BUDDHIST WOMEN

·期刊原文

BUDDHIST WOMEN

BY Dr. BIMALA CHURN LAW, M.A., B.L., PH.D.

The Indian Antiquary

pp.49-54 (1928.03), 65-68 (1928.04), 86-89 (1928.05)

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p. 49

An account of some famous women who figure promi-
nently in the early Buddhist texts is given in the
following pages. The account will show that women
were not a negligible factor in the ancient Buddhist
community of India.

Abhirupananda was the daughter of a Sakya noble
named Khemaka. She was called Nanda the Fair for her
great beauty and amiability. Her beloved kinsman,
Carabhuta, died on the day on which she was to choose
him from amongst her suitors. She had to leave the
world against her will. Though she entered the order,
she could not forget that she was beautiful. Fearing
that, the Buddha would rebuke her, she used to avoid
his presence. The Buddha knew that the time had come
for her to acquire knowledge and asked Mahapajapati
Gotami to bring all the bhikkhunis before him to
receive instruction. Nanda sent a proxy for her. The
Buddha said, "Let no one come by proxy." So she was
compelled to come to him. The Buddha by his
supernatural power conjured up a beautiful woman, who
became transformed into an old and fading figure. If
had the desired effect, and Abhirupananda became an
arhat. (Therigatha Commy., pp. 25-26.)

Jenti or Jenta was born in a princely family of
the Licchavis at Vaisali. She won arhatship after
hearing the dhamma preached by the Buddha. She
developed the seven Sambojjhangas. (Ibid., p.27).

Citta was born at Rajagaha in the family of a
leading burgess. When she was of age, she one day
heard the master preach and believed in his doctrine.
She was ordained by Mahapajapati the Gotami. In her
old age she climbed the vulture's peak and lived like
a recluse. Her insight expanded and she won arhatship.
(Ibid., p.33.)

Sukka was born at Rajagaha in the family of a
rich householder. When she attained years of
discretion, she believed in the Master's teaching and
became a lay disciple. One day she heard Dhammadinna
preach and was so greatly moved that she renounced
the world and followed Dhammadinna. She performed all
the exercises for acquiring insight and very soon
attained arhatship with patisambhida. Thereupon she
became a great preacher and was attended by 500
bhikkhus. One day, along with the other bhikkhunis,
she went to the hermitage of the bhikkhunis and
taught the Buddha's doctrine in such a way that
everybody listened to her with rapt attention; even
the tree-spirit was so much moved that it began to
praise her. At this the people were excited and came
to the sister and listened attentively. (Ibid.,
pp.57-61.)

Sela was born in the kingdom of Alavi, as the
king's daughter. She was also known as Alavika. One
day, while yet a maid, she went with the king and
heard the Master preach. She became a believer and
lay disciple. A few days after, she took orders and
performed the exercises for insight. She subjugated
the complexities of thought, word and deed and soon
won arhatship. Thereafter she lived at Savatthi when
the Buddha was there. She entered Andhavana to
meditate after finishing her midday meal. Mara once
tried in vain to persuade her to choose the sensuous
life (Ibid., p.61, f. Cf. Samyutta Nikaya, part 1,
p.128).

Siha was born at Vesali as the daughter of General
Siha's sister. She was named after her maternal
uncle. When she grew up, she heard the Master
teaching the Norm to her maternal uncle and became a
believer. She was permitted by her parents to enter
the order. For seven years she could not acquire
insight as her mind became always inclined to objects
of external charm. Then she intended to die. She took
a noose, hung it round the bough of a tree and
fastened it round her neck. Thus she succeeded in
impelling her mind to insight which grew within and
she won arhatahip. She then took off the rope from
her neck and went back to her hermitage. (Ibid.,
pp.79-80).

Sundari Nanda was born in the royal family of
the Sakyas. She was known as the beautiful
Nanda. Thinking about the fact that her elder
brother, her mother, her brother,

p. 50

her sister and her nephew had renounced the world,
she too left it. Even after her renunciation, she
was obsessed with the idea of her beauty and would
not approach the Lord lest she should ber eproached
for her folly. The Lord taught her in the same way as
he did in the case of Nanda the Fair. She listened to
the Master's teaching and enjoyed the benefit of the
fruition of the first stage of sanctification. He
then instructed her saying, "Nanda, there is in this
body not even the smallest essence. It is but a heap
of bones covered with flesh and besmeared with blood
under the shadow of decay and death." Afterwards she
became an arhat. (Ibid., pp.80 f.; cf. Manora-
thapurani, pp. 217-218).

Khema was born in the royal family of Sagala. She
was very beautiful and her skin was like gold. She
became the consort of Bimbisara. One day she heard
that the Buddha was in the habit of speaking ill of
beauty, since then she did not appear before the
Buddha. The king was a chief supporter of the Buddha.
He asked his court-poets to compose a song on the
glories of the Veluvana hermitage and to sing the
song very loudly so that the queen might hear it. The
royal order was carried out. Khema heard of the
beauty of the hermitage and with the king's consent
she came to the Veluvana Vihara, where the Buddha was
staying at that time. When she was led before the
Buddha, the latter conjured up a woman to be
celestial nymph who stood fanning him with a palm
leaf. Khema observed this woman like a more beautiful
than she and was ashamed of her own grace. Sometime
after she noticed again that the woman was passing
from youth to middle age and then to old age, till
with broken teeth, grey hair, and wrinkled skin, she
fell on earth with her palm leaf. Then thought Khema
that her beautiful body would meet with the same fate
as that of the nymph. Then the Master, who knew her
thoughts, said that persons subject to lust suffer
from the result of their action, while those freed
from all bondage forsake the world. When the Master
had finished speaking, Khema, according to the
commentary, attained arhatship and according to the
Apadana, she was established in the fruition of the
first stage of sanctification and with the king's
permission she entered the order before she became an
arhat. Thereafter she made a name for her insight and
was ranked foremost amongst the bhikkhunis possessing
great wisdom. In vain Mara tried to tempt her with
sensuous ideas. (Ibid., pp. 126 f.; cf.
Manorathapurani, p.205; cf. Anguttara, n. 1, p.25).

Anopama was the daughter of a banker named Majjha
living in Saketa. She was of unique beauty. She was
sued by many sons of bankers, higher officers of the
State, but she thought that there was no happiness in
household life. She went to the Master and heard his
teachings. Her intelligence matured. She strove hard
for insight and was established in the third
fruition. On the seventh day thereafter she attained
arhatship. (Ibid., pp.138-139.)

Rohini was born at Vesali in the house of a very
prosperous Brahman. When grown up she went to the
Master and heard him preach the doctrine. She
obtained sotapattiphalam. She converted her parents
to Buddha's faith and got permission from them and
entered the order. She performed the exercises for
acquiring insight and very soon attained arhatship
(Ibid., pp.214 f.)

Subha was the daughter of a certain goldsmith of
Rajagaha. She was very beautiful and was therefore
called Subha. When grown up she saw the Master and
believed in his doctrine. The Master saw the maturity
of her moral faculties and taught her the dhamma. She
was afterwards established in the fruition of the
first stage of sanctification. Thereafter she entered
the order under Mahapajapafi Gotami. She strove hard
for insight and in course of time she won arhatship.
(Ibid., pp.236 f.).

Tissa was born at Kapilavastu among the Sakyas.
She renounced the world with Mahapajapati Gotami and
became spiritually so developed that she attained
arhatship. (Ibid., pp.11-13)

p. 51

Sumedha, daughter of King Konca of Mantavati, was
averse to the pleasures of senses from her childhood.
She renounced the world hearing the doctrine of the
Buddha from the bhikkhunis. Very soon she acquired
insight and attained arhatship (Ibid., 272 f.)

Visakha was the daughter of Sumanadevi, wife of
Dhananjayasetthi, son of Mundakasetthi. Her abode
was at Bhaddiyanagara in the kingdom of Anga. When
seven years old Buddha with the bhikkhusamgha went to
Bhaddiyanagara. Sumanadevi was one of the advisers of
the king. Visakha with 500 female companions and 500
chariots received Buddha, who gave instructions to
her according to her nature and she obtained
sotapattiphalam. The Buddha was invited to
Visakha's house. Visakha who was endowed with five
kinds of beauty was married to Punnavaddhana of
Savatthi. The presents sent by the citizens of
Savatthi for her, were distributed by her among the
citizens with great courtesy. She made the citizens
her own relatives. She refused to salute the naked
heretics who were worshipped by her father-in-law.
Her father-in-law was converted to Buddhism through
her efforts. Once Visakha invited the bhikkhus and
her father-in-law on hearing the sermon obtained
sotapattiphalam (D.C., I, 384 f.)

On the death of her grandchild, who was very dear
to her, Visakha went to see the Buddha with wet
clothes and wet hair. The Buddha asked her whether
she would be satisfied if all the people of Savatthi
became her sons and grandsons. She replied in the
affirmative. The Master asked her as to how many
people met with their death at Savatthi. Visakha said
from one to ten. The Buddha told her, " Just think
whether you would be free from wet clothes and wet
hair". Visakha said that she did not want so many
sons and grandsons, because acquisition of more sons
and grandsons would bring greater suffering (Udana,
91-92).

Visakha, mother of Migara, was the foremost of
the female supporters of the Buddha (A.N., 1, p. 26).
Once on a sabbath day she went to the Buddha while
the latter was in her palace named Pubbarama. Buddha
instructed Visakha thus, "There were three kinds of
uposatha and the ariya uposatha is the best of the
uposathas. The Master then said that in order to
observe ariya uposatha one should meditate on the
Buddha, Dhamma and Samgha. Silas must be unbroken and
fully observed. One should also meditate on the
qualities of gods. One should follow Arhats who
follow precepts throughout their lives. By observing
ariya uposatha one may obtain great happiness and may
be reborn in one of the heavens commencing from the
Catumaharajika to the Paranimmittavasavatti and enjoy
great celestial happiness there (A.N., I, 205-215).
Visakha was further instructed by the Buddha thus,
"Dependence on others is suffering, independence
brings happiness". (Udana, p.18). Visakha once blamed
the bhikkhus for not allowing her grandson to be
ordained during the lent, as owing to this delay her
grandson's mind was changed. (Vinaya Pitaka, 1, 153.)
She once went to the Buddha and invited him together
with the bhikkhus to take food at her house the next
morning. Heavy rains fell on the following morning
and the bhikkhus, as they had no bathing costumes,
bathed themselves naked. Visakha came to know this
fact from her maid servant who was sent to call the
bhikkhus. The Buddha together with the bhikkhus came
to her house. She fed the Buddha, and the bhikkhus
satisfactorily. After they had finished their meal,
Visakha prayed to the Buddha for the following
boons:--As long as she lived, she would give garments
for the rainy season to the bhikkhus, food to the
guests and food to those going abroad, diet to the
sick bhikkhus, food to the sick-- nurses, medicine
for the sick bhikkhus, rice gruel to the bhikkhus
daily and bathing garments to the bhikkhunis (V.P.,
vol. 1, pp.290-292). From this fact it is evident
that Visakha introduced bathing garments for the
bhikkhunis. It was Visakha who offered to the Buddha
a napkin which he accepted. (V.P., 1, 296). We are
further informed that Visakha, as soon as she heard
of the advent of the quarrelsome Kosambian bhikkhus,
approached the Buddha to take his advice as to how
she should deal with them. The Buddha advised her to

p. 52

offer charities to the two parties of the quarrelsome
Kosambian monks, (V.P.,1, 356). Visakha prepared a
golden water-pot for the Buddha. A samanera named
Sumana brought water in that pot for the Buddha from
Anotatta lake. (D.C., IV, P.135) She offered a water
pot and a broom to the Buddha, which he accepted and
also instructed the bhikkhus to use them. Once she
went to the Buddha and offered a palm-leaf fan,
which he accepted (V.P., II, 129-130). Visakha was so
very kind to the bhikkhus that she built a mansion
for them, The bhikkhus at first hesitated to use it,
but afterwards asked for Buddha's permission which
was granted. (V.P., II, 169).

Visakha once went to the hermitage of
Khadiravaniyarevata, but she found it to be in the
midst of thorns and not fit for human habitation.
(D.C., II, 194-195). Visakha was an important
personage, because among the Bhikkhus if there were
any matter for reference, it was referred to her, as
we find in the case of Kundadhanathera who used to
walk about with a woman behind him. (D.C.,111,
54-55.) In the family of Visakha young girls used to
serve the Bhikkhus by making arrangements for their
food, etc. (D.C., III, 161). Visakha's son's
daughter named Datta who was entrusted with the care
of the Bhikkhusamgha died in her absence. Visakha was
very much afflicted with grief. The Buddha, consoled
her (D.C., III, pp.278-279).

Visakha was one day going to the city garden
wearing all sorts of rich ornaments amongst which may
be mentioned mahalata, an ornament of extraordinary
beauty and of immense value. (Cf. Dhammapada Commy.,
I, 412.) On the way she thought why should she go to
the city garden like a mere girl; it was better that
she should go to the Vihara and listen to the
discourses of the Buddha. Moved by the thought, she
went to the Lord, put off her ornament, mahalata and
gave it to her maid-servant to keep it and return it
when she came out of the Vihara. Thereafter she
listened to the noble discourses of the Buddha. On
coming out of the Vihara, she asked for her ornament.
The maid-servant said that she had left it in the
Vihara. Both of them returned to the Vihara and found
it. Visakha offered it to the Lord, and under his
directions built a Vihara with the sale proceeds of
the ornament, which amounted to nine crores and a
lakh. Visakha offered to her maid-servant all the
merit that accrued for constructing the Vihara. The
latter approved of her charity and died shortly
afterwards. (Vimanavatthu Commy., pp.187-189.)

Anula was the queen of the king of Ceylon.
Surrounded by five hundred girls, she bowed to the
theras and honoured them to her heart's content.
Thera Mahinda preached dhamma to them. Peta stories,
Vimana stories and Saccasamyutta more narrated to
them. When they heard the most excellent portion of
the doctrine, princess Anula and her five hundred
attendants attained sotapatti. She became a believer
in the Buddha, Dhamma and the Samgha. With her five
hundred attendants she received the Pabbajja
ordination from Samghamitta Mahatheri. (Dipavamsa,
p.68; cf. Mahavamsa, Geiger's Text, pp. 108, 155.)

Gopika was a Sakya princess. She was pleased with
the Buddha, Dhamma and Samgha. She used to observe
precepts fully, became disgusted with female life and
meditated in order to become a man. (Digha N., II,
271.)

Canda came of a Brahman family. She earned her
living by begging from door to door. One day she came
to the spot where Patacara had just finished her
meal. The bhikkhunis saw her hungry and gave her some
food to eat. She ate the food and took her seat on
one side. She then listened to the discourse of the
Theri and renounced the world. She practised hard to
attain insight. Her knowledge matured and her
determination was strong. Hence she succeeded in
attaining arhatship with patisambhida (Th. Commy.,
pp. 120-121.)

Gutta came of a Brahman family at Savatthi. In
her youth household life became repugnant to her. She
obtained her parents' consent and entered the order
under Mahapajapati

p. 53

Gotami. Thereafter she could not for sometime control
her mind from external interests. Then the Master
gave her suitable instructions, and she attained
arhatship together with patisambhida. (Th. Commy.,
pp. 157-159.)

Vijaya came of a certain clansmen's family of
Rajagaha. She was a friend of Khema. When she heard
that Khema, a king's consort, had renounced the
world, she went to Khema, who taught her the Norm and
ordained her. Very soon she won insight and after a
short time attained arhatship with analytical
knowledge. (Th. Commy, pp.159-160.) Mara came, to
tempt her by saying, "You are young and beautiful, I
am also young and beautiful, let us enjoy ourselves
with music." She replied, "I find delight in rupa,
sadda, gandha, etc. and I don't like soft-touch. I
hate very much my rotten body which is easily
destructible. My ignorance is dispelled." Then Mara
left her. (S.N., 1, pp. 130-131).

Cala, Upacala and Sisupacala were born in Magadha
at the village of Nalaka as the children of a
Brahmani named Surupasari. They were younger sisters
of Sariputta. When they heard that their brother had
left the world for the order, they too renounced the
world and striving hard, attained arhatship. In vain
Mara tried to stir up sensual desires in them. (Th.
Commy., 162-163; cf. S.N., Pt. I, PP. 132-134).

Uppalavanna came of a banker's family at
Savatthi. Her skin was of the colour of the heart
(gabbha) of the blue lotus. Hence she was called
Uppalavanna. Many princes and banker's sons wanted to
marry her. But she renounced the world, went to the
bhikkhunis and was ordained. Thereafter one day she
lighted a lamp, and by continually contemplating on
the flame of the lamp, she gradually obtained
arhatship with adhinna and patisambhida. (Th. Commy.,
182 ff.) She was assigned a chief place among those
who had the gift of iddhi. (Manorathapurani, p.207
ff.; Anguttara N., I, 25).

The Samyutta Nikaya tells us that Theri
Uppalavanna went to Andhavana to meditate. There she
sat at the foot of the Sala tree. Mara came to her
and said to her, "You are Sitting at the foot of a
fully blossomed Sala tree, are you not afraid of the
wicked?" She replied, "I do not care for the wicked.
I do not care for you." Mara left her. (Pt. 1, pp.
131-132). After defeating Mara, Uppalavanna was
molested by her maternal uncle's son Ananda, who was
enamoured of her beauty and who wanted to marry her.
Although Uppalavanna had become a bhikkhuni, Ananda
could not give up the desire of marrying her. Once
Ananda concealed himself in the room of the Theri
under her bedstead in her absence. When the Theri
returned home and lay herself down on the bedstead,
Ananda suddenly came out and committed rape on her.
The Theri informed the bhikkhunis of this fact, and
through the bhikkhunis brought this to the notice of
the Buddha, who prohibited the bhikkhunis from living
in forests. (D.C., II, 48-51.) Uppalavanna Theri
acquired the power of performing a miracle by coming
in to the presence of the Buddha to worship him with
the pomp and grandeur of an individual monarch, being
surrounded by a retinue extending over 36,000 yojanas
and this miracle was visible to an assembly extending
over twelve yojanas. (D.C., III, P.211.)

Sumangalamata came of a poor family of Savatthi.
She was married to a basket maker. She acquired great
merit. One day while reflecting on all she had
suffered, she was much affected and her insight
quickening, she attained arhatship with analytical
knowledge. (Th. Commy., 28-30.)

Punna or Punnika acquired great merit in her
previous birth, but owing to her pride she could not
root out klesas (sins). She was born of a domestic
slave at Savatthi in the household of Anathapindika,
the banker. She obtained sotapattiphalam after
hearing the Sihanada Suttanta. Afterwards
Anathapindika gave her freedom because she defeated a
Brahman named Udakasuddhika. Punna renounced worldly
life and entered the order. She practised insight and
very soon attained arhatship with patisambhida. (Th.
Commy., pp. 199 f.).

Sundari was born at Benares as the daughter of
Sujata, a Brahman. On her brother's death, her father
became overwhelmed with grief. With the advice of
Theri Vasitthi her
f
p. 54

father renounced the world, met the Buddha at
Mithila, entered the order and in course of time
attained arhatship. Sundari heard of her father's
renouncing the world. She sacrificed all her wealth
and pleasures of all kinds. She secured her mother's
consent to leave the world. She then entered the
order and striving hard she attained arhatship with
patisambhida (Th. Commy., 228 f.).

Vimala was born at Vesali as the daughter of a
public woman. When advanced in years she was moved to
see one day the venerable Mahamoggallana going about
for alms. She went to his house to entice him.
Mahamoggallana rebuked her. She was ashamed and
became a believer and lay sister. Sometime affer she
entered the order and very soon attained arhatship.
(Th. Commy., 76-77.)

Mittakalika came of a Brahman's family in the
town of Kammasadamma in the kingdom of the Kurus.
When she grew up she one day heard the teaching of
the Great Discourse on the Mahasatipatthana and
entered the order of sisters. For seven years she
could not elevate herself intellectually. Later on
she won arhatship together with analytical knowledge.
(Th. Commy., pp. 89-90).

Sakula (Pakula) was born in a Brahman family at
Savatthi. Seeing the Master accepting the gift of
the Jetavana, she became a believer. One day she
heard the preaching of an arhat and was greatly
convinced. She entered the order, strove hard for
insight and soon won arhatship. She was given the
foremost place by the Master among the bhikkhunis
possessing divine eyes. (Th. Commy., pp. 91 f.; cf.
Manorathapurani, pp. 219-220; cf. Anguttara N., I,
25.)

Sonadinna, a female devotee living in Nalanda
used to serve the bhikkhus with the four requisites
and used to observe the precept and uposatha with
perfect regularity. She meditated on the four noble
truths and attained sotapatti. (Vide my work, Heaven
and Hell, p.53).

Aloma, a poor woman living at Savatthi in Benares
not finding anything to offer, presented some rotten
cooked rice without salt to the Buddha who accepted
it. (Ibid., p.63).

Mutta came of a rich Brahman family of Savatthi.
When she was twenty years old, she went to
Mahapajapati the Gotami and got ordination from her.
She was practising kammatthana and she was
instructed by the Buddha to get herself free from all
bonds. Afterwards she became an arhat. (Th. Commy.,
pp.8-9.)

Punna was the daughter of a leading burgess of
Savatthi, When she was about twenty years of age, she
heard the great Pajapati teach the doctrine, and
renounced the world. She practised insight, being
encouraged by the Master. In due course she attained
arhatship. (Th. Commy., pp. 9-10.)

Dantika came of a purohita's family at Kosala.
When she came of age, she acquired faith in the
Buddha in the Jetavana, and later entered the order
under Mahapajapati Gotami at Rajagaha. While staying
at Rajagaha, she climbed the Vulture's Peak after her
meal, and while resting she developed insight and
soon obtained arhatship with analytical knowledge.
(Th. Commy., pp. 51-52.)

Vaddhesi was the nurse of Mahapajapati Gotami.
When her mistress renounced the world, she followed
her. For twenty-five years she was harassed by the
lusts of the senses and failed to acquire
concentration of mind. One day she heard Dhammadinna
preach the Norm. She then began to practise
meditation. Very soon she acquired the six
supernatural powers. (Th. Commy., 75-76).

Uttama came of a householder family at
Bandhumati. When she grew old, she heard Patacara
preach and entered the order. When Patacara gave her
admonition, she was established in insight and very
soon won arhatship. (Th. Commy., pp. 47-48). Thirty
sisters born in different families of different
places heard Patacara preach and were converted by
her and entered the order. They practised insight and
in course of time they won arhatship with
patisambhida. (Th. Commy., PP.118-120.)

(Continued from page 54)

p. 65

Uttara came of a certain clansmen's family at
Savatthi. When grown up she heard Patacara preach the
Norm. She became a believer, entered the Order and
became an arhat. (Th. Commy, pp.161-162.)

Uttari was a theri who was 120 years old. She
went to beg for alms. Once, while going for alms, she
met the Buddha on the way and when going to salute
him, she fell down. The Buddha delivered a sermon to
her, and she having attained the first stage of
sanctification died. (D.C., vol. III, p.110.)

Khujjuttara was the maid servant of Samavati,
queen of King Udena of Kosambi. Her daily duty was to
buy flowers from Sumana, a garland-maker for eight
kahapanas. Once the Buddha together with the
bhikkhusamgha was invited to take meals in Sumana's
house. Khujjuttara waited on her and heard the sermon
delivered by the Buddha. She obtained sotapattiphalam
after hearing the sermon. In former days she used to
steal four kahapanas out of eight kahapanas given to
her by her mistress for buying flowers. After having
obtained sotapattiphalam she brought flowers to the
value of eight kahapanas. She confessed her guilt
when asked why she brought such a large quantity of
flowers. She told Samavati that she had acquired
knowledge and came to realise that stealing things is
a sin committed by a person who listened to the
Buddha's sermon. Samavati after listening to the
dhamma repeated by her obtained sotapattiphalam. She
was well versed in Tripitaka. (D.C., I, pp.208 f.)

Dinna was an upaisika of the Buddha. She was the
queen of King Uggasena. A king promised to the deity
of a nigrodha tree that he would worship the deity
with the blood of one hundred kings of Jambudipa if
he got the throne after his father's death. He then
defeated all the kings gradually and went to worship
the deity, but the deity, seeing that many kings
would be killed, being compassionate to them, refused
his worship on the ground that the queen of King
Uggasena whom he had defeated was not brought. The
king had her brought, and she preached a sermon on
the avoidance of life--slaughter in their presence.
The deity approved and the king refrained from
life-slaughter, and released the defeated and
captured kings, who praised Dinna for this act. It
was due to her that so many kings were saved. (D.C.,
II, p.15 f.)

Sona came of a clansmen's family at Savatthi. In
course of time, after marriage, she became the mother
of ten sons and was known as Bahuputtika. The
Dhammapada Commy. says that she had seven sons and
seven daughters (D.C., II, pp.276--278). On her
husband renouncing the world she divided all her
riches equally between her sons. In a very short time
her sons and daughters-in-law ceased to show respect.
She then entered the Order of the bhikkhunis and
began to practise insight strenuously in her old age.
The master gave her suitable instructions. Sona
Bhikkhuni then attained arhatship. (Th. Commy,, 95.)
She occupied the foremost place among the bhikkhunis,
making great exertion (Manorathapurani, 218-219; cf.
A.N., I, 125).

Bhadda Kundalakesa came of the family of a banker
at Rajagaha. When grown up, she one day saw Satthuka,
the purohita's son, being led to execution by the
city guard. She fell in love with him at first sight.
She resolved to die if she did not get him. Her
father heard of this and got Satthuka released by
bribing the guard heavily. Satthuka was brought to
Bhadda, who, decked in jewels, waited upon him. He
saw her jewels and coveted them. He told Bhadda to
get ready an offering to be given to the cliff deity.
Bhadda did so. She adorned herself with all her
jewels and accompanied her husband to the precipice
with an offering. On reaching the top of the
precipice, Satthuka told her to put off all her
ornaments which he had come there to take. In vain
Bhadda pleaded that She herself and all her ornaments
belonged to him. Satthuka did not take any notice of
her pleadings. He wanted all her ornaments. Bhadda
then prayed for an embrace with all her jewels on.

p. 66

Satthuka granted her prayer. Bhadda embraced him in
front and then, as if embracing him from the back,
pushed him over the precipice. Satthuka died (cf.
Dhammapada Commy., vol. II, pp.217 f.). Thereafter
Bhadda did not come home, but she left the world and
entered the Order of the Niganthas. She learnt the
doctrine of the Niganthas and left their company.
Thereafter she found no one equal to her in debate.
She setup the branch of a jambu tree on a heap of
sand at the gate of some village or town, with the
declaration that any body able to join issue with her
in debate should trample on this bough. Sariputta
ordered some children who were near the bough, to
trample on it. The children did so. When Bhadda saw
the bough trampled, she challenged Sariputa to a
debate before some Sakyan recluses and was advised to
go to Buddha for refuge. She went to the Buddha who
discerned the maturity of her knowledge. Buddha spoke
a verse and she attained arhatship with analytical
knowledge. (Th. Commy., pp. 99f.) Bhadda was assigned
a chief place among the bhikkhunis possessing ready
wit. (Manorathapurani, p. 375; cf. Anguttara Nikaya,
I, 25.)

Sama came of a rich householder's family at
Kosambi. She was moved by the death of her dear
friend, the lay-disciple Samavati. One day she
listened to Elder Ananda preaching and acquired
insight. On the seventh day after this she attained
arhatship with a thorough grasp of the Dhamma in form
and meaning. (Th. Commy., 44-45.)

Another Sama who came of a clansmen's family at
Kosambi, was a friend of Samavati, whose death
afflicted her so much that she could not gain
self-control for twenty-five years. In her old age
she heard a sermon through which her insight expanded
and she won arhatship with patisambhida (analytical
knowledge). (Th. Commy., 45-46.)

Ubbiri came of the family of a rich house-
holder at Savatthi. She was very beautiful, and was
brought to the palace by the king of Kosala. A few
years later a daughter was born to her. This daughter
was named Jiva. The king saw the child and was very
much pleased. He then had Ubbiri anointed as queen.
After a few years Jiva died. The mother used to go to
the cemetery and shed tears. Questioned by the
Exalted One as to why she was weeping, she said that
she was sheding tears for her deceased daughter. She
was questioned by the Exalted One as to which of the
84,000. daughters she was weeping for. She then spent
a little thought and intelligence over the Norm thus
taught by the Buddha. She was established in insight,
and in due course she won arhatship by virtue
of great merits. (Th. Commy.,53-54).

Kisagotami came of poor family at Savatthi. She
was married to a rich banker's son who had forty
crores of wealth. (D.C., II., pp. 270-75). Bodhisatta
was her maternal uncle's son. One day, while the
Bodhisatta was returning home after receiving the
news of Rahula's birth, he was seen by Kisagotami
from her palace. Buddha's beauty pleased Kisagotami
so much that she uttered a stanza, the purport of
which is, "the mother who has such a child and the
father who has such a son and the wife who has such a
husband are surely happy" (nibbuta), but the
Bodhisatta took the word nibbuta in the sense of
nibbanam. The Bodhisatta presented her with a pearl
necklace for making him hear such auspicious and
sacred words. (D.C., vol. I, p. 85; cf. Atthasalini,
p. 34.) On the death of her only child she went to
the Buddha with the dead body and requested him to
bring the dead to life. Buddha asked her to bring a
little mustard seed from a house where no man had
died. Kisagotami went from house to house, but she
came back to Buddha quite unsuccessful. The Buddha
delivered a sermon which led her to become a
bhikkhuni. Her insight grew within a short time and
she attained arhatship. (Th. Commy., 174 f.). Then
the master assigned her the foremost place among the
bhikkhunis who used very rough and simple robes.
(A.N., 1, p.25; cf.,Manoratha; purani, p.380.) Once
Kisagotami went to Andhavana to meditate. Mara, came
to her and said," You have killed your sons and now
you are crying. Why are you not searching for another
man? " Kisagotami replied, "I have completely
destroyecl my sons and my husband and I have no
sorrow. I am not afraid of you, my attachment is
destroyed and ignorance is dispelled. Killing the

p. 67

army of death I live sinless." Mara then left her.
(S.N., I, pp.129-130). Once Kisagotami was coming
through the sky to worship the Buddha while Sakka
with his retinue was seated before the Buddha. She
did not come to the Buddha, but worshipped him from
the sky and went away. Being questioned by Sakka, the
Buddha answered that she was his daughter.Kisagotami,
who was the foremost among the bhikkhunis, used
very rough and simple robes. (D.C.,IV, 156-157.)

Patacara came of a banker's family at Savatthi.
In her youth she formed an intimacy with a servant of
her house. On the day fixed for her marriage with
another youth of equal rank she eloped with her lover
and dwelt in a hamlet. There she used to perform
household duties, and her lover used to bring wood
from the forest and work in a field belonging to
others. Shortly afterwards Patacara gave birth to a
child, but at the time of the birth of her second
child, a storm arose. Her husband went to a forest to
cut grass and sticks. While he cut a stake standing
on an ant-hill, a snake came from the ant-hill and
bit him. He fell there and died. The next morning
Patacara went to the forest with her two children and
found her husband dead. She lamented and left the
place. On her way to her father's house there was a
river, the water of which was knee-deep. She lost her
children while crossing the river. With tears of
grief she came to Savatthi and learnt that her
parents and brother had perished under the debris of
the fallen house. She turned mad. Since then she did
not wear clothing, and was therefore known as
Patacara. One day the Exalted One saw her in that
plight and said, "Sister! Cover your shamelessness."
She regained her consciousness, and the Lord taught
her that sons, parents and kinsfolk were no shelter,
and asked her to discern this truth in order to make
clear quickly the way to nibbana. Then she was
established in the sotapattiphalam. She attained
arhatship with analytical knowledge (Th. Commy.,
p.108 f; Manorathapurani, pp.356-360; cf. A.N., I,
25) Thereafter she preached the Buddha's dhamma and
converted many afflicted women to the Buddhist faith.
The Therigatha Commy. says that Patacara had five
hundred female disciples, who came of different
families of different places. They were married, bore
children and lived domestic lives. Overwhelmed with
grief at the loss of children they went to Patacara,
who asked them not to weep when the manner of birth
and death was unkown to them. They were greatly moved
by Patacara's teachings and renounced the world under
her. They performed exercises for insight and soon
became established in arhatship with patisambhida.
(Th. Commy., pp. 122-123; cf. Dhammapada Commy., II,
p.260 f.)

Vasitthi came of a clansmen's family at Vaisali.
Her parents gave her in marriage to a clansman's son
of equal position. She had a son. When the child was
able to run about, he died. Vasitthi went mad with
grief. She came to Mithila and there she saw the
Exalted One, self-controlled and self-contained. At
the sight of the Buddha the frenzy left her and she
recovered her normal mind. The master taught her the
outlines of the Norm. Performing all proper duties,
she acquired insight, and struggling with the help of
full Knowledge, she soon attained arhatship together
with a thorough grasp of the Norm in form and spirit.
(Th. Commy., 124-125.)

Dhammadinna came of a clansmen's family at
Rajagaha and became the wife of a Setthi named
Visakha. One day her husband heard the master
teaching, and after hearing him he did not hold
converse with her as he used to do before, but
renounced the worldly life. Dhammadinna too became a
bhikkhuni and took up her residence in a village. One
of the great merits acquired in her previous births
was her subjugation of the complexities of thought,
word and deed. By virtue of this merit, she soon
attained arhatship together with thorough mastery of
the form and meaning of the Dhamma. Then she returned
to Rajagaha and was questioned by her husband on the
khandas and the like. She answered so correctly that
she was praised by the Buddha and was ranked as
foremost among the sisters who could preach. (Th.
Commy., 15; cf. Manorathpurani, pp. 360-363;
Anjuttara N., I, 25.)

p. 68

Dhamma came of a respectable family at Savatthi.
Given in marriage to a suitable husband, she became
converted. On her husband's death, she entered the
Order. In due course she won arhatship with thorough
knowledge of the Norm in form and meaning. (Th.
Commy., p.23).
Mettika was the daughter of a rich Brahman of
Rajagaha. She climbed a hill and lived like a
recluse. She acquired insight and within a short time
won arhatship (Th. Commy., p.35).
Abhaya came of a respectable family at Ujjain.
She was a friend of Abhayamata. She followed her in
renouncing the world, and entered the Order. In
course of time she attained arhatship at Rajagaha.
(Th. Commy., 41-43.)
Soma was born at Rajagaha as the daughter of the
purohita of King Bimbisara. When advanced in years
she became a lay disciple. Afterwards she entered the
order of the bhikkhunis. She performed exercises of
insight and within a short time won arhatship. Mara
tried in vain to divert her from this path. From the
Samyutta Nikaya we learn that Mara came to her and
said,"What is to be obtained by the Rishis, you are,
with slight wisdom, trying to have it. That which is
difficult to be obtained by great sages, you being a
silly woman, want to have." She replied: " If my mind
is steadfast, I must acquire it, my womanly nature
will not prevent me from acquiring it." Mara then
left her. (Th. Commy., pp. 66-67; cf. S.N., 1,
p.129.)
Bhadda Kapilani came of a Brahman family of the
Kosiya clan at Sagala. She was married to a young
noble Pippali at the village of Mahatittha. When her
husband renounced the world, she made over her wealth
to her kinsfolk. She then left the world and dwelt
five years in the hermitage of the heretics.
Thereafter, she was ordained by Mahapajapati Gotami.
Establishing insight she soon won arhatship. By the
master she was ranked first among the bhikkhunis who
could remember previous births (Th. Commy., 67 f.;
cf. Manorathapurani, p.375; cf. Anguttara N., I,
p.25). Besides the women who embraced a homeless life
and became bhikkhunis and theris, there were others
who were staunch believers in the Buddha's dhamma.
These women used to lead a domestic life, offering
charities in the shape of coin and kind to theras,
bhikkhunis and bhikkhus in the expectation of a
happier rebirth or for the benefit of departed
relations. The incidents in the life of some of these
women are recorded in the Buddhist literature, and
it would not be out of place here to mention them
below.
Uttara, daughter of Nandaka, Commander-in-chief
of Pingala, king of Surattha, was a believer in the
Buddha. She used to offer to a saintly thera cold and
perfumed drink as well as excellent cake and sweets
for the benefit of her departed father. (Vide my
Buddhist Conception of Spirits, p.48).

Lakhuma lived near one of the gates of Benares.
She used to offer a spoonful of rice to the bhikkhus
when they entered the town by that gate. Thus she
acquired the habit of offering charity. In the
asanasala (rest house), she used to prepare seats
for, and supply water to, the bhikkhus. She was
established in sotapatti. After death she was reborn
in the Tavatimsa heaven. (Vide my Heaven and Hell,
p.50.)

A daughter of a certain upasaka of Rajagaha was
very much devoted to Mahamoggallana. One day she
welcomed a thera, offered him a seat, worshipped him
with a garland of sumana flower and gave him sweets,
etc. On her death, she was reborn in the Tavatimsa
heaven. (Vimanavatthu Commy., 179-179.)

(Continued from page 68.)

p. 86

Mallilka was the daughter of a Brahman steward of
the Sakya Mahanaman. On her father's death she was
taken by Mahanaman to his house. She was at first
named Chandra. She made a wreath which satisfied
Mahanaman so much that he changed her name to
Mallika. One day Mallika went to the garden with her
food, and just then the Blessed One passed them
collecting alms. Mallika thought of offering her food
to the Buddha, and the latter knowing her thought
held out his bowl. She put her offering in it and
wished at the same time that some day she might be
free from slavery or poverty. One day Pasenadi
carried away by his horse in the heat of the chase
came to Mahanaman's garden. There he saw Mallika. Re-
quested by the king, Mallika rubbed his feet with a
towel. As soon as she did so the king fell asleep.
When he awoke he found out who she was, went to
Mahanaman and married her. She was then taken to
Sravasti and in time she brought forth a son named
Virudhaka (Rockhill, Life of the Buddha, pp, 75-77),
and also a daughter. (S.N., I, p. 86). This story is
nothing but a Tibetan version of the story of Pase-
nadi and Vasabhakhattiya. Cf. Svapnavasabhadatta of
Bhasa.

Again we read that Mallikadevi went to the Buddha
and asked him thus, "What is the cause of a woman's
getting an ugly appearance, bad habit, wretched state
and poverty in this world? What is the cause of a
woman who is of this nature becoming very rich and
influential? What is the cause of a woman who is of
good appearance and lovely becoming poor and
uninfluential, and vice versa? "The Buddha answered
thus: " The woman who is very hot-tempered and who
gets angry for slight reason becomes poor and ugly if
she does not offer any charity to the Samanas or
Brahmanas, but if she offers charity to the Samanas
or Brahamanas, she becomes rich and influential alth-
ough she is hot-tempered." The Buddha further said
"She who is not hot-tempered and does not become
angry for slight reason becomes poor and influential
if she does not offer any charity to the Samanas or
Brahmanas." Mallika admitted that on account of her
hot-temper and peevish nature she had an ugly
appearance, but she, on account of her previous
charities, became a queen. She further said that she
would treat properly the daughter of the Ksatriyas,
the Brahmanas and the other householders who were
subordinate to her. She became a devotee of the
Buddha, being very pleased with him. (Anguttara
Nikaya, II, pp. 202-205). It is noteworthy that once
Mallika was asked by Pasenadi whether she had anybody
dearer to her than her own soul. She replied in the
negative. Pasenadi was asked the same question by his
wife, and he too answered it in the negative. She
then went to the Buddha and related the matter to
him. The Buddha said that they were right in holding
that there was nothing more favourite than one's own
soul. (Udana, p.47;cf. also S.N., 1, p.75.) Once
Pasenadi invited Buddha to teach Dhamma to queens
Mallika and Vasabhakhattiya as they were desirous of
learning it. Buddha asked the king to engage Ananda
for the purpose as it was not possible for him to go
every day. Mallikadevi learnt it thoroughly, but
Vasabhakhattiya was not so mindful of learning
Dhamma. (D.C., 1, 382). It was Mallika who saved the
life of many living beings who were brought for
sacrifice to save Pasenadi from the evil effect of
hearing four horrible sounds at midnight by inducing
him to go to the Buddha to take instructions from
him. (D.C. vol. II, pp. 7-8). After her death,
Mallikadevi had to suffer in the Avici hell because
she deceived her husband by telling a lie about her
misconduct. (D.C., III, 119f.).

Mallikadevi made the following arrangements on
the occasion of Pasenadi's offering a unique gift to
the Buddha and the bhikkhus:
1. She made a canopy with Sala wooden parts,
under which five hundred bhikkhus could sit within
the parts and five hundred outside them.
2. Five hundred white umbrellas were raised by
five hundred elephants standing at the back of five
hundred bhikkhus.

p. 87

3. Golden boats were placed in the middle of the
pandal, and each Khattiya, daughter threw scents
standing in the midst of the two bhikkhus.
4. Each Khattiya princess fanned standing in the
midst of two bhikkhus.
5. Golden boats were filled with scents and
perfumes. (D.C., III., pp. 184 f.)

The daughter of queen Mallika was also named
Mallika. She was the wife of General Bandhula. She
was childless for a long time. Bandhula sent her to
her father's house. On the way she went to the
Jetavana to salute the Buddha who was informed by
her that her husband was sending her home as she was
childless. The Buddha asked her to go to her
husband's house. Bandhula was informed of this fact
and thought that the Buddha must have got the idea
that she would be pregnant. The sign of pregnancy was
visible in her, and she desired to drink water and
bathe in the well-guarded tank of the Licchavis.
Bandhula with his wife visited the tank and he made
his wife bathe and drink water therefrom. (D.C.,
I, pp. 349-351.) Mallika, wife of Bandhula, and
daughter of a Malla king of Kusinara, offered worship
to the relic of the Buddha with plenty of perfumes
and garlands and also an ornament named mahalata
which was very valuable. In consequence of this, she,
after death, was reborn in the Tavatimsa heaven where
she was bedecked all in yellow. (Vimanavatthu Commy.,
165.)

Vajira was a bhikkuni who was tempted by Mara
when she went to Andhavana to meditate. Mara came to
her and asked her, " Who has created the being?
Wherefrom it has come, and. where will it go?" She
said, "The aggregation of five khandhas constitutes
the sattas." Mara then left her. (Samyutta Nikaya, I,
PP. 134-135.)

Cira bhikkhuni was given a robe by an upasika of
the Buddha. This message was declared by a Yakkha in
the streets of Rajagaha saying that the giver by
giving a robe to Cira who was free from fetters,
could acquire much merit. (Samyutta Nikaya, I, p.
213.)

Uttara and her husband were serving a banker at
Rajagaha. Once the banker went to attend a famous
ceremony, and Uttttra with her husband was at home.
The husband of Uttara went to cultivate in the
morning. Uttara was going with cooked food to her
husband in the field. On the way she met Sariputta
who was just rising up from nirodha-samapatti
(meditation on cessrttion) and offered the food to
him, with the result that she became the richest lady
of Rajagaha, and her husband became a banker named
Mahadhanasetthi. (D.C., III, pp. 302 f.)

Punna was the maid-servant of a banber of
Savatthi. Once she was asked to husk a large quantity
of paddy. While engaged in husking the paddy at
night, she went outside the house to take rest. At
this time Dabba, a Mallian, was in charge of making
arrangements for the sleeping accommodation of the
bhikkhus who were guests. Punna with some cakes went
out to enquire of the cause of their movements with
lights at night. The Buddha went out for alms by the
way in which Punna was. She offered all the cakes to
the Buddha without keeping any for herself. The
Buddha accepted them. Punna was thinking whether
Buddha would partake of her food. The Buddha did
partake of it in her house. The effect of this offer
was that Punna obtained sotapattiphalam where the
offer was made. (D.C., III, pp. 321 f.)

Rohini was Anuruddha's sister. She was suffering
from white leprosy. She did not go to her brother as
she was suffering. Anuruddha sent for her and asked
her to build a rest- house for bhikkhus to get rid of
her sin. She kept the rest-house clean even when if
was under construction, and she did this with great
devotion for a long time. She became free from her
disease. Shortly afterwards the Buddha went to
Kapilavatthu and sent for Rohini. The Buddha told her
that she was the queen of the king of Benares in her
former birth. The king was enamoured of the beauty of
a dancing girl. The queen knowing this, became
jealous of her, and to punish her she put something
in her cloth and bathing water which produced
terrible itching all over her body. On account of
this sin, she got this disease. She obtained
sotapattiphalam and the colour of her body became
golden. (D.C., III, pp. 295 f.)

p. 88

Suppavasa, a daughter of a Koliyan was pregnant
for seven years, but she did not give birth to any
child. After seven years, labour pain began and she
sufffered terribly for seven days, but no child was
born. She requested her husband to go to the Buddha
and to salute him on her behalf, reporting the
matter to him. Her husband went to the Buddha and
informed him. The Buddha desired that Suppavasa would
give birth to a son without any pain and disease.
While the Buddha was expressing this desire, a son
was born. Her husband was sent again to invite the
Buddha to her house for seven days. The Buddha
accepted the invitation. The Master took his meal
there for seven days and converted both of them
(Udana, pp. 15-17; Cf, D.C., IV, 192-193). Suppavasa
used to give alms daily to five hundred bhikkhus.
(Dhamapada Commy.,1, 339.) She became the foremost of
the upasikas, offering the best food to the Buddha.
Buddha told her the good effect of offering food,
and he further said that an offerer by offering rice
offers the lease of life, beauty , happiness and
strength. The offerer in return obtains celestial
life, celestial beauty, happiness and strength.
(Anguttara Nikaya, II, pp. 62-63).

Another bhikkhuni of some repute was Nakulamata.
When her husband was ill and was ready to die, free
from anxiety, she told him that she knew spinning and
weaving and management of household affairs and
children. She also told her husband that she would
never remarry after his death, as both of them lived
the life of a recluse for sixteen years. She informed
her husband that after his death she would meet the
Buddha and the bhikkhusamgha. She also promised to
observe the precepts. She also told her husband that
she was one of the female devotees who fully observed
the precepts, controlled the mind, had strong faith
in the Buddha, Dhamma and Samgha, and who became
fearless and did not depend on others except the
Buddha for support. (A.N., III, 295 f.)

Bojjha was a devotee who approached the Buddha,
who preached to her the reward of observing the
precepts and the Sabbath. The Master said to her.
"Happiness obtained by observing Sabbath is sixteen
times greater than that enjoyed by the sixteen
countries." (A.N., IV, pp.259-260.)

Velukantaki Nandamata was a devotee of the
Buddha. She gave offerings to Sariputta and
Moggallana. Referring to this the Buddha said, "A
giver must be pleased before he gives dana; his mind
must be pleased while giving dana and after giving
dana. The receiver of the offering must be free from
passion, hatred and delusion. The consequence of such
a gift is immeasurable". Nandamata gave such a gift
to Sariputta and Moggallana, and she obtained
immeasurable consequence of the gift. (A.N., III,
336-337. ) There was another bhikkhuni named
Nandamata who was once repeating the Parayana Sutta
of the Sutta Nipata in a sweet voice. King Vessavana
was going from north to south, and he waited there
till Nandamata finished her repetition and praised
her much. Nandamata told Vessavans that the merit
acquired by the act would he beneficial to him.
Vessavana gladly assented and said that the merit
which would be acquired by her through the gift made
to Sariputta and Moggallana would prove beneficial to
him. (A. N., IV, p.63 f.)

Migasala was an upasika who went to Ananda and
said, "According to the instruction of the Buddha, a
brahmacari and an abrahamacari go to the same place
after death and enjoy the same amount of happiness."
Ananda went to the Buddha to have this problem
solved. The Buddha said that the lay devotee was
ignorant and uneducated and therefore she could not
realize it properly. The Buddha further said, "Even a
householder may acquire the same amount of merit as
acquired by a brahmacari who does not fulfil his
duties properly."

Dinna, a bhikkhuni, was asked by her husband
about sakkayaditthi, sakkayanirodha,
ariyatthangikamaggo, samkhara, nirodhasamapatti,
manner of rising up from nirodhasamapatti and
vedana. Dhammadina gave satisfactory answers to all
the questions. She said, "Five upadana khandhas
constitute, sakkayaditthi. Tanha means sakkaya
samudayo. Destruction of tanha means sakkaya nirodha.
The noble eight-fold path is

p. 89

the means of attaining sakkayanirodha. Ignorant
people take the five upadana khandhas jointly and
separately as atta (soul); the learned and noble
disciples do not take them in this sense. Those who
obtain nirodha samapatti are stopped one after
another. The three kinds of vedana are sukha, dukkha
and adukkhamasukha (M.N., 1., 299 f.)

There was an Upasika named Suyata who destroyed
three bonds and obtained the first stage of
sanctification. (S.N., V, p.356.)
Nanda, sister of the king of Kosala, was a
bhikkhuni. While going through the sky at night she
instructed Kalasoka and bhikkhusamgha to purify
bhikkhusamgha by driving out had bhikkhus and
protecting good bhikkhus (Sasanavamsa, p.6).

There was another woman named Nanda who was the
wife of a householder named Nandasena who lived in a
certain village near Savatthi. She had no faith in
the Buddha. Sho was very hot-tempered and used to
abuse her husband, father-in-law and mother-in-law.
On her death she became a peti. One day she appeared
before her husband and gave him an account of her
past misdeeds. The husband made gifts for her sake
to the bhikkhus, and Nanda was released from her
miseries. (P.D. on the Petavathu, pp. 89-92.)

Revati was the daughter of a householder of
Benares. She had no faith in the Buddha, and was very
uncharitable. For some days she was forced by her
parents to do meritorious deeds in order to win
Nandiya, a neighbour's son, as her husband. After
marriage, Nandiya made her follow him in his
meritorious deeds. Thereafter Nandiya had to go
abroad. He asked his wife to continue all the
meritorious deeds. Revati did so for seven days. Then
she stopped all meritorious deeds and began to abuse
the bhikkhus who had come to her house for alms.
Nandiya, on his return, found that all his acts of
charity had been discontinued. After death Revati
became a hellish creature. On his death Nandiya
became a devata. He saw with his divine eyes that
Revati had become a hellish creature. He then went to
her and asked her to approve of the meritorious acts
done by him. As soon as she did so, she became a
devata and resided with Nandiya in heaven. (B.C. Law,
Buddhist Conception of Spirits, p.79.)

Samavati was the queen of king Udena of Kosambi.
The harem containing Samavati with 500 female
attendants was burnt while Udena was in the royal
garden. The matter was referred to the Buddha, who
said, " Each upasika had gone according to her kamma,
some have become sotapanna sakadagami and anagami and
so forth (Udana, p.79).

There was a maid-servant named Birani engaged
by Asoka Brahmana to give food daily to the samgha
which was enough for eight bhikkhus. This she used to
do with devotion, with the result that after her
death she was born in avimana in the sky.
(Mahavamsa, p.214.)

Rupananda was Buddha's step-sister. She thought
that her eldest brother renounced the world and had
become a Buddha. Her younger brother Nanda was a
bhikkhu and Rahulakumara had obtained ordination. Her
husband too became a bhikkhu and her mother,
Mahapajapatigotami, became a bhikkhuni. She renounced
the world thinking that so many of her relatives had
renounced the world. she did not go before the Buddha
as she was proud of her beauty, while the Buddha used
to preach the impermanency and worthlessness of form.
The other bhikkhunis and bhikkhus always used to
praise the Buddha in her presence and tell her that
all having different tastes became blessed by seeing
the Buddha.

Nanda thought of going to the Buddha with other
bhikkhunis but she would not show herself to the
Buddha. Ananda came to know that Nanda had come with
the bhikkhunis. The Buddha desired to lower her pride
in her beauty by showing the bad effect of it. By his
miraculous power the Buddha created a most beautiful
girl who was engaged in fanning the Buddha. Nanda
seeing her beauty found out that her own beauty was
much inferior. The girl was seen gradually attaining
youth, the state of a mother of a child and then old
age and disease and death. Nanda, seeing this, gave
up her pride in her beauty and came to realize the
impermanence of beauty. The Buddha, knowing the state
of her mind, delivered a suitable sermon and she
became an arhat after hearing it. (D.C., 111, pp. 113
f.)