🟥 Profile: The Bhikkhunī Uppalavaṇṇā (Week of August 29, 2021)

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🟥 Profile: The Bhikkhunī Uppalavaṇṇā (Week of August 29, 2021)

Post by SDC »

:reading:

Despite some of the unfortunate circumstances that accompany the accounts of Uppalavaṇṇā in the Canon, we nonetheless find all the marks of a powerful and inspirational arahant. Whether it was having to endure being a sister-wife with her mother, being raped by a young brahmin in her own dwelling, or being pressured by Ven. Udāyī to give up her robe, we find descriptions of endurance and, eventually, imperturbability in the wake of it all. There will be eight accounts of the experience of Uppalavaṇṇā (the first two below). Six from the suttas and two from the Vinaya. The profile will conclude with her Therīgāthā verses, where the power and scope of her arahantship is revealed in her own words describing the gain of goal, how she once traveled to pay homage to the Buddha, and what transpired during an encounter with Māra.

Enjoy. :smile:

The foremost of my nun disciples with psychic power is Uppalavaṇṇā.
- AN 1.237

But my darling, if you go forth from the lay life to homelessness, please be like the nuns Khemā and Uppalavaṇṇā.’
These are a standard and a measure for my nun disciples, that is, the nuns Khemā and Uppalavaṇṇā.

-SN 17.24/AN 4.176
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📍 Profile: The Bhikkhunī Uppalavaṇṇā (Week of August 29, 2021)

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:reading:

Our first stop is an excerpt from the Thig verses of Subhā, where it is revealed that she was "guided" by Uppalavaṇṇā on her own path to arahantship:


Therīgāthā
Subhākammāradhītutherīgāthā (Subhā, the goldsmith’s daughter) Thig 13.5
Translated by Bhikkhu Sujato


  • “Look at this: Subhā the smith’s daughter,
    standing firm in the teaching.
    She has entered the imperturbable state,
    meditating at the root of a tree.

    It’s just eight days since she went forth,
    full of faith in the beautiful teaching.
    Guided by Uppalavaṇṇā,
    she is master of the three knowledges, destroyer of death.
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📍 Profile: The Bhikkhunī Uppalavaṇṇā (Week of August 29, 2021)

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:reading:

Our next stop is the Vinaya. The first appearance is actually found in the first pārājika rule for monks. It is an account of rape and the explanation that there is no offense for one who does not consent:

Paṭhamapārājikasikkhāpada (The first training rule on expulsion) Pli Tv Bu Vb Pj 1
Translated by Bhikkhu Brahmali

  • At one time a young brahmin had fallen in love with the nun Uppalavaṇṇā. When Uppalavaṇṇā had entered the village for alms, he entered her hut and hid himself. After her meal, when she had returned from almsround, Uppalavaṇṇā washed her feet, entered her hut, and sat down on the bed. Then that young brahmin took hold of her and raped her. She told the nuns what had happened. The nuns told the monks, who in turn told the Buddha. “There’s no offense for one who doesn’t consent.'

:reading:

This next Vinaya appearance is interesting and a bit moving. Although the resulting rule is based on the poor judgment of Ven. Udāyī, the first part of this account we find the leading member of a group of bandits (who just stole and slaughtered a cow) avoiding the area around Uppalavaṇṇā out of concern that his associates would harass her. Afterward, he takes a piece of the cooked meat, hangs it close by her, and makes an offering. Later she uses her psychic powers to deliver the meat to the Buddha:

Cīvarapaṭiggahana (The training rule on receiving robe-cloth) Pli Tv Bu Vb NP 5
Translated by Bhikkhu Brahmali

  • At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary. At that time the nun Uppalavaṇṇā was staying at Sāvatthī. One morning she robed up, took her bowl and robe, and entered Sāvatthī to collect almsfood. When she had finished her almsround and had eaten her meal, she went to the Blind Men’s Grove, where she sat down at the foot of a tree for the day’s meditation.

    Just then some bandits had stolen a cow and slaughtered it, and were taking the meat to the Blind Men’s Grove. The head bandit saw Uppalavaṇṇā sitting at the foot of that tree. He thought, “If my sons and brothers see this nun, they’ll harass her,” and he took a different path. Soon afterwards, when the meat was cooked, he took some of the best meat, tied it up in a palm-leaf packet, hung it from a tree not far from Uppalavaṇṇā, and said, “Whatever acetic or brahmin sees this gift, please take it.” And he left.

    Uppalavaṇṇā had just emerged from stillness when she heard the head bandit making that statement. She took the meat and returned to her dwelling place. The following morning she prepared the meat and made it into a bundle with her upper robe. She then rose into the air and appeared in the Bamboo Grove. When she arrived the Buddha had already entered a village to collect almsfood, but Venerable Udāyī had been left behind to look after the dwellings. Uppalavaṇṇā approached Udāyī and said, “Venerable, where’s the Buddha?”

    “He has entered the village to collect almsfood.”

    “Please give this meat to the Buddha.”

    “You’ll please the Buddha with that meat. If you give me your sarong, you’ll please me too.”

    “It’s hard for women to get material support, and this is one of my five robes. I don’t have any other. I can’t give it away.”

    “Sister, just as a man giving an elephant might decorate its girth, so you giving meat to the Buddha should decorate me with your sarong.”

    Being pressured by Udāyī, Uppalavaṇṇā gave him her sarong and then returned to her dwelling place. The nuns who received Uppalavaṇṇā’s bowl and robe asked her, “Venerable, where’s your sarong?” And she told them what had happened. The nuns complained and criticized Udāyī, “How can Venerable Udāyī receive a robe from a nun? It’s hard for women to get material support.”

    Those nuns told the monks. The monks of few desires complained and criticized Udāyī, “How can Venerable Udāyī receive a robe from a nun?”

    After rebuking him in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned Udāyī: “Is it true, Udāyī, that you did this?”

    “It’s true, Sir.”

    “Is she a relative of yours?”

    “No.”

    “Foolish man, a man and a woman who are not related don’t know what’s appropriate and what’s inappropriate in dealing with each other, what’s right and what’s wrong. And still you received a robe directly from an unrelated nun. This won’t give rise to confidence in those without it … And, monks, this training rule should be recited like this:

    Preliminary ruling

    If a monk receives a robe directly from an unrelated nun, he commits an offense entailing relinquishment and confession.’”
    In this way the Buddha laid down this training rule for the monks
    .
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📍 Profile: The Bhikkhunī Uppalavaṇṇā (Week of August 29, 2021)

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:reading:

Our next stop in the SN is an encounter with Mara. Some of these verses appear below in her Thig sayings:


Saṁyutta Nikāya
Uppalavaṇṇāsutta (Uppalavaṇṇā) SN 5.5 (PTS 1.132)
Translated by Bhikkhu Bodhi

  • At Savatthi. Then, in the morning, the bhikkhuni Uppalavaṇṇa dressed … she stood at the foot of a sal tree in full flower.

    Then Mara the Evil One, desiring to arouse fear, trepidation, and terror in the bhikkhuni Uppalavaṇṇa, desiring to make her fall away from concentration, approached her and addressed her in verse:

    “Having gone to a sal tree with flowering top,
    You stand at its foot all alone, bhikkhuni.
    There is none whose beauty rivals yours:
    Foolish girl, aren’t you afraid of rogues?”

    Then it occurred to the bhikkhuni Uppalavaṇṇa: “Now who is this…? This is Mara the Evil One … desiring to make me fall away from concentration.”

    Then the bhikkhuni Uppalavaṇṇa, having understood, “This is Mara the Evil One,” replied to him in verses:

    “Though a hundred thousand rogues
    Just like you might come here,
    I stir not a hair, I feel no terror;
    Even alone, Mara, I don’t fear you.

    “I can make myself disappear
    Or I can enter inside your belly.
    I can stand between your eyebrows
    Yet you won’t catch a glimpse of me.

    “I am the master of my mind,
    The bases of power are well developed;
    I am freed from all bondage,
    Therefore I don’t fear you, friend.”

    Then Mara the Evil One, realizing, “The bhikkhuni Uppalavaṇṇa knows me,” sad and disappointed, disappeared right there.
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📍 Profile: The Bhikkhunī Uppalavaṇṇā (Week of August 29, 2021)

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:reading:

Our last stop is the Thig verses of Uppalavaṇṇā:


Therīgāthā
Uppalavaṇṇātherīgāthā (Uppalavaṇṇā) Thig 11.1
Translated by Bhikkhu Sujato

  • The two of us were co-wives,
    though we were mother and daughter.
    I was struck with a sense of urgency,
    so astonishing and hair-raising!

    Curse those filthy sensual pleasures,
    so nasty and thorny,
    where we, both mother and daughter,
    had to be co-wives together.

    Seeing the danger in sensual pleasures,
    seeing renunciation as a sanctuary,
    I went forth in Rājagaha
    from the lay life to homelessness.

    I know my past lives;
    my clairvoyance is clarified;
    I comprehend the minds of others;
    my clairaudience is purified;

    I've realized the psychic powers,
    and attained the ending of defilements.
    I’ve realized the six kinds of direct knowledge,
    and fulfilled the Buddha’s instructions.

    I created a four-horsed chariot
    using my psychic powers.
    Then I bowed at the feet of the Buddha,
    the glorious protector of the world.”

    “You’ve come to this sal tree all crowned with flowers,
    and stand at its root all alone.
    But you have no companion with you,
    silly girl, aren’t you afraid of rascals?”

    “Even if 100,000 rascals like this
    were to gang up,
    I’d stir not a hair nor tremble.
    What could you do to me all alone, Māra?

    I’ll vanish,
    or I’ll enter your belly;
    I could stand between your eyebrows
    and you still wouldn’t see me.

    I’m the master of my own mind,
    I’ve developed the bases of psychic power well.
    I’ve realized the six kinds of direct knowledge,
    and fulfilled the Buddha’s instructions.

    Sensual pleasures are like swords and stakes;
    the aggregates are their chopping block.
    What you call sensual delight
    is now no delight for me.

    Relishing is destroyed in every respect,
    and the mass of darkness is shattered.
    So know this, Wicked One:
    you’re beaten, terminator!”

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📍 Profile: The Bhikkhunī Uppalavaṇṇā (Week of August 29, 2021)

Post by SDC »

Please share your thoughts below.

Looking forward to hearing from everyone. :smile:
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Re: 📍 Profile: The Bhikkhunī Uppalavaṇṇā (Week of August 29, 2021)

Post by JohnK »

SDC wrote: Sun Aug 29, 2021 1:53 am ...
Saṁyutta Nikāya
Uppalavaṇṇāsutta (Uppalavaṇṇā) SN 5.5 (PTS 1.132)
Translated by Bhikkhu Bodhi


...I can stand between your eyebrows
Yet you won’t catch a glimpse of me
...

This is the line that really struck me this evening -- thank you. :anjali: .
Mara may be clever, but is so far from the Dhamma that he can't really see Uppalavanna, can't come close to knowing her freedom. It reminds me of the famous line from the Vakkali Sutta (SN 22:87):
Truly seeing Dhamma, one sees me; seeing me one sees Dhamma.
Mara sees neither Dhamma nor Uppalavanna.
Those who grasp at perceptions & views wander the internet creating friction. [based on Sn4:9,v.847]
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Re: 📍 Profile: The Bhikkhunī Uppalavaṇṇā (Week of August 29, 2021)

Post by mikenz66 »

My general observation is that to me these stories about bhikkhunīs such as Uppalavaṇṇā seem very real, personal, and inspiring.

:heart:
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Re: 📍 Profile: The Bhikkhunī Uppalavaṇṇā (Week of August 29, 2021)

Post by Sam Vara »

On one level, particularly as recounted in Thig. 13.5, Uppalavannā's life is just another account of exemplary, inspiring conduct and faith. To attain arahantship within eight days of going forth, and to have those psychic powers - amazing. And a real inspiration to women in particular. Her faith and conduct and abilities might not be the equal of the contemporary male arahants ("The foremost of my nun disciples with psychic power is Uppalavaṇṇā") but they certainly exceed most of what we see today. Proof of women's equality, if proof be needed....All's well that ends well!

But then a darker and far more sobering note, which differs entirely depending on the sex of whoever reads the accounts. We become conscious of exactly what it is Uppalavannā has to overcome; the main source of dukkha in her life and presumably what makes her want to escape. Everywhere she is a sexual victim, and everywhere men and their desires are the source of her suffering. It starts with her marriage. Apparently being a co-wife with one's mother was considered OK at the time. If the husband has the wealth and power, why not?... It might even add a certain piquancy to his desires. I'm reminded of a chapter in an Italo Calvino novel where much is made of the sexual excitement of a protagonist who becomes aware that both a mother and a daughter are sexually available to him. But just imagine the emotional torment involved for both wives. In particular for Uppalavannā, whose first experience of sex was presumably with a man who had come from her mother's bed. My main thought: "Did this husband ever think about the effects of his actions?"

And then, of course, the rape. Particularly interesting is the idea that a young Brahmin had "fallen in love" with Uppalavannā. Not that the "love" is an excuse for what happened, but is considered an explanation for it. It's not even worth the bother of looking up the Pali word for "love" used here, and exploring the nuances of desire and wanting and respect involved. We are unavoidably reminded that much of what passes for "love" in men is merely sexual desire, and the willingness to use a woman and then pass on. Fallen in love, indeed. And here, the desire is so strong and transgressive that even one who has gone forth is fair game.

The same applies to the story of the bandit, and to Mara's attempts to terrify Uppalavannā. If she is alone, she is liable to be propositioned or sexually assaulted. Monks have to cope with stinging insects and tigers, and nuns have all that, plus a whole lot more. Again, men are reminded of the power of their sexual desires, the heedlessness which accompanies them, and the extra thrill of transgression. Forbidden fruit is more alluring; nuns of the Christian variety feature in modern pornography. Men are described rather coyly as "rogues" and "rascals". It doesn't really do it justice, does it? Uppalavannā's "problem" is that she is beautiful.

So yes, some amazing stories of an ascetic winning out over hardship, and an inspiration to us all. Especially, one hopes, to women. But I find it helpful, as a man, to reflect on the source of those hardships, unbearable as they are. Christians are asked to reflect on the part they would have played in Christ's crucifixion, given our propensity to sin and violence. These stories of Uppalavannā have a similar effect on me.

Goodness knows what effect they have on women.
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Re: 📍 Profile: The Bhikkhunī Uppalavaṇṇā (Week of August 29, 2021)

Post by SDC »

JohnK wrote: Sun Aug 29, 2021 4:47 am
SDC wrote: Sun Aug 29, 2021 1:53 am ...
Saṁyutta Nikāya
Uppalavaṇṇāsutta (Uppalavaṇṇā) SN 5.5 (PTS 1.132)
Translated by Bhikkhu Bodhi


...I can stand between your eyebrows
Yet you won’t catch a glimpse of me
...

This is the line that really struck me this evening -- thank you. :anjali: .
Mara may be clever, but is so far from the Dhamma that he can't really see Uppalavanna, can't come close to knowing her freedom. It reminds me of the famous line from the Vakkali Sutta (SN 22:87):
Truly seeing Dhamma, one sees me; seeing me one sees Dhamma.
Mara sees neither Dhamma nor Uppalavanna.
Good call, John!
“Life is swept along, short is the life span; no shelters exist for one who has reached old age. Seeing clearly this danger in death, a seeker of peace should drop the world’s bait.” SN 1.3
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Re: 📍 Profile: The Bhikkhunī Uppalavaṇṇā (Week of August 29, 2021)

Post by SDC »

mikenz66 wrote: Sun Aug 29, 2021 6:27 am My general observation is that to me these stories about bhikkhunīs such as Uppalavaṇṇā seem very real, personal, and inspiring.

:heart:
Mike
It’s interesting…I’ve really only been into the sayings of the senior monastics for about two years, and it has completely transformed the way I read suttas. They just bring the whole thing to life. Such a valuable collection.
“Life is swept along, short is the life span; no shelters exist for one who has reached old age. Seeing clearly this danger in death, a seeker of peace should drop the world’s bait.” SN 1.3
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Re: 📍 Profile: The Bhikkhunī Uppalavaṇṇā (Week of August 29, 2021)

Post by SDC »

Sam Vara wrote: Sun Aug 29, 2021 8:19 am On one level, particularly as recounted in Thig. 13.5, Uppalavannā's life is just another account of exemplary, inspiring conduct and faith. To attain arahantship within eight days of going forth, and to have those psychic powers - amazing. And a real inspiration to women in particular. Her faith and conduct and abilities might not be the equal of the contemporary male arahants ("The foremost of my nun disciples with psychic power is Uppalavaṇṇā") but they certainly exceed most of what we see today. Proof of women's equality, if proof be needed....All's well that ends well!

But then a darker and far more sobering note, which differs entirely depending on the sex of whoever reads the accounts. We become conscious of exactly what it is Uppalavannā has to overcome; the main source of dukkha in her life and presumably what makes her want to escape. Everywhere she is a sexual victim, and everywhere men and their desires are the source of her suffering. It starts with her marriage. Apparently being a co-wife with one's mother was considered OK at the time. If the husband has the wealth and power, why not?... It might even add a certain piquancy to his desires. I'm reminded of a chapter in an Italo Calvino novel where much is made of the sexual excitement of a protagonist who becomes aware that both a mother and a daughter are sexually available to him. But just imagine the emotional torment involved for both wives. In particular for Uppalavannā, whose first experience of sex was presumably with a man who had come from her mother's bed. My main thought: "Did this husband ever think about the effects of his actions?"

And then, of course, the rape. Particularly interesting is the idea that a young Brahmin had "fallen in love" with Uppalavannā. Not that the "love" is an excuse for what happened, but is considered an explanation for it. It's not even worth the bother of looking up the Pali word for "love" used here, and exploring the nuances of desire and wanting and respect involved. We are unavoidably reminded that much of what passes for "love" in men is merely sexual desire, and the willingness to use a woman and then pass on. Fallen in love, indeed. And here, the desire is so strong and transgressive that even one who has gone forth is fair game.

The same applies to the story of the bandit, and to Mara's attempts to terrify Uppalavannā. If she is alone, she is liable to be propositioned or sexually assaulted. Monks have to cope with stinging insects and tigers, and nuns have all that, plus a whole lot more. Again, men are reminded of the power of their sexual desires, the heedlessness which accompanies them, and the extra thrill of transgression. Forbidden fruit is more alluring; nuns of the Christian variety feature in modern pornography. Men are described rather coyly as "rogues" and "rascals". It doesn't really do it justice, does it? Uppalavannā's "problem" is that she is beautiful.

So yes, some amazing stories of an ascetic winning out over hardship, and an inspiration to us all. Especially, one hopes, to women. But I find it helpful, as a man, to reflect on the source of those hardships, unbearable as they are. Christians are asked to reflect on the part they would have played in Christ's crucifixion, given our propensity to sin and violence. These stories of Uppalavannā have a similar effect on me.

Goodness knows what effect they have on women.
Great post, Sam. What I enjoy the most is how she addresses the abuse and unpleasantness of the past very directly but took it as the reason why sensuality is so dangerous. She made her suffering the victim of her resolve, not the other way around. It seems to be attachment to the world, to sensuality that people find themselves trapped, and find no way out of being victimized and prey to suffering. Because as much as many want to be free from the unpleasant end of sensuality, there is still that sense of being entitled the pleasant end. But to condone that entitlement is to remain exposed to loss, sorrow, etc.
“Life is swept along, short is the life span; no shelters exist for one who has reached old age. Seeing clearly this danger in death, a seeker of peace should drop the world’s bait.” SN 1.3
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Re: 📍 Profile: The Bhikkhunī Uppalavaṇṇā (Week of August 29, 2021)

Post by Bundokji »

I find her story with the head of the bandits and Venerable Udāyī a bit difficult to understand. There is some mind reading involved when describing the behavior of the head of the bandits, but not with the actions of Venerable Udāyī.
And the Blessed One addressed the bhikkhus, saying: "Behold now, bhikkhus, I exhort you: All compounded things are subject to vanish. Strive with earnestness!"

This was the last word of the Tathagata.
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Re: 📍 Profile: The Bhikkhunī Uppalavaṇṇā (Week of August 29, 2021)

Post by SDC »

Bundokji wrote: Thu Sep 02, 2021 8:11 pm I find her story with the head of the bandits and Venerable Udāyī a bit difficult to understand. There is some mind reading involved when describing the behavior of the head of the bandits, but not with the actions of Venerable Udāyī.
The story is a bit sprawling, but I don’t think there was any mind-reading with the head bandit. The story is being told in the third-person (only briefly from her POV), and it is only the statement that he said aloud that she heard: “Uppalavaṇṇā had just emerged from stillness when she heard the head bandit making that statement.”

As far as Ven. Udāyī was concerned, there was nothing she needed to do. She did her best to let him know he was making a mistake, but in the end had no reason to prevent the situation.
“Life is swept along, short is the life span; no shelters exist for one who has reached old age. Seeing clearly this danger in death, a seeker of peace should drop the world’s bait.” SN 1.3
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