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FOSTER MOTHER OF BUDDHA

Takeda was an ordinary woman, living an ordinary family life. She would wake up early each morning, before working at her daily duties, sit quietly in a nearby temple and listen to the Dharma teachings. Some people were doing breathing practices and studying various sutras that always began with the phrase "Thus have I heard". This phrase "Thus have I heard" became Takeda's daily mantra. She would ask herself the meaning of this phrase and constantly be mindful of it while she earnestly lived her daily life; doing her chores in the kitchen and at home. She was not seeking something special. One day, while making a fire to burn refuse outside; she accidentally threw a box in the fire. In this box, there was a precious porcelain cup that was thrown into the fire by mistake. Instantly, she realized this error, and quickly reached out to pull the box out of the fire. Right at once, she felt the intense sensation of heat of the fire to her hand, and came to a realization.

This story illustrated not only that realization can be attained in our ordinary daily life, but also that ordinary women in the Sangha, like us, can equally attain it. All things as it is. Takeda is a storybook example of a woman just like us, who have families to take care of, busy chores to do every day, and different mundane tasks to work on in our daily lives. The teaching is that if we continue to practice diligently in the Way, if we are mindful, if we diligently practice self-use of our true nature in our daily lives, equally, we all can attain a realization.

We, the present- day spiritual seekers, thankfully, with the teachings of our Zen Master, do not have to travel over the far mountains and beyond the great oceans to find the Middle Way. Takeda came to the understanding of "Thus have I heard" while she was doing her regular daily work as a layperson. Nothing special. The meaning of this teaching is that practice and enlightenment is not different. Moment by moment, we can learn to practice wisdom and learn to act wisely in all occasions. We can, little by little know our self- nature clearly for ourselves, and agree to ourselves, that there is nothing lacking, nothing excess. If we agree to the way, men and women, being alive, all human beings living in this world, equally will have the opportunity and ability to awaken to the Bodhi-mind.

In the "Meaning of Practice and Enlightenment" that we recite in our Sangha every week, it says that 'Even a little girl of seven can become the teacher of the four classes of Buddhists, and the compassionate mother of all being; for in Buddhism, men and women are completely equal. This is one of the highest principle of the Way".

The legend was that when Shakyamuni Buddha, and a lot of his family members including Ananda, his cousin, and his son, Rahula became monks, his step-mother Lady Maha-Prajapati and her friends also wanted to join the Sangha and practiced the Middle Way. She implored the Buddha again and again, three times, asking to be accepted as a Bhiksuni, and the Buddha refused each time. The women were very disappointed, and some even began to cry. The group of women later shaved their heads, put on Kasayas, and journeyed on foot toward Vaisali where the Buddha was staying. They only could walk a short distance each day, and therefore, took them a long time to arrive at Mahavana Monastery. When they arrived, their feet were all swollen and they were all weakened by fatigue. Maha-Prajapati stood at the entrance to the monastery and was weeping sorrowfully. Ananda, the Buddha's cousin, who took care of his daily chores, went inside to entreat the Buddha to have compassion and allow the women to practice Dharma similar to the Bhiksus. The Buddha replied " Ananda, do not ask me to do this." Ananda did not back down and entreated him for three times, and each request was refused each time. Then Ananda thought about asking in a different way, that if women were to practice pure living according to the Dharma, would they be able to attain the four fruits of wisdom, would they be able to attain nirvana. The Buddha replied that if women were to practice according to the Dharma, they too could attain the stages of nirvana.

I read that one of the reasons why Shakyamuni Buddha did not allow women in general and his step-mother, Lady Maha-Prajapati in particular to join the order was for the women's own safety and health concerns. This was about two thousand five hundred years ago. It was never easy for anyone to leave their families, especially in the olden days, to become Bhiksus. One can imagine that the conditions of living in the forest must be very primitive and it surely would involve a constant strain on one's physical stamina. There would always be safety concerns of women living in the forest, especially in those days, when women mainly stayed at home. This must have been a revolutionary idea.

Thankfully, today, we can practice freely in the Way in our daily lives, doing our best wholeheartedly. We can practice the wisdom of enlightenment, by being mindful of what we know and learn in life. The Roshi said that to practice in our life is like walking on a busy street, we have to be careful not to be hit by a car. Also, when we become angry in our daily lives, we have to be mindful, and not be carried away by our immediate emotional reactions. We have to be aware of cause and effect, always avoid the first reaction of revenge, but take a big breathing space, see things wisely, hear things clearly, then act with forbearance, and like this, in organic harmony, things can improve equally for all of us, men and women. Let us all ' fall awake'.

The fruit of the Arhat this week was:

Heaven and earth and I are of the same root,
All things and I are of one substance.

May we all, both men and women in the Sangha, practice in this peaceful enlightened dwelling place where truth, faith, serenity, peace and happiness rain down naturally like sweet dew, and that we are free to foster true worldly desires.

The Buddha walked from the Bodhi tree at Gaya to Sarnath where his five friends were staying. On the way he met Upaka, an ascetic who, impressed by his radiance, asked him about his teacher. The Buddha replied in very lofty language that he had no teacher, that he was fully enlightened and the highest of high. Upaka had no choice but to believe or not - he went off by a side road. The Buddha wondered about how he might best teach his five friends. They eventually realised enlightenment and requested to be disciples of the Buddha. Now there were five monks. There is more on this story here [§]. While the Buddha was still at Sarnath a young man called Yasa left home out of dispassion for the householders life. He wandered and eventually met the Buddha who could see that Yasa's mind was: 'as a clean, unstained cloth that would take the dye (teachings) evenly.' Indeed Yasa got enlightened. In the meantime his parents were out searching for him. His father found him and also got enlightened. Yasa ordained and when his friends heard of this they too requested ordination. Now there were 60 monks.
	The Buddha travelled to Uruvela and met a large group of fire worshipping, matted-hair ascetics led by the three Kassapa brothers. The Buddha slept in their fire chamber, defeating the royal, fire breathing naga. A series of other miracles impressed the brothers and they and their followers became disciples of the Buddha. They all went to Rajagaha and met a flock of sheep destined for a sacrifice organised by King Bimbisara. The King becomes a disciple of the Buddha, calls off the sacrifice and donates a bamboo grove, the Veluvanna, to the Sangha thus becoming the first royal patron. There two friends, Upatissa and Kolita, who had agreed that if one found the truth they would inform the other. Upatissa saw the monk Assaji walking on alms round and was very impressed. He approached him and received a teaching in brief. The two friends travelled to meet the Buddha and both ordained - as Sariputta and Moggallana. They are often seen flanking the Buddha on a shrine
	King Suddhodana heard of his son's enlightenment and invited him to return but the messengers were so inspired they ordained and never passed on the message. Finally the Buddha returned to Kapilavatthu. His father became angry at his son, the prince, begging for alms. They resolved this and went to the palace where his father offered the Buddha a meal. He meets with his former wife - his son asks for his inheritance - the Buddha later ordains him as a novice. Several other male members of the household ordain - notably Ananda who became the Buddha's attendant. Not long after this King Suddhodana died. Maha Prajapati Gotami, Buddha's step mother, requested ordination. He refused and eventually travelled on to Vesali. Gotami followed with a large group of ladies and on arrival met Ananda, the Buddha's attendant, who agreed to ask the Buddha on their behalf. Eventually - if reluctantly - the Buddha agreed, subject to eight points.
	Kisa Gotami was grief stricken when her only son died when still a baby. She refused to believe he was truly dead. Eventually she met the Buddha who said he could help her but she must get a handful of mustard seed from a house where there had been no death. She went from house to house but everywhere she met people who shared their own grief of lost friends and relatives. Kisa Gotami realised her stupidity and had her son cremated. She became a nun and eventually realised enlightenment on watching a lamp being extinguished - 'and so too is human fragile and brief.' Patachara came from a wealthy family but ran away with one of the servants. Several years later she has two children and wants to see her family and get their forgiveness. She sets out but her husband and the two children are killed. She finally arrives home only to find that her parents are also dead. She ordains as a nun and became enlightened when washing her feet. She noticed that the water ran across the ground a little and soaked in, on pouring a little more she noticed it ran a little further, and a third time. Her insight was that some die young, some in middle age, some old age - but all must die.
	Angulimala was misdirected by his teacher to murder 1000 people to prove his dedication. He ravaged the area around Kosala and kept count of his victims by stringing a finger from each on a necklace. King Pasenadi sent soldiers to capture him but his mother heard of this and went to warn him. Angulimala had 999 fingers when he saw her and was so blinded by blood that he was going to make her finger the last. The Buddha saw all this in his mind and positioned himself just ahead of Angulimala who chased him instead but failed to catch him. Devadatta was jealous of his cousin and wanted to be in charge of the Sangha - the Buddha refused. Dirty Dave tried three times to kill the Buddha. He hired archers - they ordained! He pushed a rock off a cliff to crush him - it split into harmless pieces! He sent a drunk elephant charging at him - it was subdued by loving kindness. Unable to kill the Buddha he tried political means attempting to create a split in the order over details of the rules (vinaya). Early on he had enlisted the help of Prince Ajatasattu (who eventually went on to kill his own father). The story tells of Devadatta finally repenting but being swallowed by the earth on his way to ask the Buddha for forgiveness.
P.S. One extra story which took place during the Buddha's 7th year after enlightenment. He ascended to 'heaven' to teach his mother
MAPS - The Buddha lived and taught in the area known as the Ganges Plain, a vast area in Northern India.

The caste system, rituals and animal sacrifice in Hinduism was going from bad to worse. Gautam Buddha established a new religion, which had no sects, classes or castes, that teaches the principle "Live and let live". It was Gautam Buddha, who taught Hindus of non-violence and eating vegetarian food.

Hindus honored Gautam Buddha and bestowed on him the title of 9^th incarnation of Vishnu. About 600 years later, Jesus Christ too established a new religion. One must pause here and bow to those ancestors of ours! They were broad minded enough to learn and appreciate Gautam Buddha. Today, the whole world has a lot to learn from them.

King Suddhodana and his queen Maha Maya ruled Kapilavastu. The queen gave birth to a baby boy on the way to her father’s place at Lumbini. The boy was named Siddharth. Queen Maha Maya died seven days after his birth. His maternal aunt (or step-mother?), Maha Prajapati Gautami brought up the child.

Siddharth lived a lavish life, not knowing poverty, sadness, illness or death. At sixteen, he married Princess Yasodhara. He led a happy married life. He had a son named Rahul.

One glorious day, the prince went out of the palace to a park where he saw a feeble old man, a diseased person, a dead body and a dignified hermit. These four great sights drove him to loathe the world. A disturbed, twenty-nine year old Siddharth renounced his child, wife, family, palace and kingdom.

For the next six years, he practiced all forms of austerity. His body was reduced to almost skeleton and on the verge of death. Then, he realized that physical fitness was essential for the spiritual progress. So he started taking some food and regained his lost strength. One day while meditating under a bodhi tree, he achieved Nirvana.

At Saranath, he preached the four noble truths and the eightfold path of Buddhism. He preached for the next forty-five years.

Teachings

4 Noble truths: Suffering exists Suffering arises from attachment to desires Suffering ceases when attachment to desire ceases Freedom from suffering is possible by practicing the Eightfold Path

Eightfold path:
Right View.
Right Thought.
Right Speech.
Right Conduct.
Right Livelihood.
Right Effort.
Right Mindfulness.
Right Concentration.

Role, Rituals, Practices and Beliefs about and for women in Buddhism.
This is a complex issue to lay down in 10 minutes, as there are numerous
sects and traditions of Buddhism but I will start with the roots,
approximately 2500 years ago in the time that Buddha was alive.
Buddha declared the equality of women as just as capable as men to
become enlightened, to reach the same ultimate spiritual attainments.
Therefore, if we go back to the teachings and path before it became an ‘ism’
(ie: Buddhism) there are no differences in the roles, practices and beliefs
about and for women. He expounds this upon his own enlightenment when
Mara beseeches him not to teach the Dhamma, he expounds this to Ananda
years later when he is asked to create the order of Bhikkhunis (nuns), and
again upon his deathbed (Parinibbana) at Kusinagar. The spiritual path
comprised of practices, meditations and teachings leading to ultimate
enlightenment was and remains identical for nuns as for monks, likewise the
spiritual path for lay women is the same as for lay men. The community of
monks, nuns, lay women and lay men are known as the 4 pillars of Dhamma
or the 4-fold Sangha.
In Buddha’s time Nuns, known as Bhikkhunis, managed their own
monasteries independently and these flourished. At that point in history
women joined the order of Bhikkhunis for many reasons: because the
teachings made sense to them and thus they desired liberation; because
their husbands or other family members had ordained or died; because it
was seen as a preferable alternative to marriage; because they wanted to
live an autonomous life not controlled by the strict societal pressures which
saw women as a means of labour, reproduction and objects for men’s
fancies; etc. The words of many fully enlightened nuns from this time are
recorded and show the delight and self-confidence in their freedom from
traditional women’s positions. These stories and poems are known as the
Therigathas.
Buddha was very aware of the culture of that time and established this Nuns
order carefully taking into consideration that most people would reject and
not respect women in an equal role. For those who were to become followers
of Buddha, this wasn’t going to be as much of a problem, but for the society
at large that they lived in who neither accepted nor believed in Buddha’s
teachings, Buddha had to design the order of Bhikkhunis taking this into
account. There were instances where nuns were ridiculed for being celibate
as this was thought to be unnatural for women widely regarded as evil
temptresses of man, and times where they were abused and even raped.
The order of nuns therefore ended up with more rules than monks, mostly to
protect them but also to convey that they were not considered inferior to
men and to prevent them from having a role of subservience, or service to
monks or any male. Monks were to regard nuns as their younger sisters who
needed to be protected from discrimination and abuse from society. Nuns
inherited all the 227 vows of the monks plus these additional ones for their
“protection”.
Buddha’s Order of Nuns opened up opportunities both in religion and society
for women that had not previously existed. At that time women were not
even considered to have any spiritual worth other than to pray for their
husbands, They had responsibilities and positions in the Bhikkhuni Sangha
that garnered them great respect. Many were very learned and experts in
teaching the Dhamma, many were eminent saintly Bhikkhunis who were
fully enlightened, and many were both. The first nun ordained into the Order
of Nuns was Buddha’s own step-mother, Maha Prajapati Gotami, the sister of
Buddha’s birthmother who died seven days after giving him life. She was
immediately joined by 500 other women of the society with a deep
commitment and desire to liberation and social service. Approximately 250
years later in the time of Indian Emperor Asoka, his own daughter
Sanghamita and son Mahinda were ordained as Bhikkhuni and Bhikkhu
(monk) and sent to Sri Lanka, where they ordained several of the royal
family members as both Bhikkhus and Bhikkhunis.
There should be no dispute to these facts, yet after the time of Buddha
however, when the teachings were written down, some of the biases from
the men crept back in. The teachings were oral until about 400 years after
Buddha, when they were recorded in Sri Lanka by 500 monks and not a
single nun. Since these texts are regarded as the words of Buddha many
accept them verbatim as such, even though some of these biases are
contradictory to these other instances where it is written down that women
are equal. These ancient texts known as the Pali Canon or Tipitaka are the
common root texts for all the traditions, and as time went on, these were
elaborated on and these initially small biases sometimes took on a life of
their own because discrimination of women has been a feature common to
most societies for all of history. One such instance of this is the portrayal of
Buddha being hesitant to ordain women as nuns, and predicting that there
would be trouble for the Sasana if he did so. Another such instance is
requiring women to be Novice nuns for 2 years prior to being allowed to be
ordained fully as Bhikkhunis, and placing restrictions on a Bhikkhuni to only
be permitted to ordain 1 nun per 2 years.
Another problem is that Buddhism and the order of monks and nuns died out
in many places. For mostly societal reasons re-establishing the nuns order
has encountered obstacles. The order is still alive and thriving in China,
Korea and Taiwan through the Dharmagupta lineage, who is a lineage guru
common to both Mahayana (a later version or split of Buddhism which
includes Zen and Tibetan) and Theravadin (which is the orthodox lineage of
elders). So there is the possibility of re-establishing the order in other places
and in fact in California last summer (2010) was the first re-establishing of
the order with the ordination of 4 new Bhikkhunis under Venerable Ayya
Taathaloka Bhikkhuni and other fully ordained Bhikkhunis as well as
Bhikkhus of Theravada tradition.
These biases and restrictions have played out over time and cultures and
today Bhikkhuni or full nun ordination is not recognized or available in most
sects of Buddhism including in Tibetan Buddhism, Theravadin Buddhism of
Thailand, Sri Lanka and Burma. Although there are several ordained novice
nuns flourishing in most traditions, their roles are limited. Some have
received full ordination in China or Taiwan, but have kept this secret from
the community they are a part of. Zen Buddhism in general, is most liberal
and as such has appealed most to both male and female westerners, with a
very large number of both ordained and lay female teachers. However, the
ordained nuns and monks are neither Bhikkhunis nor Bhikkhus, and have
evolved their own system independent of this one. And as we have seen
with the recent ordinations in California, the Theravada lineage does
recognize full nun ordination and is expanding and re-establishing it.
In nearly all traditions, here in the west we have nuns and lay women as
teachers and this trend will continue. There are many working to see equal
women’s rights in Buddhism re-established while others simply continue to
practice and teach without adhering to strict and perhaps antiquated
systems of the past. The path and instructions to full spiritual attainment,
liberation, itself is clear and unambiguous and available to everyone, male,
female, ordained or not.