It is not surprising that the nuns had a great devotion for Ananda, for it was he who championed their cause.
At first, the Buddha refused the request of Maha Pajapati Gotama, his step-mother, to be admitted to the Order. Undaunted by this refusal she walked all the way from Kapilavatthu to Vasali with other Sakyan ladies. Ananda found them outside the vihara, weeping and with swollen feet, unable to go to the Buddha’s presence again.
Ananda requested the Buddha to grant them their wish but was thrice refused. He then changed tactics, and inquired whether a woman could win the Fruits of the Path. The Buddha’s affirmative answer was a clue for him to push his argument further. “If they can win the Fruits of the Path, then why not grant them admission into the Order?”
The Buddha agreed, and on eight conditions Maha Pajapati Gotama and the rest of the women were admitted to the Order. That Ananda was a regular preacher to the nuns. He was also in charge of sending preachers regularly to the nuns.
Hsuan-tsang, who came to India in the 7th century A.C. says that even at that time Ananda was worshipped by the nuns as their patron saint.
Tuesday, June 1, 2010
From Buddhism: Anantamukha-nirhara-nama-dharani
Anantamukha-nirhara-nama-dharani, the name of a Mahayana sutra, a fragment which mentions a feat of supernatural power performed by Sariputra, by which all the monks residing in the neighborhood were brought together in the hall of the Mahavana.
So, it is said in the sutra: “Wherever conflicts arise amongst living creatures the sense of possession is the cause. For this cause let a man leave any place where desire may arise. For the world is at the feet of him who is rid of desire.”
Beginning with an adoration to the Buddha and all bodhisattvas, the venue of the preaching of the sutra was the Kutagarasala in the Mahavana at Visala.
The Buddha addresses Maudgalyayana and says, “Let all those monks who live in the thousands of worlds you have visited assemble in the Kutagara hall.”
Instantly Maudgalyayana appeared on the peak of Mount Sumera and said in a voice that could be heard and understand in the thousand worlds, “Listen, all you beings in the world: A sermon shall be preached here. May those desirous of listening come.”
Hearing this, four myriads of monks assembled there. Then Sariputra exercised his supernatural power and brought together all monks who were followers of the Sravakayana, Pratyekabuddhayans and Mahayana.
The Buddha then addressed bodhisattvas of different categories, some of whose names are mentioned, and wished that they would assemble. They did so in groups of millions.
Sariputra observed the admirable attainments of the bodhisattvas and asked the Buddha how they acquired them. The Buddha said that it was through the power of a dharani which he quoted.
The sutra ends with the statement that the congregation lauded the sermon of the Buddha.
So, it is said in the sutra: “Wherever conflicts arise amongst living creatures the sense of possession is the cause. For this cause let a man leave any place where desire may arise. For the world is at the feet of him who is rid of desire.”
Beginning with an adoration to the Buddha and all bodhisattvas, the venue of the preaching of the sutra was the Kutagarasala in the Mahavana at Visala.
The Buddha addresses Maudgalyayana and says, “Let all those monks who live in the thousands of worlds you have visited assemble in the Kutagara hall.”
Instantly Maudgalyayana appeared on the peak of Mount Sumera and said in a voice that could be heard and understand in the thousand worlds, “Listen, all you beings in the world: A sermon shall be preached here. May those desirous of listening come.”
Hearing this, four myriads of monks assembled there. Then Sariputra exercised his supernatural power and brought together all monks who were followers of the Sravakayana, Pratyekabuddhayans and Mahayana.
The Buddha then addressed bodhisattvas of different categories, some of whose names are mentioned, and wished that they would assemble. They did so in groups of millions.
Sariputra observed the admirable attainments of the bodhisattvas and asked the Buddha how they acquired them. The Buddha said that it was through the power of a dharani which he quoted.
The sutra ends with the statement that the congregation lauded the sermon of the Buddha.
From Buddhism: Parabhava Sutta
The four matters discussed in this sutra could briefly be stated thus:
(1) to supply the worldly beings with means of living, and to feed animals with pity;
(2) to support the poor and needy with compassion;
(3) to refrain from eating meat, and to remain firmly fixed to observing the five precepts;
(4) to respect the sramanas with due regards and honor.
In addition, the sutra mentions that the person who complies with the four matters summarized above, worships and honors the Buddha in all respects. In other words, although he does not worship the Buddha, his act of cleaving firmly to the ‘four matters’ is equivalent to worshipping the Buddha.
(1) to supply the worldly beings with means of living, and to feed animals with pity;
(2) to support the poor and needy with compassion;
(3) to refrain from eating meat, and to remain firmly fixed to observing the five precepts;
(4) to respect the sramanas with due regards and honor.
In addition, the sutra mentions that the person who complies with the four matters summarized above, worships and honors the Buddha in all respects. In other words, although he does not worship the Buddha, his act of cleaving firmly to the ‘four matters’ is equivalent to worshipping the Buddha.
From Buddhism: Anabhirati Jakata (2)
Anabhirati Jakata (2) told by the Buddha to a Brahman of Savatthi who could repeat the three Vedas by heart. Later he married and settled down, but from that day he could not repeat the Vedas, as his mind was distracted with other things such as wealth and servants.
One day he visited the Buddha at Jetavana and related his plight to him. The Buddha consoled him by saying that such things were not uncommon and related this story by way of illustration:
Long ago the bodhisatta was born in a Brahman family. He grew up, completed his studies at Takkasila, became a teacher of repute himself and taught the Vedas to a large number of youths. Among them was a very brilliant student who learnt all the Vedas by heart and became a master of rituals. Later he got married, and household worries began clouding his mind; his memory gradually faded, and the pupil reported the matter to the teacher, who advised him saying that serenity of mind was essential to a good memory.”
One day he visited the Buddha at Jetavana and related his plight to him. The Buddha consoled him by saying that such things were not uncommon and related this story by way of illustration:
Long ago the bodhisatta was born in a Brahman family. He grew up, completed his studies at Takkasila, became a teacher of repute himself and taught the Vedas to a large number of youths. Among them was a very brilliant student who learnt all the Vedas by heart and became a master of rituals. Later he got married, and household worries began clouding his mind; his memory gradually faded, and the pupil reported the matter to the teacher, who advised him saying that serenity of mind was essential to a good memory.”
From Buddhism: Anabhirati Jataka (1)
Anabhirati Jataka (1) related by the Buddha at Jetavana to a layman who was upset on account of his wife’s misconduct. He used to visit the Jetavana monastery regularly, but later his visits became less frequent, and when the Buddha questioned him, he answered that he was somewhat upset on account of his wife’s misconduct. The Buddha consoled him saying: “Even long ago wise men advised you not to get angry at the naughtiness of women, but to preserve your equanimity; this, however, you have forgotten.” Then at the layman’s request, the Buddha related the following story.
Long ago the bodhisatta was a teacher of world repute at Baranasi. A pupil of his, finding that his wife was unfaithful to him, kept away from the classes for a few days. When the pupil made his appearance the teacher questioned him, and the pupil told his sad story. The teacher said: “My son, women cannot be regarded as private property. They are accommodating to all. Wise men, knowing their frailty, are not excited to anger against them.”
Long ago the bodhisatta was a teacher of world repute at Baranasi. A pupil of his, finding that his wife was unfaithful to him, kept away from the classes for a few days. When the pupil made his appearance the teacher questioned him, and the pupil told his sad story. The teacher said: “My son, women cannot be regarded as private property. They are accommodating to all. Wise men, knowing their frailty, are not excited to anger against them.”
From Buddhism: Buddha Amitabha
One day Ananda who, having noticed that the Buddha is in a state of spiritual exaltation, asks him what he is seeing or thinking about.
Thereupon, the Buddha relates how there was a line of eighty-one Tathagatas, beginning with Dipankara and ending with Lokesvararaja. In the period of this last Tathagata, a monk named Dharmakara forms the resolve of himself becoming a Buddha and asks the Tathagata to become his teacher and to describe to him what is Buddha and a Buddha-country ought to be. The Tathagata tells him not only of one but of all the Buddha-countries and the Buddhas presiding over them.
Having heard these discriptions, Dharmakara spends five kalpas revolving in his mind all their perfections and excellences and in the end resolves that they should all be concentrated in his own ksetra when he becomes a Buddha. He then reappears before Lokesvararaja and describes at length what his wishes are and what he wants his Buddha-country to be. These are contained in a list of 48 vows. It is these vows that form the nucleus of the sutra and they constitute a kind of prophecy of what, according Dharmakara’s ideas, Sakhavati or the Land Of Bliss ought to be. Dharmakara then becomes a bodhisattva and, having developed the qualities of bodhisattva for one hundred thousand niyutas of kotis of years, he ultimately attains supreme enlightenment.
All this is related by the Sakyamuni to Ananda as a sort of vision of what, in fact, had happened ten kalpas earlier. When Ananda asks the Sakyamuni where Dharmakara is at present, the answer is that he is now reigning Sakhavati as the Buddha Amitabha. The Sakyamuni then proceeds to describe Sakhavati, as a place of unparallel magnificence and splendor, in every way what Dharmakara had resolved it should be.
Ananda expresses a desire to see Amitabha, whereupon that Buddha sends a ray of light from the palm of his hand, so that not only Ananda but every living being could see Amitabha and his retinue of bodhisattvas in Sakhavati, while the inhabitants of Sakhavati could see the Sakyamuni and the whole of this, our world of Saha.
Thereupon, the Buddha relates how there was a line of eighty-one Tathagatas, beginning with Dipankara and ending with Lokesvararaja. In the period of this last Tathagata, a monk named Dharmakara forms the resolve of himself becoming a Buddha and asks the Tathagata to become his teacher and to describe to him what is Buddha and a Buddha-country ought to be. The Tathagata tells him not only of one but of all the Buddha-countries and the Buddhas presiding over them.
Having heard these discriptions, Dharmakara spends five kalpas revolving in his mind all their perfections and excellences and in the end resolves that they should all be concentrated in his own ksetra when he becomes a Buddha. He then reappears before Lokesvararaja and describes at length what his wishes are and what he wants his Buddha-country to be. These are contained in a list of 48 vows. It is these vows that form the nucleus of the sutra and they constitute a kind of prophecy of what, according Dharmakara’s ideas, Sakhavati or the Land Of Bliss ought to be. Dharmakara then becomes a bodhisattva and, having developed the qualities of bodhisattva for one hundred thousand niyutas of kotis of years, he ultimately attains supreme enlightenment.
All this is related by the Sakyamuni to Ananda as a sort of vision of what, in fact, had happened ten kalpas earlier. When Ananda asks the Sakyamuni where Dharmakara is at present, the answer is that he is now reigning Sakhavati as the Buddha Amitabha. The Sakyamuni then proceeds to describe Sakhavati, as a place of unparallel magnificence and splendor, in every way what Dharmakara had resolved it should be.
Ananda expresses a desire to see Amitabha, whereupon that Buddha sends a ray of light from the palm of his hand, so that not only Ananda but every living being could see Amitabha and his retinue of bodhisattvas in Sakhavati, while the inhabitants of Sakhavati could see the Sakyamuni and the whole of this, our world of Saha.
From Buddhism: An-avalokita-mordhata-laksana
An-avalokita-mordhata-laksana, one of the eighty minor physical characteristics of the Buddha, which is a point at the top of the Buddha's head, invisible to all beings, even to beings in heaven.
"When the Buddha walks, heavenly flowers fall on him like snow, and there are no devas and flying birds that dare pass above the Buddha, and no being in the three worlds, sees the form on the top of the Buddha's head."
"When he was a bodhisattva, in innumerable worlds, he bowed his head in honour of all saints, sages, teachers, elders and parents, and he paid homage, praised, venerated and made offerings to them. So he was born with the an-avalokita-murdhata-laksana."
"When the Buddha walks, heavenly flowers fall on him like snow, and there are no devas and flying birds that dare pass above the Buddha, and no being in the three worlds, sees the form on the top of the Buddha's head."
"When he was a bodhisattva, in innumerable worlds, he bowed his head in honour of all saints, sages, teachers, elders and parents, and he paid homage, praised, venerated and made offerings to them. So he was born with the an-avalokita-murdhata-laksana."
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