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− | In [[Theravādin]] [[Buddhist]] countries, [[Vesākha]] is a public holiday and on that day [[people]] flock to [[temples]] to hear sermons, practise [[meditation]] and honour the [[Buddha]] with various {{Wiki|ceremonies}}. See [[Kusinārā]] and Travels. | + | |
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+ | [[Vesākha]] is the second month of the [[Buddhist]] [[calendar]], [[Vesak]] [[being]] the {{Wiki|Sinhalese}} pronunciation.According to [[Theravāda]] [[tradition]], [[Siddhattha]] [[Gotama]] was born, became [[enlightened]] and passed away on the [[full moon]] eve of the month of [[Vesākha]], although this is not mentioned anywhere in the [[Tipiṭaka]]. According to the [[scriptures]], while the [[Buddha]] was staying at [[Vesāli]] he said that he would pass away in three months [[time]] (ito tiṇṇaṃ māsānaṃ, D.II,114). As he did not leave [[Vesāli]] until the end of the [[rainy season]] (mid-October), he would have passed away no later than mid-January. | ||
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+ | When the {{Wiki|Chinese}} [[monk]] [[Hiuen Tsiang]] was in [[India]] during the 7th century, he found that while most [[Buddhists]] celebrated the [[Buddha’s]] [[birth]], [[enlightenment]] and passing on [[Vesākha]], some sects did so at other times. He wrote: ‘According to the general [[tradition]], the [[Tathāgata]] was 80 when, on the 15th day of the second half of the month of [[Vesākha]], he [[attained]] final [[Nirvāṇa]] .... But the [[Sarvāstivādins]] say he [[died]] on the 8th day of the second half of the month of [[Kattika]] .... The [[Bodhisattva]] was born on the 8th day of the second half of the month of [[Vesākha]] .... But the [[Sāvaka]] school say that it was the 15th day of the second half of [[Vesākha]].’ | ||
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+ | In [[Theravādin]] [[Buddhist]] countries, [[Vesākha]] is a public holiday and on that day [[people]] flock to [[temples]] to hear [[sermons]], practise [[meditation]] and honour the [[Buddha]] with various {{Wiki|ceremonies}}. See [[Kusinārā]] and Travels. | ||
The Significance of [[Vesak]], {{Wiki|K.N. Jayatilleke}}, 1972. | The Significance of [[Vesak]], {{Wiki|K.N. Jayatilleke}}, 1972. | ||
+ | --------------------------------------------------------------------------------------------------------------- | ||
+ | <poem> | ||
+ | In the City of [[Bhaddiya]], in the {{Wiki|kingdom}} of [[Magadha]], there lived an extremely rich {{Wiki|merchant}} named [[Mendaka]]. In a previous [[birth]], during the [[time]] of a famine, he and his [[family]] had given their last provisions to a [[Pacceka Buddha]]. Resulting from this heartfelt [[gift]], [[Mendaka]] and his [[family]], (whom [[kamma]] had brought together again) had provisions in their home which could not be exhausted despite the fact that they still continued to practise [[generosity]] to the extreme. His son, Dhananjaya, and daughter-in-law, [[Sumanadevi]], had an exquisitely beautiful daughter named [[Visakha]]. They lived in extreme [[wealth]] and {{Wiki|comfort}} and were well-known for their [[generosity]], which they practised to all. | ||
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+ | One day, when [[Visakha]] was seven years old, the [[Buddha]] visited [[Bhaddiya]] with a large retinue of [[monks]]. When [[Mendaka]] heard of the [[Buddha’s]] arrival he called his young granddaughter and instructed her to [[gather]] her maidservants and go out to greet the [[Buddha]]. [[Visakha]] did as she was told. She paid homage to the [[Buddha]] and prepared to listen to His [[teaching]]. The [[Buddha]] instructed [[Visakha]] on the [[Dhamma]] and established her and her entourage of 500 maidservants in the first stage of [[sainthood]], [[Sotapanna]]. [[Mendaka]], his wife, son, daughter-in-law and many other servants of the household who were {{Wiki|present}}, also [[attained]] the first stage of [[sainthood]]. | ||
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+ | The {{Wiki|kingdom}} of [[Magadha]] was ruled by the righteous [[King]] [[Bimbisara]]. [[King]] [[Pasenadi Kosala]], [[feeling]] that such a generous and well-respected [[family]] would be an asset to his {{Wiki|kingdom}}, asked his [[friend]], [[King]] [[Bimbisara]], if Dhananjaya and his [[family]] would move to [[Kosala]] where they could be an example to his [[subjects]]. [[King]] [[Bimbisara]] complied with his friend’s request. Dhananjaya and his [[family]] moved to [[Kosala]] where they lived an exemplary [[life]] whilst practising the [[Dhamma]]. [[Visakha]] grew up in {{Wiki|luxury}} with the opportunity to practise [[generosity]] and the [[Dhamma]], to which she listened frequently. | ||
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+ | At that [[time]], there lived in [[Savatthi]] a rich {{Wiki|merchant}} named Migara who had a son named Punnavaddhana. Despite his [[parents]]’ pleas, Punnavaddhana had refused to marry, insisting that his bride should be an exquisite [[beauty]] who possessed the five maidenly [[attributes]]: [[beauty]] of [[hair]], {{Wiki|teeth}}, {{Wiki|skin}}, youth and [[form]]. Her [[hair]] had to be glossy and thick, reaching down to her ankles. Her {{Wiki|teeth}} had to be white and even like a row of {{Wiki|pearls}}. Her {{Wiki|skin}} had to be of golden hue, soft and flawless. She had to be in the peak of youth, about sixteen. She had to have a beautiful, {{Wiki|feminine}} figure, not too fat and not too thin. Migara, in desperation, sent a team of [[Brahmins]] to search throughout the {{Wiki|kingdom}} for one who possessed all of his son’s requirements. | ||
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+ | At this [[time]], the exquisitely beautiful [[Visakha]], accompanied by her maidservants, was on her way to the [[river]] to bathe when they were caught by an unexpected storm. The maids ran for [[shelter]] while [[Visakha]] walked [[calmly]] and gracefully to the [[shelter]]. [[Migara’s]] [[Brahmins]], [[seeing]] the graceful [[Visakha]], questioned her as to why she had not run to avoid getting wet. [[Visakha]] informed [[Migara’s]] men that it was not appropriate for a maiden in her fine [[clothes]] to run, just as it was not appropriate for a [[king]] in {{Wiki|royal}} attire, a {{Wiki|royal}} [[elephant]] dressed for the parade, or a [[serene]] [[monk]] in [[robes]], to run. [[Pleased]] with her reply and her exquisite [[beauty]] they went back and informed Migara that a suitable bride had been found for Punnavaddhana. | ||
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+ | Both families were [[happy]] with the arrangement. And so it was that [[Visakha]], with great {{Wiki|ceremony}}, was given in [[marriage]] by her father to Punnavaddhana. Her father, who was devoted to her, provided [[Visakha]] with many gifts and an exquisite jewelled headdress that reached all the way down her long [[hair]] to her feet, as a [[wedding]] [[gift]]. He also advised her on the appropriate conduct for a [[married]] woman. The advice he gave his daughter was as follows: | ||
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+ | 1. As long as you [[live]] with your in-laws you should not tell the faults of your husband and in-laws to outsiders. | ||
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+ | 2. If any of your neighbours speak ill of your husband or in-laws it should not be encouraged or repeated to them. | ||
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+ | 3. Lend [[money]] and articles to those who will return them. | ||
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+ | 4. Do not lend anything to those who will not return them. | ||
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+ | 5. When a [[relative]] or [[friend]] is in need you should help them without seeking repayment. | ||
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+ | 6. When you see your husband or in-laws approach you should stand up with [[respect]]. | ||
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+ | 7. You should not eat before your husband or in-laws. | ||
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+ | 8. You should not go to bed before your husband or in-laws. | ||
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+ | 9. You should regard your husband and your in-laws as a flame; carefully and with [[respect]]. | ||
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+ | 10. You should look up to and [[respect]] your husband and in-laws as [[divinities]]. | ||
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+ | Whilst this advice that Dhananjaya gave to his daughter would not be acceptable to most {{Wiki|modern}} women, it was what was expected of women at the [[time]] of the [[Buddha]]. [[Visakha]], who abided by this advice and instruction, was considered a model wife. | ||
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+ | As Visakha’s [[beauty]] and [[generosity]] were well-known many well-wishers came to honour the beautiful bride and shower her with gifts. With her [[love]] for generosity,Visakha distributed these gifts to the needy in [[Savatthi]]. So [[pleased]] were the [[people]] with her act that she soon became everybody’s favourite. As was the {{Wiki|custom}} at that [[time]], [[Visakha]] lived with her husband’s [[family]]. | ||
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+ | Visakha’s father-in-law, Migara, was a [[devotee]] of a {{Wiki|clan}} of naked [[ascetics]]. Even though the [[Buddha]] and His [[disciples]] lived in a [[monastery]] close to their home, they were not invited to [[Migara’s]] house. One day Migara invited the naked [[ascetics]] and asked [[Visakha]] to attend to their needs. [[Visakha]] was horrified at their lack of modesty and refused. This [[caused]] much [[anger]] among the naked [[ascetics]] who condemned Migara for bringing a {{Wiki|female}} [[devotee]] of the [[Ascetic]] [[Gotama]] into his house. | ||
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+ | Shortly after this incident, when Migara was eating rich {{Wiki|rice}} pudding in a golden [[bowl]], a [[Buddhist monk]] came for [[alms]]. Even though Migara could see the [[monk]] he ignored him and continued with his meal. [[Visakha]], who was fanning her father-in-law, requested the [[monk]] to leave by saying, ?Pass on, [[Venerable]] Sir, my father-in-law eats stale [[food]]." | ||
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+ | Migara, who ate rich, fresh [[food]] in a golden [[bowl]], was [[furious]] at these words which he felt were an insult. He commanded [[Visakha]] to leave his house and go back to her [[parents]]. Instead, she called in an {{Wiki|independent}} [[mediator]] to [[judge]] her conduct. She explained to the adviser that the rich [[food]] her father-in-law was eating were benefits resulting from his {{Wiki|past}} [[good deeds]]. As such, instead of performing [[wholesome]] [[deeds]] which would ensure continued {{Wiki|prosperity}}, he was "eating stale fare". | ||
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+ | When Migara understood the meaning of Visakha’s words he asked her [[forgiveness]]. [[Visakha]], however, decided that she no longer wished to [[live]] with her husband’s [[family]]. This was not the first [[time]] that she had been accused wrongfully by Migara. She decided to go back to her [[parents]]. Migara, who had finally [[realized]] the [[noble]] qualities of his daughter-in-law, was horrified. He begged her to remain. [[Visakha]] agreed to remain if she was allowed to invite the [[Buddha]] and His retinue to their home for meals. When Migara agreed, [[Visakha]] invited the [[Buddha]] and His retinue of [[monks]] for their meal and made arrangements for the preparation of rich [[food]]. | ||
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+ | After the meal the [[Buddha]] dispensed the [[Dhamma]]. Migara and his wife, who were both [[spiritually]] developed as a result of {{Wiki|past}} [[meritorious]] [[effort]], both [[attained]] the first stage of [[sainthood]], [[Sotapanna]]. After this, Migara, who was deeply grateful to [[Visakha]], called her Migara Mata, or mother of Migara, and respected her as he would his [[own]] mother. He also became a [[devotee]] of the [[Buddha]]. | ||
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+ | In great [[joy]], [[Visakha]] continued to perform [[generosity]] to the [[Buddha]] and His retinue of [[monks]]. She had ten sons and ten daughters whom she brought up in the [[Dhamma]]. Being fond of beautiful [[clothes]] and ornaments, [[Visakha]] indulged herself, always dressing her best in exquisite garments. One day she accidentally left her priceless jewelled head-dress at the [[Jetavana]], the [[monastery]] in which the [[Buddha]] was residing. [[Feeling]] that an item left in the [[monastery]] should not be taken back, she [[offered]] it to the [[Buddha]]. On being told that priceless [[treasures]] were of no value to His retinue of [[monks]], [[Visakha]] [[offered]] the jewelled head-dress for sale with the [[idea]] of building [[monasteries]] and providing the requisites with the [[money]] generated. Unable to find a buyer who could afford the exquisite jewelled head-dress, she bought it herself and used the [[money]] [[to build]] the [[Pubbarama]] [[Monastery]] (also known as the Mansion of [[Migara’s]] Mother) to support the [[Buddha]] and His retinue of [[monks and nuns]]. | ||
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+ | [[Visakha]] was overjoyed with her [[gift]] to the [[Buddha]]. On the day that she gifted the [[monastery]] to the [[Buddha]], she [[sang]] songsof [[joy]] and walked around the [[Pubbarama]] together with her children and grandchildren. The [[Buddha]] informed the [[people]] that [[Visakha]] was singing songsof [[joy]] because she had just fulfilled an [[aspiration]] made many [[world cycles]] ago to be the chief {{Wiki|female}} lay [[disciple]] of the [[Buddha]]. | ||
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+ | The [[Buddha]] spent nine rainy seasons at the [[Pubbarama]] [[Monastery]], during which [[time]] He dispensed many [[Suttas]] and helped many persons. On one occasion, He was residing at the [[Pubbarama]] when a {{Wiki|disturbance}} attracted His [[attention]]. He saw a dishevelled [[Visakha]] in wet [[clothes]] running towards Him in {{Wiki|tears}}. [[Visakha]] was [[bathing]] in the [[river]] when the news of the [[death]] of her favourite grandchild, [[Datta]], reached her. Unable to control her [[grief]], she ran to the [[Buddha]] for solace and {{Wiki|comfort}}. | ||
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+ | The [[Buddha]] questioned her as to the [[cause]] of Visakha’s [[grief]] and was told that it was because her beloved grandchild had [[died]]. She went on to explain how much [[happiness]] the child had brought her. The [[Buddha]] then asked her if she would be [[happy]] if she had as many grandchildren as there were citizens in [[Savatthi]]. [[Visakha]] confirmed that she would indeed be very [[happy]] as her grandchildren brought her untold [[happiness]]. The [[Buddha]] then asked [[Visakha]] how many of Savatthi’s citizens [[died]] each day. [[Visakha]] replied that many [[died]] each day. The [[Buddha]] then explained to her the [[impermanence]] of [[life]]. "[[Death]]," he said, ?comes to all [[living beings]]. Think then how [[unhappy]] you will be, for you will have so many more grandchildren, some of whom will [[die]] each day. Surely then you will be coming like this to me for {{Wiki|comfort}} many, many more times." | ||
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+ | [[Visakha]] reflected on the [[Buddha’s]] words and [[realized]] that the stronger her [[attachment]], the greater would be her [[grief]] at separation. [[Understanding]] through [[realization]] that all component things are [[impermanent]], she composed herself and left the [[Buddha]]. [[Visakha]] was able to understand this because she had reached the first stage of [[sainthood]], [[Sotapanna]], at a young age after listening to the [[Buddha’s teaching]]. | ||
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+ | [[Visakha]] also helped many [[noble]] ladies in the [[Dhamma]]. Once when she took a large [[gathering]] of ladies to hear the [[Dhamma]] she was horrified to see that they had consumed large quantities of [[intoxicants]] and behaved in an unladylike [[manner]]. She then asked the [[Buddha]] how [[humans]] had first become involved with [[intoxicants]]. The [[Buddha]] then dispensed the [[Kumbha Jataka]], where a man had found fermented fruit and [[water]] in the crevice of a [[tree]] and started to consume the fermented liquid to obtain a false [[feeling]] of well-being. | ||
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+ | The [[Buddha]] also helped [[Visakha]] on another occasion, when she was upset at some unfair taxes that had been levied upon her. [[Visakha]] had mailed a parcel to some relatives and the border guards had charged an unreasonably high levy on the goods. [[Visakha]] had complained to the [[king]] but, due to pressures of [[state]] affairs, he had ignored her complaint. Annoyed and [[angry]], [[Visakha]] visited the [[Buddha]] for solace. The [[Buddha]] [[calmed]] her [[mind]] by saying: | ||
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+ | "[[Painful]] is all subjection, | ||
+ | [[Blissful]] is complete control. | ||
+ | [[People]] are troubled by common concerns, | ||
+ | Hard to escape are the bonds." | ||
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+ | These words of [[wisdom]] from the [[Buddha]] helped [[Visakha]] put this minor [[irritation]] in {{Wiki|perspective}}. The [[Buddha’s]] advice is as valid today as it was 2,500 years ago. So strong are the bonds of [[craving]] and [[attachment]] that often we are angered and affected by small issues, quite a number of which are outside our control and [[trivial]] when compared to other issues of greater consequence that afflict mankind. | ||
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+ | [[Visakha]] often questioned the [[Buddha]] on [[subjects]] that [[interested]] her, and the [[Anguttara Nikaya]] contains three [[suttas]] that the [[Buddha]] dispensed to her in answer to her questions. In one instance [[Visakha]] asked the [[Buddha]] what qualities in a woman would enable her to conquer this [[world]] and the next. The [[Buddha]] replied: | ||
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+ | "She conquers this [[world]] by industry, care for her servants, [[love]] for her husband and by guarding his property. She conquers the other [[world]] by [[confidence]], [[virtue]], [[generosity]] and [[wisdom]]." | ||
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+ | The [[Buddha]] also instructed [[Visakha]] on the appropriate way to observe the [[religious]] holidays ([[uposatha]]). [[Visakha]] had observed the [[religious]] holiday and come to Him for instruction on the best way to observe the holiday. After first informing her of the wrong ways of observing the holidays, the [[Buddha]] informed her of the correct way by saying that she should observe the [[eight precepts]], reflect on the greatness and good qualities of the [[Buddha]], [[Dhamma]] and [[Sangha]], reflect on the [[virtues]] of the [[Devas]], and reflect on her [[own]] [[virtues]]. The [[Buddha]] then went on to describe the [[happy]] and carefree [[life]] of the [[Devas]] and concluded by saying, "[[Miserable]] is the glory of the [[humans]] compared to such [[heavenly]] [[bliss]]." The [[Buddha]] described the wonders of [[heavenly]] [[birth]] as He knew that [[Visakha]], who was a [[Sotapanna]], would at [[death]] enjoy such [[heavenly]] [[bliss]]. | ||
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+ | One day when the [[Buddha]] was residing in the [[Pubbarama]], [[Visakha]] approached the [[Buddha]] and asked for eight boons. The [[Buddha]] informed her that The [[Perfect One]] was beyond the practice of granting boons. She then informed Him that these boons would be of great [[benefit]] to the [[Sangha]] and that they were allowable boons. With the [[Buddha’s]] consent, [[Visakha]] asked the [[Buddha]] to be allowed to give the following gifts to the Order: | ||
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+ | 1. [[Robes]] for the rains, as [[monks]] trying to preserve their [[robes]] sometimes ran half-naked in the rains, which was not appropriate. | ||
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+ | 2. [[Food]] for arriving [[monks]], as [[monks]] who had arrived in [[Savatthi]] after a long journey were tired and did not know the town. As such seeking [[alms]] would be difficult for them. | ||
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+ | 3. [[Food]] for [[monks]] setting out on a journey, so that they would be strong and well-fed for the journey ahead. | ||
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+ | 4. [[Medicine]] for sick [[monks]], as sick [[monks]] were in [[pain]] and [[suffering]]. | ||
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+ | 5. [[Food]] for sick [[monks]], as sick [[monks]] were not in a position to seek [[alms]]. | ||
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+ | 6. [[Food]] for [[monks]] tending the sick, as they often did not get [[food]] because they went on the [[alms]] round after tending the sick and were late for their [[alms]] round. | ||
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+ | 7. Regular distribution of {{Wiki|rice}} gruel for the morning, as it was healthy and nourishing for the [[Sangha]] who do not partake in [[food]] after noon. | ||
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+ | 8. [[Bathing]] [[robes]] for [[nuns]] to bathe in the [[river]], as [[nuns]] who did not have [[bathing]] [[robes]] often had to expose their [[bodies]] while [[bathing]], which was not appropriate. | ||
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+ | The [[Buddha]] then questioned [[Visakha]] on what inner benefits she expected from the giving of these gifts. [[Visakha]] replied that often the [[Sangha]] who have spent the rains at different locations come to the [[Buddha]] and ask Him about a [[monk]] (or [[nun]]) who has passed away and question Him as to the place of [[rebirth]]. The [[Blessed one]] will then explain his (or her) [[attainment]] and place of [[rebirth]]. I shall approach the [[monk]] and ask, ?[[Lord]], did that [[Bhikkhu]] ([[Bhikkhuni]]) ever come to [[Savatthi]]? And if he answers yes, I shall conclude that surely a rains cloth will have been used by this [[Bhikkhu]], or visitors’ [[food]], or [[food]] for one going on a journey, or [[food]] for the sick, or [[food]] for those tending the sick, or {{Wiki|rice}} gruel. And when I reflect thus, I shall be glad and [[happy]]. When my [[mind]] is [[happy]] my [[body]] will be [[tranquil]]. When my [[body]] is [[tranquil]] I shall [[feel]] [[pleasure]]. When I [[feel]] [[pleasure]] my [[mind]] will become [[concentrated]]. This will result in the [[development]] of the [[spiritual faculties]] and [[powers]] and the [[enlightenment]] [[faculties]]. This, [[Lord]], is the [[benefit]] that I foresee for myself." | ||
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+ | Praising [[Visakha]] for asking the eight boons, the [[Buddha]] granted her permission to give gifts to the [[Sangha]] as requested. The [[manner]] in which [[Visakha]] gives gifts is noteworthy. Not only is the [[intention]] intense but she holds the intensity during the [[time]] of preparation (before), during the [[time]] of giving and when {{Wiki|reflecting}} on the [[gift]] (after) the act of [[generosity]]. This intense [[happiness]] or [[Wikipedia:Volition (psychology)|volition]] before, during, and after the act of [[generosity]] ensures maximum results. Giving with the [[intention]] of purifying oneself, developing one’s [[mind]], and [[attaining]] [[Enlightenment]] is the proper way to give a [[gift]] and we should all learn from [[Visakha]], the [[Buddha’s]] chief {{Wiki|female}} lay benefactor, on the appropriate way to practise [[generosity]]. | ||
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+ | Because of her [[generosity]] to the [[Buddha]], the [[Dhamma]], and the [[Sangha]], the [[Buddha]] declared that [[Visakha]] was His chief {{Wiki|female}} lay benefactor. In addition to providing the requisites to the [[Buddha]] and the [[Sangha]], [[Visakha]] also helped with issues and [[disputes]] that arose among the [[nuns]]. She led a long and healthy [[life]] and passed away at the age of 120. [[Visakha]], who possessed the five [[attributes]] of maidenly [[beauty]], was said to have been exquisitely beautiful to the end, retaining her youthful [[form]] and [[beauty]] throughout her [[latter]] years. | ||
+ | </poem> | ||
{{R}} | {{R}} | ||
[http://www.buddhisma2z.com/content.php?id=443 www.buddhisma2z.com] | [http://www.buddhisma2z.com/content.php?id=443 www.buddhisma2z.com] | ||
[[Category:Vesak]] | [[Category:Vesak]] | ||
[[Category:Buddha Shakyamuni]] | [[Category:Buddha Shakyamuni]] |
Latest revision as of 06:44, 27 January 2016
Vesākha is the second month of the Buddhist calendar, Vesak being the Sinhalese pronunciation.According to Theravāda tradition, Siddhattha Gotama was born, became enlightened and passed away on the full moon eve of the month of Vesākha, although this is not mentioned anywhere in the Tipiṭaka. According to the scriptures, while the Buddha was staying at Vesāli he said that he would pass away in three months time (ito tiṇṇaṃ māsānaṃ, D.II,114). As he did not leave Vesāli until the end of the rainy season (mid-October), he would have passed away no later than mid-January.
When the Chinese monk Hiuen Tsiang was in India during the 7th century, he found that while most Buddhists celebrated the Buddha’s birth, enlightenment and passing on Vesākha, some sects did so at other times. He wrote: ‘According to the general tradition, the Tathāgata was 80 when, on the 15th day of the second half of the month of Vesākha, he attained final Nirvāṇa .... But the Sarvāstivādins say he died on the 8th day of the second half of the month of Kattika .... The Bodhisattva was born on the 8th day of the second half of the month of Vesākha .... But the Sāvaka school say that it was the 15th day of the second half of Vesākha.’
In Theravādin Buddhist countries, Vesākha is a public holiday and on that day people flock to temples to hear sermons, practise meditation and honour the Buddha with various ceremonies. See Kusinārā and Travels.
The Significance of Vesak, K.N. Jayatilleke, 1972.
In the City of Bhaddiya, in the kingdom of Magadha, there lived an extremely rich merchant named Mendaka. In a previous birth, during the time of a famine, he and his family had given their last provisions to a Pacceka Buddha. Resulting from this heartfelt gift, Mendaka and his family, (whom kamma had brought together again) had provisions in their home which could not be exhausted despite the fact that they still continued to practise generosity to the extreme. His son, Dhananjaya, and daughter-in-law, Sumanadevi, had an exquisitely beautiful daughter named Visakha. They lived in extreme wealth and comfort and were well-known for their generosity, which they practised to all.
One day, when Visakha was seven years old, the Buddha visited Bhaddiya with a large retinue of monks. When Mendaka heard of the Buddha’s arrival he called his young granddaughter and instructed her to gather her maidservants and go out to greet the Buddha. Visakha did as she was told. She paid homage to the Buddha and prepared to listen to His teaching. The Buddha instructed Visakha on the Dhamma and established her and her entourage of 500 maidservants in the first stage of sainthood, Sotapanna. Mendaka, his wife, son, daughter-in-law and many other servants of the household who were present, also attained the first stage of sainthood.
The kingdom of Magadha was ruled by the righteous King Bimbisara. King Pasenadi Kosala, feeling that such a generous and well-respected family would be an asset to his kingdom, asked his friend, King Bimbisara, if Dhananjaya and his family would move to Kosala where they could be an example to his subjects. King Bimbisara complied with his friend’s request. Dhananjaya and his family moved to Kosala where they lived an exemplary life whilst practising the Dhamma. Visakha grew up in luxury with the opportunity to practise generosity and the Dhamma, to which she listened frequently.
At that time, there lived in Savatthi a rich merchant named Migara who had a son named Punnavaddhana. Despite his parents’ pleas, Punnavaddhana had refused to marry, insisting that his bride should be an exquisite beauty who possessed the five maidenly attributes: beauty of hair, teeth, skin, youth and form. Her hair had to be glossy and thick, reaching down to her ankles. Her teeth had to be white and even like a row of pearls. Her skin had to be of golden hue, soft and flawless. She had to be in the peak of youth, about sixteen. She had to have a beautiful, feminine figure, not too fat and not too thin. Migara, in desperation, sent a team of Brahmins to search throughout the kingdom for one who possessed all of his son’s requirements.
At this time, the exquisitely beautiful Visakha, accompanied by her maidservants, was on her way to the river to bathe when they were caught by an unexpected storm. The maids ran for shelter while Visakha walked calmly and gracefully to the shelter. Migara’s Brahmins, seeing the graceful Visakha, questioned her as to why she had not run to avoid getting wet. Visakha informed Migara’s men that it was not appropriate for a maiden in her fine clothes to run, just as it was not appropriate for a king in royal attire, a royal elephant dressed for the parade, or a serene monk in robes, to run. Pleased with her reply and her exquisite beauty they went back and informed Migara that a suitable bride had been found for Punnavaddhana.
Both families were happy with the arrangement. And so it was that Visakha, with great ceremony, was given in marriage by her father to Punnavaddhana. Her father, who was devoted to her, provided Visakha with many gifts and an exquisite jewelled headdress that reached all the way down her long hair to her feet, as a wedding gift. He also advised her on the appropriate conduct for a married woman. The advice he gave his daughter was as follows:
1. As long as you live with your in-laws you should not tell the faults of your husband and in-laws to outsiders.
2. If any of your neighbours speak ill of your husband or in-laws it should not be encouraged or repeated to them.
3. Lend money and articles to those who will return them.
4. Do not lend anything to those who will not return them.
5. When a relative or friend is in need you should help them without seeking repayment.
6. When you see your husband or in-laws approach you should stand up with respect.
7. You should not eat before your husband or in-laws.
8. You should not go to bed before your husband or in-laws.
9. You should regard your husband and your in-laws as a flame; carefully and with respect.
10. You should look up to and respect your husband and in-laws as divinities.
Whilst this advice that Dhananjaya gave to his daughter would not be acceptable to most modern women, it was what was expected of women at the time of the Buddha. Visakha, who abided by this advice and instruction, was considered a model wife.
As Visakha’s beauty and generosity were well-known many well-wishers came to honour the beautiful bride and shower her with gifts. With her love for generosity,Visakha distributed these gifts to the needy in Savatthi. So pleased were the people with her act that she soon became everybody’s favourite. As was the custom at that time, Visakha lived with her husband’s family.
Visakha’s father-in-law, Migara, was a devotee of a clan of naked ascetics. Even though the Buddha and His disciples lived in a monastery close to their home, they were not invited to Migara’s house. One day Migara invited the naked ascetics and asked Visakha to attend to their needs. Visakha was horrified at their lack of modesty and refused. This caused much anger among the naked ascetics who condemned Migara for bringing a female devotee of the Ascetic Gotama into his house.
Shortly after this incident, when Migara was eating rich rice pudding in a golden bowl, a Buddhist monk came for alms. Even though Migara could see the monk he ignored him and continued with his meal. Visakha, who was fanning her father-in-law, requested the monk to leave by saying, ?Pass on, Venerable Sir, my father-in-law eats stale food."
Migara, who ate rich, fresh food in a golden bowl, was furious at these words which he felt were an insult. He commanded Visakha to leave his house and go back to her parents. Instead, she called in an independent mediator to judge her conduct. She explained to the adviser that the rich food her father-in-law was eating were benefits resulting from his past good deeds. As such, instead of performing wholesome deeds which would ensure continued prosperity, he was "eating stale fare".
When Migara understood the meaning of Visakha’s words he asked her forgiveness. Visakha, however, decided that she no longer wished to live with her husband’s family. This was not the first time that she had been accused wrongfully by Migara. She decided to go back to her parents. Migara, who had finally realized the noble qualities of his daughter-in-law, was horrified. He begged her to remain. Visakha agreed to remain if she was allowed to invite the Buddha and His retinue to their home for meals. When Migara agreed, Visakha invited the Buddha and His retinue of monks for their meal and made arrangements for the preparation of rich food.
After the meal the Buddha dispensed the Dhamma. Migara and his wife, who were both spiritually developed as a result of past meritorious effort, both attained the first stage of sainthood, Sotapanna. After this, Migara, who was deeply grateful to Visakha, called her Migara Mata, or mother of Migara, and respected her as he would his own mother. He also became a devotee of the Buddha.
In great joy, Visakha continued to perform generosity to the Buddha and His retinue of monks. She had ten sons and ten daughters whom she brought up in the Dhamma. Being fond of beautiful clothes and ornaments, Visakha indulged herself, always dressing her best in exquisite garments. One day she accidentally left her priceless jewelled head-dress at the Jetavana, the monastery in which the Buddha was residing. Feeling that an item left in the monastery should not be taken back, she offered it to the Buddha. On being told that priceless treasures were of no value to His retinue of monks, Visakha offered the jewelled head-dress for sale with the idea of building monasteries and providing the requisites with the money generated. Unable to find a buyer who could afford the exquisite jewelled head-dress, she bought it herself and used the money to build the Pubbarama Monastery (also known as the Mansion of Migara’s Mother) to support the Buddha and His retinue of monks and nuns.
Visakha was overjoyed with her gift to the Buddha. On the day that she gifted the monastery to the Buddha, she sang songsof joy and walked around the Pubbarama together with her children and grandchildren. The Buddha informed the people that Visakha was singing songsof joy because she had just fulfilled an aspiration made many world cycles ago to be the chief female lay disciple of the Buddha.
The Buddha spent nine rainy seasons at the Pubbarama Monastery, during which time He dispensed many Suttas and helped many persons. On one occasion, He was residing at the Pubbarama when a disturbance attracted His attention. He saw a dishevelled Visakha in wet clothes running towards Him in tears. Visakha was bathing in the river when the news of the death of her favourite grandchild, Datta, reached her. Unable to control her grief, she ran to the Buddha for solace and comfort.
The Buddha questioned her as to the cause of Visakha’s grief and was told that it was because her beloved grandchild had died. She went on to explain how much happiness the child had brought her. The Buddha then asked her if she would be happy if she had as many grandchildren as there were citizens in Savatthi. Visakha confirmed that she would indeed be very happy as her grandchildren brought her untold happiness. The Buddha then asked Visakha how many of Savatthi’s citizens died each day. Visakha replied that many died each day. The Buddha then explained to her the impermanence of life. "Death," he said, ?comes to all living beings. Think then how unhappy you will be, for you will have so many more grandchildren, some of whom will die each day. Surely then you will be coming like this to me for comfort many, many more times."
Visakha reflected on the Buddha’s words and realized that the stronger her attachment, the greater would be her grief at separation. Understanding through realization that all component things are impermanent, she composed herself and left the Buddha. Visakha was able to understand this because she had reached the first stage of sainthood, Sotapanna, at a young age after listening to the Buddha’s teaching.
Visakha also helped many noble ladies in the Dhamma. Once when she took a large gathering of ladies to hear the Dhamma she was horrified to see that they had consumed large quantities of intoxicants and behaved in an unladylike manner. She then asked the Buddha how humans had first become involved with intoxicants. The Buddha then dispensed the Kumbha Jataka, where a man had found fermented fruit and water in the crevice of a tree and started to consume the fermented liquid to obtain a false feeling of well-being.
The Buddha also helped Visakha on another occasion, when she was upset at some unfair taxes that had been levied upon her. Visakha had mailed a parcel to some relatives and the border guards had charged an unreasonably high levy on the goods. Visakha had complained to the king but, due to pressures of state affairs, he had ignored her complaint. Annoyed and angry, Visakha visited the Buddha for solace. The Buddha calmed her mind by saying:
"Painful is all subjection,
Blissful is complete control.
People are troubled by common concerns,
Hard to escape are the bonds."
These words of wisdom from the Buddha helped Visakha put this minor irritation in perspective. The Buddha’s advice is as valid today as it was 2,500 years ago. So strong are the bonds of craving and attachment that often we are angered and affected by small issues, quite a number of which are outside our control and trivial when compared to other issues of greater consequence that afflict mankind.
Visakha often questioned the Buddha on subjects that interested her, and the Anguttara Nikaya contains three suttas that the Buddha dispensed to her in answer to her questions. In one instance Visakha asked the Buddha what qualities in a woman would enable her to conquer this world and the next. The Buddha replied:
"She conquers this world by industry, care for her servants, love for her husband and by guarding his property. She conquers the other world by confidence, virtue, generosity and wisdom."
The Buddha also instructed Visakha on the appropriate way to observe the religious holidays (uposatha). Visakha had observed the religious holiday and come to Him for instruction on the best way to observe the holiday. After first informing her of the wrong ways of observing the holidays, the Buddha informed her of the correct way by saying that she should observe the eight precepts, reflect on the greatness and good qualities of the Buddha, Dhamma and Sangha, reflect on the virtues of the Devas, and reflect on her own virtues. The Buddha then went on to describe the happy and carefree life of the Devas and concluded by saying, "Miserable is the glory of the humans compared to such heavenly bliss." The Buddha described the wonders of heavenly birth as He knew that Visakha, who was a Sotapanna, would at death enjoy such heavenly bliss.
One day when the Buddha was residing in the Pubbarama, Visakha approached the Buddha and asked for eight boons. The Buddha informed her that The Perfect One was beyond the practice of granting boons. She then informed Him that these boons would be of great benefit to the Sangha and that they were allowable boons. With the Buddha’s consent, Visakha asked the Buddha to be allowed to give the following gifts to the Order:
1. Robes for the rains, as monks trying to preserve their robes sometimes ran half-naked in the rains, which was not appropriate.
2. Food for arriving monks, as monks who had arrived in Savatthi after a long journey were tired and did not know the town. As such seeking alms would be difficult for them.
3. Food for monks setting out on a journey, so that they would be strong and well-fed for the journey ahead.
4. Medicine for sick monks, as sick monks were in pain and suffering.
5. Food for sick monks, as sick monks were not in a position to seek alms.
6. Food for monks tending the sick, as they often did not get food because they went on the alms round after tending the sick and were late for their alms round.
7. Regular distribution of rice gruel for the morning, as it was healthy and nourishing for the Sangha who do not partake in food after noon.
8. Bathing robes for nuns to bathe in the river, as nuns who did not have bathing robes often had to expose their bodies while bathing, which was not appropriate.
The Buddha then questioned Visakha on what inner benefits she expected from the giving of these gifts. Visakha replied that often the Sangha who have spent the rains at different locations come to the Buddha and ask Him about a monk (or nun) who has passed away and question Him as to the place of rebirth. The Blessed one will then explain his (or her) attainment and place of rebirth. I shall approach the monk and ask, ?Lord, did that Bhikkhu (Bhikkhuni) ever come to Savatthi? And if he answers yes, I shall conclude that surely a rains cloth will have been used by this Bhikkhu, or visitors’ food, or food for one going on a journey, or food for the sick, or food for those tending the sick, or rice gruel. And when I reflect thus, I shall be glad and happy. When my mind is happy my body will be tranquil. When my body is tranquil I shall feel pleasure. When I feel pleasure my mind will become concentrated. This will result in the development of the spiritual faculties and powers and the enlightenment faculties. This, Lord, is the benefit that I foresee for myself."
Praising Visakha for asking the eight boons, the Buddha granted her permission to give gifts to the Sangha as requested. The manner in which Visakha gives gifts is noteworthy. Not only is the intention intense but she holds the intensity during the time of preparation (before), during the time of giving and when reflecting on the gift (after) the act of generosity. This intense happiness or volition before, during, and after the act of generosity ensures maximum results. Giving with the intention of purifying oneself, developing one’s mind, and attaining Enlightenment is the proper way to give a gift and we should all learn from Visakha, the Buddha’s chief female lay benefactor, on the appropriate way to practise generosity.
Because of her generosity to the Buddha, the Dhamma, and the Sangha, the Buddha declared that Visakha was His chief female lay benefactor. In addition to providing the requisites to the Buddha and the Sangha, Visakha also helped with issues and disputes that arose among the nuns. She led a long and healthy life and passed away at the age of 120. Visakha, who possessed the five attributes of maidenly beauty, was said to have been exquisitely beautiful to the end, retaining her youthful form and beauty throughout her latter years.