006. Gotamīvaggo –– Section On Gotami

October 21, 2020 Dhamma Paññā 126 Views

Aṅguttara Nikāya
006. Gotamīvaggo –– Section on Gotami

1. Gotamisuttaṃ –– To Gotāmi

006.01. At one time The Blessed One was living in Nigrodha’s monastery in Kapilavatthu with the Sakyas. Then Mahapajapati Gotami approached The Blessed One, worshipped, stood on a side and said to The Blessed One:

“Venerable sir, it is suitable that women gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One.”

“Gotami, it is not suitable, that women gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One,ḍo not pursue it”

For the second time Mahapajapati Gotami said: “Venerable sir, it is suitable that women gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One.”

For the second time The Blessed One said: “Gotami, it is not suitable, that women gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One,ḍo not pursue it”

For the third time Mahapajapati Gotami said: “Venerable sir, it is suitable that women gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One.”

For the third time The Blessed One said: “Gotami, it is not suitable, that women gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One,ḍo not pursue it”

Then Mahapajapati Gotami thinking The Blessed One does not give permission for women to gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One was displeased and crying, worshipped and circumambulated The Blessed One went away.

The Blessed One living as long as he desired in Kapilavatthu went touring to Vesali and in stages arrived there. In Vesali The Blessed One lived in the gabled hall in the Great forest.

Then Mahapajapati Gotami shaving her head and putting on yellow clothes with many daughters of the Sakyas went to Vesali and in stages arrived at the gabled hall in the Great forest. When arriving there she was with injured feet, dusty and dirty body displeased and crying.

Venerable Ānanda, saw her with injured feet, dusty and dirty body displeased and crying.

standing outside and asked her: “Gotami why are you with injured feet, dusty and dirty body, displeased, crying and standing outside?”

“Venerable sir, The Blessed One does not give permission for women to gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One.”

“Then, Gotami, wait here a moment I will beg permission for women, to gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One.”

Venerable Ānanda, approached The Blessed One worshipped, sat on a side and said: “Venerable sir, Mahapajapati Gotami with injured feet, dusty and dirty body, displeased, crying is standing outside saying- The Blessed One does not give permission for women to gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One. It is suitable venerable sir, that women gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One.”

“Ānanda, it is not suitable, that women gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One,ḍo not pursue it.”

For the second time venerable Ānanda, … re … for the third time venerable Ānanda said: “It is suitable venerable sir, that women gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One.”

For the third time The Blessed One said: “Ānanda, it is not suitable, that women gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One,ḍo not pursue it.”

Then it occured to venerable Ānanda: ’The Blessed One does not give permission for the women’s going forth and becoming homeless in the dispensation declared by the Thus Gone One. What if I try some other method to beg the going forth for women in the dispensatlion declared by the Thus Gone One.’ Venerable Ānanda, said thus to The Blessed One: “Venerable sir, is it possible for women gone forth and become homeless in the dispensation declared by the Thus Gone One to realize the fruits of entry into the stream of the Teaching or the fruits of returning once or the fruits of not returning, or the fruits of worthiness?”

“Ānanda, it possible for women gone forth and become homeless in the dispensation declared by the Thus Gone One to realize the fruits of entry into the stream of the Teaching, the fruits of returning once, the fruits of not returning and the fruits of worthiness.”

“Venerable sir, if it is possible for women gone forth and become homeless in the dispensation declared by the Thus Gone One to realize the fruits of entry into the stream of the Teaching, the fruits of returning once, the fruits of not returning and the fruits of worthiness. It is suitable venerable sir that women gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One. For Mahapajapati Gotami has done much, she is the mother’s sister, fed milk, showed the world when small and breast fed The Blessed One.”

“Ānanda, if Mahapajapati Gotami accepts these eight strong rules, that will be her higher ordination:

“A bhikkhuni with one hundred rains should worship, attend willingly, revere with clasped hands and exchange friendly greetings with a bhikkhu who has just attained higher ordination. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.

A bhikkhuni should not observe the rains in a monastery where there are no bhikkhus. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.

Every fortnight the bhikkhuni should approach the Community of bhikkhus to beg for two things. To know the day of recital of the full moon observances for confession and for advice. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.

A bhikkhuni should emerge from the rains observances, by seeing or hearing or clearing suspicions in the presence of both Communities, bhikkhus and bhikkhunis. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.

A bhikkhuni guilty of transgressing the strong rules should atone it, in the presence of both Communities, bhikkhus and bhikkhunis. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.

A trainee bhikkhuni should spend two rains observing the six precepts and be accomplished for the higher ordination, in the presence of both Communities, bhikkhus and bhikkhunis. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.

A bhikkhuni should not abuse a bhikkhu for any reason. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.

From today the words of the bhikkhunis are obstructed to the bhikkhus. The words of the bhikkhus are not obstructed to the bhikkhunis.

This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.

Ānanda, if Mahapajapati Gotami accepts these eight strong rules, that will be her higher ordination: “

Venerable Ānanda, learning these eight strong rules in the presence of The Blessed One approached Mahapajapati Gotami and said:

“Gotami, if you accept these eight strong rules, that will be your higher ordination:

A bhikkhuni should not observe the rains in a monastery where there are no bhikkhus. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.

A bhikkhuni should not abuse a bhikkhu for any reason. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.

From today the words of the bhikkhunis are obstructed to the bhikkhus. The words of the bhikkhus are not obstructed to the bhikkhunis.

This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.

Gotami if you accept these eight strong rules, that same will be your higher ordination: “

“ Venerable sir, Ānanda, just as a young man, woman, or child who has washed his head was to receive a garland of flowers of blue lotuses, jasmines or a very attractive garland of flowers would accept it, with both hands and would place it on his head. In that same manner I accept the eight strong rules, not to throw out until life lasts.

Then venerable Ānanda approached The Blessed One, worshipped, sat on a side and said: Venerable sir, Mahapajapati Gotami has accepted the eight strong rules, not to throw out until life lasts.”

“Ānanda, if women did not obtain the going forth from the household as homeless, in the dispensation of the Thus Gone One, the dispensation would have lasted longer a thousand years Ānanda, as women have obtined the going forth from the household to become homeless, it will not last long, the good Teaching will last only five hundred years.

Ānanda, just as families which have more women and few men are attacked by robbers and cheaters in the same manner in a dispensation in which there is the going forth for women, the holy life does not last long.

Ānanda, just as in an accomplished rice field, there falls an illness named white seeds and it does not last long. In the same manner in a dispensation in which there is the going forth for women, the holy life does not last long.

Ānanda, just as in an accomplished cane field, there comes an illness named turning red and it does not last long. In the same manner in a dispensation in which there is the going forth for women, the holy life does not last long.

Ānanda, just as a man was to build an embankment as a future protection for a huge reservoir, so that water would not reach over the boundary these eight strong rules are declared to the bhikkhunis not to be thrown out until life lasts, as future protection.

2. Ovādasuttaṃ –– Advice

006.02. At one time The Blessed One was living in the gabled hall in the Great forest in Vesali, Venerable Ānanda approachd The Blessed One worshipped, sat on a side and said:

“Venerable sir, endowed with how many things is the bhikkhu considered suitable to advice the bhikkhunis?”

“Ānanda, the bhikkhu endowed with eight things is suitable to be considered to advise the bhikkhunis. What eight?

Here, Ānanda, the bhikkhu is virtuous … re … observes the precepts of training. Is learned … re … and has penetrated and come to right view. By him the higher code of rules is well attained bothwise, in detail and in execution, to judge by discourses and by words. Has polite speech, talks clearly and is able to explain without swallowing words. Is capable to give a talk full of advice, inciting and making the hearts light. Is loved by the bhikkhunis and is agreeable and pleasant. He should be someone who has no guilt of transgressing the strong rules appointed by The Blessed One, to those who have gone forth on accou t of The Blessed One and wear yellow clothes He should be twenty years old or more than that. Ānanda, the bhikkhu endowed with these eight things is suitable to be considered to advise the bhikkhunis.

3. Sankhittasuttaṃ –– Advice in short

006.03. At one time The Blessed One was living in the gabled hall in the Great forest in Vesali, and Mahapajapati Gotami approached The Blessed One, worshipped, stood on a side and said: “Venerable sir, The Blessed One should teach me in short, hearing which I would withdraw alone and abide diligent to dispel.”

“Gotami, you know the Teaching thus- These things conduce to greed, not to disenchantment. These things conduces to binding not unbinding. These things conduce to accumulating not throwing away. These things conduce to many desires not few desires. These things conduce to dissatisfaction not satisfaction. These things conduce to attachment to company, not to seclusion. These things conduce to laziness not aroused effort These things conduce to difficult support not easy support. Gotami, with certainty know it is not the Teaching, not the Discipline and not the dispensation of the Teacher.”

“Gotami, you know the Teaching thus- These things conduce to disenchantment, are not with greed. These things conduces to unbinding not binding. These things conduce to throwing away not accumulating. These things conduce to few desires not many desires. These things conduce to satisfaction not dissatisfaction. These things conduce to seclusion not attachment to company. These things conduce to aroused effort not laziness These things conduce to easy support n ot difficult support. Gotami, with certainty know this is the Teaching, the Discipline and the dispensation of the Teacher.”

4. Dīghajānusuttaṃ –– To Dighajanu

006.04. At one time The Blessed One was living in Kakkarapatta, a hamlet of the Koliyas and Dighajanu a son of the Koliyas approached The Blessed One, worshipped, sat on a side and said to The Blessed One:

“Venerable sir, we live a household life enjoying sensual pleasures troubled by wife and children, wearing Kashmire clothes, bearing flowers, scents, ointments and earning gold and silver. Venerable sir, may The Blessed One teach me for my welfare and pleasantness here and now and here after.

“Byagghapajja, these four things conduce to the welfare and pleasantness of sons of clansmen here and now. What four?

The achievement of, manly vigour, means of protection, good friendship and a balanced living.

Byagghapajja, what is the achievement of manly vigour?

Here, Byagghapajja, in whatever trade the clansman makes a living -whether farming, trading, cattle rearing, rulership, serving the king or any other skill, he becomes clever not lazy and discriminative of what, has to be done and what has to be completed. Byagghapajja, this is the achievement of manly vigour.

Byagghapajja, what is the achievement of protection?

Here, Byagghapajja, whatever wealth be to the clansman achieved through manly vigour, righteously gained when toiling with his hands while sweat dripped, he protects. This my wealth should be protected so that it would not be carried away by the king, by robbers or water or burnt by fire. It should not be carried away by unwanted inheritors. Byaggapajja this is the achievement of protection.

Byaggapajja what is good friendship?

Here, Byagghapajja, in whatever village or hamlet the clansman lives -there may be householders or sons of householders, those young developed in virtues, or those old developed in virtues, those endowed with faith, endowed with virtues, those benevolent, those endowed with wisdom. He stands with them, talks with them and discusses with them in such a manner that those with faith gain faith. The virtuous gain in virtues. The benevolent gain in benevolence and the wise gain wisdom. Bagghapajja this is good friendship.

Byagghapajja, what is balanced living?

Here, Byagghapajja, the clansman’s son knowing his income and expenses balances his budget In this manner my income is above my expenses and not my expenses are above my income. Like one holding the balance would know, this side is more by this much and this side is less by this much. In this manner the clansman’s son knowing his income and expenses balances his budget In this manner my income is above my expenses and not my expenses are above my income. Byagghapajja, if the clansman’s son with low income was to live spending much. It is said that the clansman’s son lives as though eating figs. If the clansman’s son with high income was to live spending little. It is said that the clansman’s son lives as though dying a junior death. Byagghapajja, when the clansman’s son balances his income with the expenses and lives, it is said he is balanced in expenses.

Byagghapajja, to thus arisen wealth there are four sources of loss. – Fondness for, women, intoxicants, gambling and associating evil friends, and close associations of evil friendships. Byagghapajja, to a great reservoir there are four inlets and four outlets. A man closes up the inlets and opens the outlets. Rain too does not fall abundantly. If this happens disaster could be expected to the reservoir, not growth. In the same manner to arisen wealth there are four sources of loss. – Fondness for, women, intoxicants, gambling and associating evil friends, and close associations of evil friendship.

Byagghapajja, to thus arisen wealth there are four sources of gain. – Non-fondness for, women, intoxicants, gambling and associating spiritual friends, and close associations of good friendships. Byagghapajja, just as to a great reservoir there are four inlets and four outlets. A man opens the inlets and closes up the outlets. Rain too falls abundantly. If this happens growth could be expected to the reservoir, not disaster. In the same manner to arisen wealth there are four sources of gain. – Non-fondness for, women, intoxicants, gambling and associating spiritual friends, and close associations of good friendships.

Byagghapajja, these four things conduce to the welfare and pleasantness of sons of clansmen here and now.

Byagghapajja, these four things conduce to the welfare and pleasantness of sons of clansmen here after What four?

The attainment of faith, virtues, benevolence and wisdom.

Byagghapajja, what is the attainment of faith?

Here, the son of the clansman has faith in the enlightenment of the Thus Gone One: That Blessed One … re … the Teacher of gods and men. Bygghapajja, this is the attainment of faith.

Byagghapajja what is the attainment of virtues?

Here, Byagghapajja, the son of the clansman abstains from destroying living things … re … taking intoxicating and brewed drinks Byagghapajja this is the attainment of virtues.

Byagghapajjs, what is the attainment of benevolence?

Here, Byagghapajja, the clansman’s son abides in the household with a mind free from the stains of selfishness, released in benevolence, with hands ready to give to the needy and making arrangements to give gifts. Byagghapajja, to this is said the attainment of benevolence.

Byagghapajja, what is the atta inment of wisdom?

Here, the clansman’s son becomes wise about the rising and fading of the five holding masses for the noble penetration to rightfully end unpleasantness. Byagghapajja, to this is said the attainment of wisdom.

Byagghapajja, these four things conduce to the welfare and pleasantness of sons of clansmen here after.

Active in the means of livelihood, is diligent,
Protecting his wealth and balancing his budget.
Develops faith, virtues and benevolence, dispelling stains of selfishness
Constantly he purifies the path to make the other world safe.
With these eight and the faith of the householder
It is truthfully said he makes both worlds pleasant
Here and the here after and grows in benevolence and merit.

5. Ujjayasuttaṃ –– Ujjaya the Brahmin

006.05. The Brahmin Ujjaya approached The Blessed One, exchanged friendly greetings, sat on a side and said: “Good Gotama, I desire to go away from home. May I be taught so that it will be for my welfare and pleasantness here and now and here after.”

“Brahmin, these four things conduce to the welfare and pleasantness of sons of clansmen here and now. What four?

The achievement of, manly vigour, means of protection, good friendship and a balanced living

Brahmin, what is the achievement of manly vigour?

Here, Brahmin, in whatever trade the clansman makes a living -whether farming, trading, cattle rearing, rulership, serving the king or any other skill, he becomes clever not lazy and discriminative of what, has to be done and what has to be completed. Brahmin, this is the achievement of manly vigour.

Brahmin, what is the achievement of protection?

Here, Brahmin, whatever wealth be to the clansman achieved through manly vigour, righteously gained when toiling with his hands while sweat dripped, he protects. This my wealth should be protected so that it would not be carried away by the king, by robbers or water or burnt by fire. It should not be carried away by unwanted inheritors. Brahmin, this is the achievement of protection.

Brahmin, what is good friendship?

Here, Brahmin, in whatever village or hamlet the clansman lives -there may be householders or sons of householders, young, developed in virtues, or old, developed in virtues, endowed with faith, endowed with virtues, those benevolent and those endowed with wisdom. He stands with them, talks with them and discusses with them in such a manner that those with faith gain faith. The virtuous gain in virtues. The benevolent gain in benevolence and the wise gain wisdom. Brahmin, this is good friendship.

Brahmin, what is balanced living?

Here, Brahmin, the clansman’s son knowing his income and expenses balances his budget In this manner my income is above my expenses and not my expenses are above my income. Like one holding the balance would know, this side is more by this much and this side is less by this much. In this manner the clansman’s son knowing his income and expenses balances his budget In this manner my income is above my expenses and not my expenses are above my income. Brahmin, if the clansman’s son with low income was to live spending much. It is said that the clansman’s son lives as though eating figs. If the clansman’s son with high income was to live spending little. It is said that the clansman’s son lives as though dying a junior death. Brahmin, when the clansman’s son balances his income with the expenses and lives, it is said he is balanced in expenses.

Brahmin, to thus arisen wealth there are four sources of loss. – Fondness for, women, intoxicants, gambling and associating evil friends, and close associations of evil friendships. Brahmin, to a great reservoir there are four inlets and four outlets. A man closes up the inlets and opens the outlets. Rain too does not fall abundantly. If this happens disaster could be expected to the reservoir, not growth. In the same manner to arisen wealth there are four sources of loss. – Fondness for, women, intoxicants, gambling and associating evil friends, and close associations of evil friendship.

Brahmin, to thus arisen wealth there are four sources of gain. – Non-fondness for, women, intoxicants, gambling and associating spiritual friends, and close associations of good friendships. Brahmin, just as to a great reservoir there are four inlets and four outlets. A man opens the inlets and closes up the outlets. Rain too falls abundantly. If this happens growth could be expected to the reservoir, not disaster. In the same manner to arisen wealth there are four sources of gain. – Non-fondness for, women, intoxicants, gambling and associating spiritual friends, and close associations of good friendships.

Brahmin, these four things conduce to the welfare and pleasantness of sons of clansmen here and now.

Brahmin, these four things conduce to the welfare and pleasantness of sons of clansmen here after What four?

The attainment of faith, virtues, benevolence and wisdom.

Brahmin, what is the attainment of faith?

Here, the son of the clansman has faith in the enlightenment of the Thus Gone One: That Blessed One … re … the Teacher of gods and men. Brahmin, this is the attainment of faith.

Brahmin, what is the attainment of virtues?

Here, Brahmin, the son of the clansman abstains from destroying living things … re … taking intoxicating and brewed drinks Brahmin, this is the attainment of virtues

Brahmin, what is the attainment of benevolence?

Here, Brahmin, the clansman’s son abides in the household with a mind free from the stains of selfishness, released in benevolence, with hands ready to give to the needy and making arrangements to give gifts. Brahmin, to this is said the attainment of benevolence.

Brahmin, what is the attainment of wisdom?

Here, the clansman’s son becomes wise about the rising and fading of the five holding masses for the noble penetration to rightfully end unpleasantness. Brahmin, to this is said the attainment of wisdom.

Brahmin, these four things conduce to the welfare and pleasantness of sons of clansmen here after.

6. Bhayasuttaṃ –– Fear

006.06. Bhikkhus, fear is a synonym for sensuality. Unpleasant is a synonym for sensuality. Illness is a synonym for sensuality. A boil is a synonym for sensuality. The arrow is a synonym for sensuality. The bond is a synonym for sensuality. Mud is a synonym for sensuality. The womb is a synonym for sensuality.

Bhikkhus, why is fear a synonym for sensuality? Bhikkhus, one burning with sensual greed and bound by interest for sensual greed is not free from fear, here and now or here after so fear is a synonym for sensuality.

Bhikkhus, why is unpleasant, … re … illnes, … re … a boil, … re … an arrow, … re … bond, … re … mud, … re … a womb a synonym for sensuality? Bhikkhus, one burning with sensual greed and bound by interest for sensual greed is not free from a womb, here and now or here after so womb is a synonym for sensuality.”

Fear, unpleasantness, illness, a boil, an arrow, a bond,
And the two mud and womb, are said to be sensuality.
Seeing agreeability in them the ordinary folk are victimised and seek a womb
If the zealous bhikkhu does not neglect awareness
He crosses over this mud, difficult to cross.
And looks at the trembling populace, overcome with birth and decay.

7. Paṭhama –– āhuneyyasuttaṃ – Suitable to be honoured

006.07. Bhikkhus. the bhikkhu endowed with eight things is suitable for honour, for hospitality, for gifts and for veneration with clasped hands, the incomparable field of merit for the world. What eight?

Here, bhikkhus, the bhikkhu is virtuous, … re … observes the precepts; Is learned, … re … has penetratingly seen and has come to right view. He is a spiritual companion, associating spiritual friends. He is endowed with right view. He is a gainer for nothing, a quick and easy gainer of the four higher states of the mind, the pleasant abidings here and now. Recalls the manifold earlier births. Such as one birth, two births, … re … with all details recalls the previous manifold births. With the purified heavenly eye, which is beyond human, … re … knows how beings are born according their actions. With the destruction of desires … re … and released through wisdom abides Bhikkhus. the bhikkhu endowed with these eight things is suitable for honour, for hospitality, for gifts and for veneration with clasped hands, the incompatable field of merit for the world.

8. Dutiya –– āhuneyyasuttaṃ – Second on suitability to be honoured

006.08. Bhikkhus. the bhikkhu endowed with eight things is suitable for honour, for hospitality, for gifts and for veneration with clasped hands, the incomparable field of merit for the world. What eight?

Here, bhikkhus, the bhikkhu is virtuous, … re … observes the precepts; Is learned, … re … has penetratingly seen and has come to right view. With aroused effort is firm in the realization of meritorious things, without giving up the aim. Is a forest dweller living in huts of leaves. He abides overcoming dislike and like. He abides overcoming arisen fear. He is a gainer for nothing, a quick and easy gainer of the four higher states of the mind, the pleasant abidings here and now. With the destruction of desires … re … and released through wisdom abides Bhikkhus. the bhikkhu endowed with these eight things is suitable for honour, for hospitality, for gifts and for veneration with clasped hands, the incomparable field of merit for the world.

9. Paṭhamapuggalasuttaṃ –– First on Great Men

006.09. Bhikkhus. these eight persons are suitable for honour, for hospitality, for gifts and for veneration with clasped hands, the incomparable field of merit for the world. What eight?

The one who has entered the stream of the Teaching, the one who has realized the fruits of entry into the stream of the Teaching, the once returner, the one who has realized its fruits, the non returner and the one who has realized its fruits, the worthy one, and the one who has realized its fruits. Bhikkhus. these eight persons are suitable for honour, for hospitality, for gifts and for veneration with clasped hands, the incomparable field of merit for the world.

Four have entered the path and four enjoy the path
These are the straightforward ones in the Community,
Endowed with wisdom and virtues.
These are sacrificial with clasped hands by those desiring merit
It is merit for good rebirth Giving to the Community is beneficial.

10. Dutiyapuggalasuttaṃ –– Second on Great Men

006.10. Bhikkhus. these eight persons are suitable for honour, for hospitality, for gifts and for veneration with clasped hands, the incomparable field of merit for the world. What eight?

Four have entered the path and four enjoy the path
These in the Community are the essence for beings,
These are sacrificial with clasped hands by those desiring merit
It is merit for good rebirth Giving to the Community is beneficial.

Dhamma Paññā

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