LESSON 3297 Sun 8 Mar 2020
Free Online NIBBANA TRAINING
from
KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN PEACE and ETERNAL BLISS AS FINAL GOAL
DO GOOD! PURIFY MIND AND ENVIRONMENT!
Even a seven year old can Understand. A seventy year old must practice.
Say YES to Paper Ballots
NO to EVMs/VVPATs to save Democracy, Liberty, Equality and Fraternity
for the welfare, happiness and peace for all Awakened
aboriginalsocieties.
is the
VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (VoAAAS)
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make India Buddhist)
All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch)
Wishing a Happy International Women’s Day
May all Women be Ever Happy, Well and Secure!
May all Live Long!
May all have Calm, Quiet, Alert, Attentive and an Equanimity Mind with a Clear Understanding that
Everything is Changing!
https://www.youtube.com/watch?v=-pgEh04jhkw
mk s
7.74K subscribers
mks lyrics
Category
People & Blogs
https://www.youtube.com/watch?v=uK808RwMF7I
International women’s day status || women’s day whatsapp status ||women day special video
KING KAPIL
women’s day whatsapp status,happy womens day,womens day status
video,international womens day,women’s day video,happy womens day
status,womens day status,womens day whatsapp status,womens day,whatsapp
video status,womens day wishes,women’s day whatsapp status video,women’s
day status,international women’s day,international womens day
2020,women’s day,womens day video,happy women’s day
women’s day
whatsapp status,happy women’s day whatsapp status,womens day whatsapp
status,happy womens day,happy women’s day,women’s day,women’s day
status,whatsapp status,womens day,womens day status,happy womens day
status,womens day status video,international women’s day,woman’s day
whatsapp status,women day whatsapp status,women’s day whatsapp status
2020,women’s day whatsapp status video
women’s day,international
women’s day,womens day,international womens day,happy women’s
day,women’s day special,happy womens day,women’s day ad,women’s day
video,womens day 2020,international women’s day 2020,international
women’s day 2019,women,world men’s day,women’s day ads,womens day
ad,women’s day 2018,women’s day sale,women’s day 2019,women’s day
2017,women’s day 2020,women’s day song,womans day
women’s day speech,
women’s day song,
women’s day greeting card,
women’s day special song,
women’s day dance,
women’s day drawing,
women’s day special,
women’s day video,
women’s day celebration,
women’s day act,
women’s day animation,
women’s day activity,
women’s day art,
women’s day art and craft,
women’s day advertisement 2019,
women’s day anchoring,
women’s day ad bangladesh,
women’s day after effects,
women’s day background,
women’s day bollywood songs,
women’s day bengali song,
women’s day bulletin board,
women’s day bhashan,
women’s day bullet rally,
women’s day background music,
women’s day bike rally 2019,
women’s day by vivek bindra,
women’s day background music no copyright,
women’s day chart,
women’s day campaign,
women’s day celebration ideas,
women’s day celebration in school,
women’s day card,
women’s day celebration in office,
women’s day celebration dance,
women’s day commercial,
women’s day celebration ideas in tamil,
women’s day drama,
women’s day dance songs,
women’s day dance performance,
women’s day drawing easy,
women’s day dance videos,
women’s day decoration,
women’s day dance performance in tamil,
women’s day event ideas,
women’s day event,
women’s day eppudu,
women’s day english song,
women’s day emotional video,
women’s day emotional ads,
women’s day edit,
women’s day essay in english,
women’s day emirates,
women’s day eshe geche,
women’s day film,
women’s day function,
women’s day funny games,
women’s day flash mob,
women’s day fashion show,
women’s day fun games,
women’s day filtercopy,
women’s day frustration,
women’s day function ideas,
women’s day fun games at office,
women’s day games,
women’s day gift,
women’s day greeting,
women’s day games ideas in office,
women’s day google,
women’s day group games,
women’s day games in tamil,
women’s day games for ladies,
women’s day gift ideas,
women’s day hindi song,
women’s day haircut,
women’s day history,
women’s day heart touching video,
women’s day history in kannada,
women’s day history in tamil,
women’s day hairstyles,
international women’s day haircut,
international women’s day history,
happy women’s day,
women’s day images,
women’s day interview,
women’s day in telugu,
women’s day ideas,
women’s day india,
women’s day in tamil,
women’s day in kannada,
women’s day in 2020,
women’s day invitation card,
women’s day inspirational speech,
women’s day jethalal,
women’s day js films,
international women’s day jui,
international women’s day john oliver,
bbc women’s day joke,
justina valentine women’s day,
satyamev jayate women’s day,
jessica mbangeni women’s day,
james bond women’s day,
women’s day kab manaya jata hai,
women’s day kolam,
women’s day kannada movie,
women’s day kannada song,
women’s day kab aata hai,
women’s day kab hota hai,
women’s day kitty theme,
women’s day kavithai,
women’s day kyu manaya jata hai,
women’s day kavithai in tamil,
women’s day let me holla,
women’s day lic policy 2019,
women’s day litany,
women’s day lululemon,
leg day women’s workout plan,
red label women’s day ad,
ashok leyland women’s day video,
loose talk women’s day,
women’s one day cricket live,
lakshmi women’s day,
women’s day mime,
women’s day message,
women’s day movie,
women’s day music,
women’s day march,
women’s day motivational speech,
women’s day muggulu,
women’s day mashup,
women’s day motion graphics,
women’s day malayalam,
women’s day notice board decoration ideas,
womens day natak,
women’s day nukkad natak,
women’s day nail art,
women’s day nike,
women’s day no bake raspberry cheesecake pots,
women’s day nigeria,
women’s day national anthem,
womens day new songs,
national women’s day,
women’s day offer in naidu hall,
women’s day occasion speech church,
women’s day of prayer,
women’s day occasion speech,
dance on women’s day,
women’s day drawing oil pastel,
speech o
Category
Music
The woman’s
role during the Ministry of the Buddha was seen in four different stages. First
as a mother, as a house minister/wife (Gruha-niya - is a Sanskrit word; there
is no exact word in English and the closest found is, house minister and it is
not house wife). As an Upasika (female lay follower) and as a female renouncer
as a Bhikkhuni.
Buddha
the Buddha’s time was designated as “brahmanism” and was distinguished as Hinduism
as a post Buddhist development. The
position of woman under Hinduism was well described in the Manusmrti which is a
work of the Dhama Sastra literature of India. The “Laws of the Manu”(V, 147 -8)
Tr.by G. Buchler SBE. Vol. XIV, describes the duties of woman as follows:
aged one, nothing must be done independently, even in her own house. In
childhood a female must be subject to her father. In youth to her husband, when
her lord is dead to her sons; a woman must never be independent.”
fast must be performed by woman (apart from their husbands). If a wife obeys
her husband, she will for that (reason alone) be exalted in heaven”
(Ch.V.v.155).
Jainism and Gautama the Buddha, as non-brahmanic protestant leaders, opened
their doors with strict admissions of women to their monastic communities. Theri
Gatha (Psalms of the Sisters) alone provides evidence to show that hundreds and
hundreds of women found solace in Buddhism and preferred their spiritual
pursuits under the Buddha.
The Buddha proclaimed a message that was universal to
all human beings. One of the Nine Classic titles given to the Buddha is “Satta Devamanussanam”
or the leader of gods and humans, a one who could lead all beings. The Buddha’s
teaching was designed to the happiness of humanity of all beings, without
exception from one’s cast, creed, race, age, distance they lived, disability or
gender. The Buddha taught Dhamma to both men
and women equally. He also gave talks to the householders and their wives. The Buddha unhesitatingly accepted that women are
capable of realizing the Truth, just as men. The highest achievement
of Buddhism, the supreme enlightenment is available to both men and women.
there was a change in the attitudes towards women. The traditional structure and
functions of society undoubtedly underwent some alterations. Ms.I.B. Horner, describes
in “Woman Under Primitive Buddhism.” that “Women came to enjoy more equality
and greater respect and authority than ever. Their position in their activities
in domestic, social and religious began to improve.” The Anguttara
Nikaya,(11.57) shows that as a result of the freedom, the women set to have
fine examples in conduct and intelligence. Women no longer became intolerable
and degradable. Women were well acknowledged at last to be capable of working
as a constructive force in the society of the day.
Vajjis, (a rulling clan in Veshali) and taught them the Seven Downfalls of a
Man (Saptha Aparihana Dhamma). He then advised the Vajjis to respect and honour
young girls and women and to place them well in society and not to keep them
under men’s custody.
be more desirable than female ones (San.Nik,2) The Buddha had a different
view.When Queen Mallika had given birth to a daughter. The Buddha’s advice to
the King Pasenadi of Kosala, was “that a girl may prove even a better offspring
than a boy,” this clearly shows that Buddhism does not consider the birth of a
daughter as a
cause for worry and despair.
Woman as a Mother
respect in the home. The Buddha himself set the first example by paying the
highest respect to his foster mother when Mahaprajapathi Theri passed away by taking
part in the funeral procession. This was the first time that the Buddha participated in a funeral.
in Early Buddhism could also be valued actively in its own right. Queen
Mahamaya, the mother of the Buddha, and Queen Prajapathigotami who was his
foster mother, Yasodhara, the wife of the Prince Sidhartha are regarded as most
valued and respected mother- roles in the history of Buddhism.
teachings value family as the most important human association for the
formation and socialisation of the infant. The image of the mother
as the embodiment of compassion is used a lot. The woman as the mother had always commanded
such veneration and gratitude, and her position was unassailable. Women were
almost invariably mentioned and listed first in the early Indian literature -
Sanskrit, Pali and Jain.
Sutta, in Deega Nikaya, deals with the code of conduct for the laity. There are
five duties parents are to perform towards their children and vice versa. No
other leader than the Buddha used highest words to elicit the qualities of the
parents.
.jpg)
The Buddha declared; “Brahmati Matapitaro- Pubbacariyatiruccare.” “The
parents are Brahma- God and also our teachers.”
to have four noble qualities as in the Brahama Viharas, (Brahma Vihara Sutta
AN.10.208). They are also called the Four Divine Abodes, namely; loving
kindness (metta), Compassion (karuna), Appreciative joy (Mudita), and Equanimity
(upakka). Parents maintain these four qualities towards their children throughout
all the different events of life, from the moment of conception onwards.
Sigalowada Sutta in the Diga Nikaya, Buddha advised his followers to widen
these feelings and to apply them all.
elaborated In the Mangala Sutta, which shows, “Matapitu Upattanam etam mangala
muttaman:” that helping and supporting the parents is one of the great thirty
eight blessings. The Buddha often used the phrase, “Mata mittan sake gare.” to
give a prominent place in the family, recognise the mother as a close friend.
described parents as, “the main life supporters, protectors, feeders and teach
you how to enter into the world. “ Bahukara Bhikkhawe matapitaro puttanan
apadaka posaka imassa lokassa dassetara.”
the motherhood in Buddhism is that there are five kinds or suffering unique to
women. (Majjima Nikaya.2). Avenika Dukka Sutta in Matugama Sanyutta describes
these as: Menstruation, pregnancy, child
birth, leaving her own family to live with her husband and in-laws and to wait
upon a man.
Pasyaha Sutta, (S.N) that a birth of a child would support a mother to get out
of the male dominance in her home and move forward in the society.
Woman As a Wife and a House Minister (Gruhaniya)
influence of Buddhism on the place of woman in society as a whole in Sri Lanka
is demonstrated in both the Dipavamsa and Mahavamsa. Hugh Boyd visiting the
Kandyan court 1784 remarked “The Sihalese woman are not merely The slaves and
mistresses but in many companions and friends of husbands. The Sinhalese
neither keep their women in confinement nor impose on them humiliating
restraints,” Similar records are available on the position of women in Burma,
Thailand and Tibet where women participate freely as equals in economic, social
and religious activities of the community.
Buddha’s words, “A virtuous wife was considered to be one who led the good
life. A good lay woman endowed with religious devotion, moral virtue and
liberality as well as wisdom and learning, and is given to charity makes
success of her life in this very existence.” (SN.IV.120)
Sigalovada Sutta in the Digha Nikaya, the Pali canon describes the respect that
one is expected to give to one’s spouse. In five ways should a wife as the
western direction be respected by a husband: by honouring, not disrespecting,
being faithful, sharing authority, and by giving gifts.
And, the wife so respected, reciprocates with compassion in five ways: by being
well-organized, being kindly disposed to the in-laws and household workers,
being faithful, looking after the household goods, and being skilful and diligent
in all duties.
In the statement of, “Issariya vossaggana,”
the Buddha meant to hand over the household administration or leadership to the
wife. The Uggaha Sutta (AN.33) explains more details about the ideal
relationship of the husband and wife in order to keep domestic peace and
harmony.
Sutta in the Anguttara Nikaya, the Buddha announces four types of marriages and
how a husband and wife should keep their relationships and marriage ties
together. The best tie of a relationship stated is when the husband and the
wife live according to the virtues of a god (Deva) and goddess. The Buddha
reassures Nakulamata and Nakulapita that if both the husband and the wife
expresses the longing to be together not only here and now but in a future
state also, both of them should be in the same level in regard to their belief,
their ethical conduct, their generosity and wisdom (A ii,6If). In these
respects therefore a woman may be the equal of a man (I.B. Horner, “WOMEN”,
1982).
Maha.Va.7, Mallika Sutta), Queen Mallika (King Kosala’s wife) asks the Buddha
why some women are beautiful, others plain, some rich, others poor. The Buddha
explains that if a woman be ill tempered and irritable, jealous and slow to
give alms, such a one becomes poor and of ill favour, wherever she may happen
to be born. A woman, however, who never becomes angry or agitated even under
great provocation, and is generous, such a one becomes beautiful famous and
rich. (Anguttara Nikaya, N4.)
declares her determination for the future, to be gentle in temper, never
revengeful or harbouring a grudge, but always amiable and generous.
were high expectations in the role of a wife. In the list given in the
Anguttara Nikaya, (7;59) the Buddha describes seven wives when advising the
daughter-in-law of the Anatapindika, Sujata, who had been a difficult woman at
that time. The Buddha asked which kind of wife she falls into, and it is said
that Sujata changed her attitudes from then on. The wives are described as: The
first three types are destined for unhappiness which are the Destructive-wife,
thievish-wife and domineering wife, while the last four, as they are imbued
with long term self-control, are destined to be happy. The latter wives are
characterised as care takers (motherly-wife as she would be for her son),
companions (friend-wife, companion wife) and submissive (sister-wife and slave-wife,
like a maid wife, as she would be for her older brother).The Buddha endorsed a
variety of types of wives within marriage and emphasized the higher virtues,
values and conduct that was expected by them in order to keep husband and wife
in place.
supreme” (S.N), and a number of devoted couples are mentioned in the Pali
Canon, such as Queen Mallika and King Pasnadi, Nakulamata and Nakulapita, and
Dhammadinna and Visaka (I.B.Horner, “Women in Early Buddhist Literature”).
to be the most eminent among his lay-disciples or their close companionship
with one another (A.N). And they were matched in their faith in their
teaching, their self-control, and affectionate way in which they spoke to one
another (A.N).
to share equal responsibility and discharge their duties with equal dedication.
The husband is admonished to consider the wife a friend, a companion, a
partner. In family matters the wife was expected to be a substitute for the
husband when the husband happened to be indisposed. In fact, a wife was
expected even to acquaint herself with the trade, business or industries in
which the husband engaged, so that she would be in a position to manage his
affairs in his absence and shows the fact that in the Buddhist society the wife
administered the role
as the house minister.
renunciation. It can be seen from examples such as the story of Nanda, Buddha’s
step brother, his wife Janapada Kalyāni that striving for the bliss of Nirvana
is valued above love and marriage. Despite having married her just that day,
encouraged by his cousin, Buddha, Nanda left his wife to become a Bhikkhu in the
order of Sanga. In stories like this from the Pali Canon shows that, Nirvana is
generally perceived above love.
The Anguttara Nikaya,(5.175) describes the five
qualities of a Buddhist lay-follower:
five qualities is a jewel of a lay-follower, is like a lotus. What are these
five qualities? He/She has faith; is virtuous; is not superstitious; believes
in action (kamma) and does not believe in luck or omen; does not seek
outside (of the Order).
Upasakas and Upasikas, are
also called sravakas and sravikas - are householders and other laypersons who
take refuge in the Three jewels (the Buddha, the teachings, and the sanga community)
and practice the Five Precepts.
first;
Dispensation of the Teaching of the Buddha, one strives for its strong growth;
not accept any other teacher, not even for the sake of one’s life;
Women are often the main upholders and supporters of areligion. Women are known as the pillars of strength to Buddhism. This was
certainly so with Buddhism when it was widely spreading and up to today, women are
more prevalent in all activities in Buddhist temples. The first woman to become
lay-disciples by the formula of the holy triad was the mother and the former
wife of Yassa.
Visaka Upasika, an intelligent pious woman became the Buddha’s
great benefactress, supported the Buddha and the Sanga in great many ways. A
model female lay devotee, endowed with unwavering confidence in the Triple Gem.
She was securely settled in the fruit of stream-entry
at the age of seven.
Mallika, Samawathi, Kujjuttaa, Matikamata, Uttara, Sujata, Suppawasa, Suppiya,
katiyanan, Nakulamata, Kali were some of eminent female lay disciples who were
placed as great upasikas and were well praised by the Buddha. Just as Buddha
had great sravikas as eminent nuns he had eminent upasiks in his ministry.
the Buddha to the role of woman was an enlightened one. And therefore, Velu Kantaki Nandamata and
Kujjuttara who had reached higher fruits in the path were the most eminent Upasikas the Buddha showed as the
role models for the lay followers.
Matika Mata and Uttara were some of the highly praised women for their wisdom
by the Buddha.
There is nothing in the Dhamma that says that there is
a male/female based on Silaya/virtues. Terigata Attakata denotes (5:19)( “Naso sabbesu tanesu-puriso
hoti pandito -Ettipi pandito hoti- tatta tatta vicaccana.”) that the gender is
not a barrier for the attainment of Wisdom and that the knowledge of the woman
is as far equal than a man.
Bhikkhuni Soma appeared to have grasped the principal that Dhamma was neutral
with respect to the gender of the follower. She fires back at a
challenge, when Mara (a demon) tells her that as a woman, with only her two-
finger length wisdom (dvangulapanna), she could never get to the true
sainthood.
our minds are perfectly under our command? Our wisdom and judgement are wholly
mature and the Truth of the Norm (Dhamma), we clearly see”(Thig.v.61).
as something revolutionary in the religious history. The Buddha called all
members of humanity from all walks of life to come together to form a new
order. He advocated that all females and males look alike and shave the head,
go for alms and wear the robes and wear no different adornments. This was what
had to be followed by everyone, declaring that a member of either gender is
equally capable of achieving the highest spiritual attainments.
similar positions to both genders of the outstanding achievers in the Sanga
community naming them, the Agga Maha Shravaka and Shravika.
Buddha concedes to Ven. Ananda that
woman, having taken to the life of pabbajja (ordination) in Buddhism,
are
capable of attaining the higher fruits of religious life as far as
Atahantship (AN). These considerations would have weighted heavy in the
mind of the Buddha. But in the interests of the collective good of the
institution of Brahmacariya, which was the core of the religion, woman
had to
make certain sacrifices, surrendering at times to their legitimate
rights. This
was evident from the Eight Conditions under which the Buddha granted
them
permission to enter the order.
Swarna De Silva, (“A place for Women in
Buddhism” 1994) made a comment, stating that, “whatever be the explanation the
rules lack reciprocity between males and females, and would not suit the
present age. On his deathbed the Buddha gave permission to revise the less
important rules of the Vinaya. The extinction of the Order of Bhikkhunis must
mean that this question has to remain an academic one. Whether this contributed
to the extinction of the Bhikkhuni Order we shall never know.”
Bhikkhus were always to have precedence over
Bhikkhunis in matters of salutation, etc. irrespective of any other
consideration.
in a district where there were no Bhikkhus.
Bhikkhus had to set the dates for Bhikkhuni Uposatha
ceremonies.
done before the assembly of both Bhikkhus and Bhikkhunis.
Certain judicial processes in case of Bhikkhunis had
to be undertaken by both the Sanghas.
Upasampadâ initiation of Bhikkhunis should be given by
the Bhikkhu sangha as well.
A Bhikkhuni should never abuse a Bhikkhu.
Bhikkhus can officially admonish Bhikkhunis, but not
vice versa.
eight revered conditions have been the focus of much debate between scholars
and between practitioners because of its conditions association with the
subordination of nuns to monks in Buddhism. Many scholars and practitioners
argue that the impact of the subordination meant that women would never be
leaders in the life of the whole community or have any decisive voice in what
they say.
Analayo states (Journal of Buddhist Ethics,”Vo20,2013). “The eight
Vinaya in that they are not laid down in response to something that has happened.
Instead, they are pronounced in advance. In sum, the eight principles to be
respected are not rules per se; instead, they are recommendations. “
Kawanami (‘bhikkhuni”237) quotes that the eight
garudhamma rules were only instructions given by the Buddha. Bhikkhuni
Kusuma centres
on the possibility that the observance of the Garu Dhamma was intended
for Mahaprajapati
Gotami alone for her virtue of her having ordained by the Buddha. She
further argues that conditions did not
conform to contexts that generally gave rise to vinaya regulations
(Inaccurancies.8). She further argues that the Conditions were unknown
at the time of the first
establishment of the Bhihhkuni Sanga in Sri Lanka in the 3rd Century.
to reflect the historical and social contexts of gender expectations. He
affirms that the conditions were established in order “to protect the community
of Nuns.”
there. The Buddha had mentioned to Ven. Ananda, “if women had not gone forth in
this doctrine and discipline, the pure doctrine would last for a thousand
years, but since they have gone forth, it will only last for five hundred
years.” Could this be the real words of the Buddha? This expression can be
interpreted in several ways. Some scholars think that this is an expression of
regret by the Buddha; others see it as an attitude foreign to the Buddha’s
thought and that misogynist monks added it to the text.
of view, a Buddha cannot feel regret. The mental states of hindrances such as
regret about the past, and being worried about the future, etc., does not arise
in a Buddha. The Buddha would have simply wanted to say that if the Nuns did
not act correctly, the duration of his teaching would last only half as long. The
community of Nuns was created by the Buddha under difficult conditions as such
the organisation had to be carefully protected by future generations. In this
dialog finally the Buddha states to Ven. Ananda that he gave the eight important
conditions to avoid this curtailing of the duration of the religious life (Vin11256;
A IV272-77).
