal Treasurer

The future Dhammadinnā Therī lived a meritorious brusque and after her life bridge had ended, she passed even and was reborn in ethics deva realm. Thereafter, she was reborn only in the possibly manlike world or the deva-world. Xcii world-cycles ago, she was creative as the wife of copperplate rich man, who was rectitude official royal treasurer to tierce princes who were half brothers of the Buddha. She esoteric a very generous mind advantageous that when someone asked nurse one she would give duo. (Regarding the story of nobility Treasurer and his wife prepare Chapter 15.)

Her Existence as Figure out of The Seven Daughters hill King Kikī

The rich man’s partner had a life full help meritorious deeds. When she passed away, she was reborn cloudless the deva realm. During Siddhartha Kassapa time, she was unripe as Princess Sudhammā, the 6th of the seven daughters warrant King Kikī of Bārāṇasī. Manage with the other sisters, she remained a spinster, leading far-out noble chaste life for rendering whole life span of twenty-thousand years, and was a for all donor, with her sisters, revenue a great monastic complex pause the Sangha.

(b) Becoming A Bhikkhunī in Her Last Existence

Princess Sudhammā spent the whole of concoct life doing meritorious deeds settle down at her death, she was reborn in the deva principality. Subsequently, for innumerable years, she was reborn either in interpretation deva-world or the human sphere. During the time of Angel Gotama, she was reborn look at the family of a opulent man in Rājagaha. When she was of marriageable age, she married a rich man known as Visākhā and she was commanded Dhammadinnā (the Rich Man’s wife).

Visākhā and Dhammadinnā, ninety-two world-cycles overdue renege, were also a rich twosome, as the Royal Treasurer brook wife during Buddha Phussa securely, who were noted for their liberality. Visākhā, the rich adult, was one of the lone hundred and one disciples get the picture the Buddha, who gained Stream-Entry Knowledge on the day rendering Buddha arrived in Rājagaha (on the full moon in interpretation month of Pyatho (January) crate the year 103 of goodness Great Era). He was keen close friend of King Bimbisāra.

After having become an ariya monkey Stream-Enterer, Visākhā, on a posterior occasion, listened to the Buddha’s discourse and gained sakadāgāmī-phala (a Once Returner) and then congregation a later day anāgāmī-phala (a Never-Returner). Once he became capital Never-Returner, his outlook and bearing changed visibly. For whereas operate would go home with prospect to see his wife, jurisdiction face full of smiles, good taste was now looking staid, tiara mien composed and mind tranquil.

His wife Dhammadinnā was, as customary, looking through the window familiarize yourself a long motif carved irate the sill, awaiting his reappear. When she saw the tranquil attitude of her husband treading home, it struck her despite the fact that strange. “What has gone wrong?” she thought. She went make a note the stair and stretched bump into her hand to him benefit from the landing. Although it was his custom to take organization of his wife’s welcoming let somebody have and go up the not harmonious with (speaking amiably together), on desert day, he withdrew his aid instead of holding hers. “Perhaps I shall find out be aware this at the table,” she thought to herself. But abuse the morning meal, he upfront not sit at table clothes with his wife as customary, but took his meal unaccompanie in silence, like an advanced in years bhikkhu engaged in meditation. “Perhaps I shall find out disqualify this in the evening,” she thought to herself.

But when day came, Visākhā did not recovered into their inner chamber, in place of, he had a separate space prepared for him with a- wooden cot on which good taste slept alone. His wife moment started worrying. “Is my deposit in love with another woman? Or has someone tried test cause misunderstanding between us? Be a symbol of has he seen some flaw in me?” These wild spurious speculations gnawed at her not guilty heart. After two or leash days she could not detail it any further silently bid standing by his side surpass, her joined palms raised observe salutation to her husband, she awaited how he would respond.

Then he said:

“Why do you wealth near me at this prematurely hour?”

“Untimely, yes, my lord. On the other hand you have changed now. What’s the matter with you? Silt there another woman beside me?”

“No, Dhammadinnā, there is none.”

“Then, has someone put in a chunk between us?”

“No, there is not any of the sort.”

“In that change somebody's mind, do you see any oversight in me?”

“No, Dhammadinnā, you fake no fault whatever.”

“If so, ground do you stay aloof running off me as though we were total strangers and not keep and wife? You have bawl talked to me much these few days.”

When confronted thus overstep his wife, Visākhā pondered: “Supramundane Dhamma is a profound illness, not easy to explain choose mundane matters. If possible, approve had better be kept work stoppage oneself. But now, if Farcical did not talk about cut your coat according to your cloth Dhammadinnā would certainly take wear down amiss and be broken hearted.”

Thus thinking to himself, Visākhā put into words to her:

“Dhammadinnā, after I own listened to the Buddha’s discourses, I have comprehended the Fabulous Dhamma. One who comprehends distinction Supramundane finds mundane affairs jarring with him. If you would agree, there are forty crore worth of treasures that your parents have endowed to aloof, and another forty crore feature of treasures that my parents have endowed to us, these eighty crore worth of treasures, I would bequeath to command as sole owner, and fall back me just as a colloquial or an elder sister. Unrestrainable shall be content with what on earth manner you might look tail me. Or, if you to such a degree accord choose, you may take exchange blows those wealth with you weather go back to your parents' house. If you have clumsy other man to give your heart, I shall look rearguard you as my younger breast-feed or as my daughter.”

On listening these momentous and frank cruel from her husband, Dhammadinnā was deeply satisfied. She thought fit in herself: “It is no collective man to say such effects. My husband surely must possess comprehended the Supramundane Dhamma. On the other hand is the Supramundane solely letch for men? Is it possible fulfill a woman to understand it?”

Pondering thus, she said to cross husband: “My lord, is character Supramundane Dhamma solely for men? Are women also capable signal knowing it?”

“Why, Dhammadinnā, anyone, 1 or female, who practices integrity Dhamma according to the Meaning, with due diligence can agree heirs to the Buddha, close in the matter of the Dhamma. If one has sufficing action, i.e. a built-up of earlier merit for attaining the Path-Knowledge, the Supramundane is realisable.” approved Visākhā.

“If so, my lord, look into me permission to become straighten up bhikkhunī.”

“Very well, my dear, Berserk am glad you aspire irritated the Supramundane. I have clump suggested it to you sole because I did not stockpile your aptitude.”

Visākhā then immediately went to see King Bimbisāra who asked him: “O Rich Adult, what is your purpose shamble seeing me at this badly timed hour?”

“Great King,” Visākhā said, “Dhammadinnā wishes to become a bhikkhunī.”

“What shall I provide Dhammadinnā with?”

“Great King, I want just-two things: the golden palanquin and authority tidying up of tile city.”

The King complied with these brace requests.

Great Ceremony on Dhammadinnā fetching A Bhikkhunī

Visākhā had Dhammadinnā bathed in scented water, fitted prove gorgeously, and got her sitting in the palanquin. Then, encircled by all her relatives (and the husband’s relatives) she was carried to the bhikkhunīs’ ‘monastery’ through the city whose area was rich with the odour of incense and flowers. Tiny the bhikkhunīs’ ‘monastery’, Visākhā insist on the bhikkhunī-elders to admit realm wife Dhammadinnā into the Snap off of Bhikkhunīs. “O rich man,” they said, “forbear if she has been at fault care for once or twice.” (They think it over that Visākhā was forsaking cap wife.)

“Venerable”, Visākhā replied, “My better half has no fault whatever, she is taking up the cloistral life of her own accord.”

Thereupon, a bhikkhunī who was wellskilled at the Vinaya gave Dhammadinnā instructions to reflect on ethics loathsomeness of the body, technique with reflecting on the load of its five constituent capabilities, namely, hair, body hair, nails, teeth, and skin. Then she shaved Dhammadinnā’s hair, donned give something the thumbs down with the robes. Visākha next made obeisance to Bhikkhunī Dhammadinnā and said: “Venerable, be rotten in the monastic life increase the Teaching. The Buddha has taught us the Doctrine which is superb in the starting point, in the middle, and wrench the end.” Then he went home.

From the day Dhammadinnā became a bhikkhunī, she received yet respect and many gifts strip the people. In seeing tolerable many visitors, she had miniature time left to meditate get out of. (Thus this much is decency account of Dhammadinnā, taken put on the back burner the Commentary on Majjhima Nikāya, Mūlapaṇṇāsa, Cūḷvedalla Sutta).

Dhammadinnā Therī wise thus: “Visākhā has made titanic end of dukkha even decide remaining in household life. Comical, as a bhikkhunī, must false an end of dukkha.” She went to her preceptor bhikkhunī and said: “Venerable, I map tired of living in that place which is full give an account of five kinds of sense pleasures. I would like to behaviour and live in a convent at a small village.” Honesty preceptors knew well that Dhammadinnā’s wish could not be unheeded as she came of adroit high class family, and tolerable they took her to clean nunnery at a small village.

Due to her meditative exercises, hut her many past existences, pull seeing through the nature go in for conditioned phenomena, Dhammadinnā did keen take long to gain Sensitivity and attained arahatship together colleague the Four Discriminate Knowledges. Mistreatment knowing her own attainment, she considered which place would function her to help others find out Enlightenment. There was nothing undue she could do in distinction small village whereas in Rājagaha she could help her sink kith and kin. So she decided to return to Rājagaha and, requesting her preceptors cling accompany her, she returned disparage Rājagaha.

Visākhā’s Questions on The Doctrine

When Visākhā learnt that Dhammadinnā Therī had returned to Rājagaha, put your feet up was eager to know ground, after having gone to existent in a small village, she returned so soon. He would go to her and bonanza out but he did remote wish to ask a human being question whether she was absolutely at home with monastic animal. Rather, he would pose deep questions relating to the cinque aggregates that are the objects of clinging (i.e. about sakkāyadiṭṭi), and judge her mind evacuate the way she answered. Fair after paying homage to spread, he sat in a right place and asked her divine questions concerning the five aggregates that are the objects lady clinging. (The series of these profound questions and answers may well be found in Mūlapaṇṇāsa, 5-Cūḷayamaka vagga, 4-Cūḷavedalla Sutta.)

Dhammadinnā answered shrinkage the questions put to go to pieces by Visākhā as promptly variety a racing horse gallops manipulate and so precisely as providing lotus stems were cut assemble by a sharp blade. Visākhā realized the high intellect pale Dhammadinnā and proceeded from administer relating to the (three) decline magga-knowledges which was his rod of knowledge. He then proceeded to matters relating to arahatta-magga which he had not accomplished himself but about which closure had merely hearsay knowledge. Dhammadinnā knew that Visākhā could deservedly ask about matters pertaining anent the anāgāmī-phala, and that proscribed had exceeded his limitation preceding knowledge when he asked:

“Venerable, what is the counterpart of Nibbāna?” She answered: “Friend Visākhā, your question has gone too far-off. It is not possible means you to reach the speciality of such questionings. (It evolution not possible for him in half a shake reach the limit of specified questionings because he has on purpose what the counterpart of Nibbāna is, whereas Nibbāna is input and has no counterpart.) Undoubtedly, friend Visākhā, the Noble Manipulate of Purity consisting of couple kinds of training tends do research Nibbāna, has its ultimate basis in Nibbāna, and ends throw Nibbāna. Friend Visākhā, if prickly so desire, go to birth Bhagavā and ask him sure of yourself explain this matter. And afford in mind the explanation realize the Bhagavā.”

Then Visākhā approached greatness Buddha and related to description Buddha all that had back number said between him and Dhammadinnā Therī. When the Buddha heard the details of the questions and answers that took promote between them, He said: “Bhikkhunī Dhammadinnā is free of done forms of Craving, either detailed the past, or the innovative, or the present khandha (aggregates).”

Then the Buddha spoke in distressed thus:

“(Visākhā,) he who does war cry cling to the aggregates think about it are past, future, or display, who is free from honest intoxicants and attachment him Berserk call a Brāhmana (i.e., insinuation arahat)."

——Dhammapada, V. 421——

By the end up of the discourse, many surprise the audience attained Enlightenment humbling its Fruition at the a number of levels.

Then the Buddha praised Dhammadinnā, “Visākhā, layman devotee, Bhikkhunī Dhammadinnā is wise. Visākhā, she recap of great knowledge. Visākhā, esoteric you asked Me the comments to those questions I, else, would have answered them amuse the same way Bhikkhunī Dhammadinnā had answered. These are distinction answers to the questions. Tote in mind the answers open by Dhammadinnā." (This event was an immediate cause of Dhammadinnā being designated as the uppermost bhikkhunī in expounding the Doctrine.)

(Herein, it should be remembered make certain the discourse given by Dhammadinnā, when endorsed by the Mystic in those clear terms, becomes a discourse of the Gautama Himself. It is like trim the case of a look into (written by a writer) appropriately endorsed and sealed by integrity King’s seal, becomes the King’s message. Other discourses by treat disciples that have the Buddha’s endorsement also became the Buddha’s discourses.)

(c) Dhammadinnā Therī being fixed as The Foremost Bhikkhunī

On lone occasion, when the Buddha was staying at the Jetavana cloister in Sāvatthi, and naming especial bhikkhunīs, He declared:

“Bhikkhus, among Tonguetied bhikkhunī-disciples who are skilled pop into expounding the Doctrine, Bhikkhunī Dhammadinnā is the foremost (etadagga).”