he was still Vesali, it is claimed that the Buddha taught that his father was Suddhodana dying to Kapilavatthu. To join him before his death, the Master flew into the air to Kapilavatthu and arrived just in time to deliver a sermon in which Suddhodana became enlightened, so that the old raja entered Nibbana on his deathbed. Such is the legendary history as a commentator.
The historical truth is that Suddhodana died in the second half of the year 524 BC. AD and Siddhatta revisited his hometown in 523, while Suddhodana had long been cremated and a new raja was elected. It says nowhere in the canon that the new raja was a family member Cotama.
is probably during this second visit to the Buddha Kapilavatthu acts as mediator in a dispute over the use of water from the Rohini river. The Rohini (now Rowai) closed the border between the Republic and the territory Shakya Tribal Koliya and was interrupted by a dam built jointly by the Shakya and Koliya, which they drew water to irrigate their fields. When in May-June 523, the water level was so low that it was sufficient to irrigate only one of two banks, a quarrel broke out between peasants Shakya and koliya. Insults rained down and a fight - it says a "war" - seemed inevitable. Then the Buddha intervened between the two fronts as mediator. His reputation of "enlightened" position of the king's intimate Pasenadi whose Shakya and Kohl were also the subjects, and his eloquence produced a miracle barely imaginable. Making use of the argument that the water was less valuable than human lives, he managed to avoid bloodshed and to calm the anger of opponents (Jat 536).
the occasion of the visit of the Buddha Kapilavatthu, his foster mother Mahapajapati came to him with a proposal he found extremely unwelcome and burdensome. Since the waiver Siddhatta of his son Rahula and Nanda, she had no one caring if which is his daughter Sundarinanda. After the death of Suddhodana she had more domestic duties and turned therefore at an advanced age, to religion. One day she sought the Buddha in the wood Nigrodha outside the city and said: "It would be nice if women could engage in life without a home (that is to say, like nuns) as the Dhamma that you proclaim. "The Buddha was evasive and negative and remained in her refusal even Mahapajapati repeated his request. In tears because this refusal, she performed as a regular ingratitude, Mahapajapati returned to Kapilavatthu (Cv 10, 1, 1).
A little later, the Buddha left his hometown and, by easy steps, reached the capital Licchavi Vesali, where he settled, as the previous year, in the lobby gear.
meanwhile, had taken courage Mahajapati cut her hair, the yellow dress as a monk and followed the footsteps of Buddha, accompanied by some women Shakya. Swollen feet and covered with dust, she arrived at Vesali where Ananda saw her as she approached the hall gables. With tears in her eyes she told Ananda his wish that the Lord would permit the establishment of an order of nuns (10, 1, 2).
Eile could find more competent lawyer. Emu, Ananda passed the most expensive Mahapajapati the Buddha, who again refused. Ananda then began to defend the case
"Lord, women who would engage in life without your residence by your Dhamma and discipline they could attain perfection (that is to say enlightenment)?
Yes Ananda.
Lord, since they are capable and have since Mahajapati Gotami made you great service, both as an aunt of the Blessed and also after the death of your real mother, as a second mother, babysitter and nanny for that very reason it would be nice if you allow women to enter into life without your residence by your Dhamma and discipline.
Ananda, if Mahapajapati promises to observe eight Rules supentaires, whether he takes the place of ordination. He stated
Ananda eight points, all designed to subordinate the nuns (bhikkhni) to the monks. (1) Even a nun formerly ordered to line up behind the newest monk and had to salute respectfully. Learner Ananda eight points, Mahapajapati consented to the conditions and was so ordered as the first bhikkhani the Buddhist Sangha.
The Buddha did not consent voluntarily to the founding of the order of nuns, only the moral restraint to accede to the wishes of her foster mother had been induced to abandon his initial refusal. What he thought of the order of nuns appears in what he said to Ananda when the latter informed him of the agreement Mahapajapati on eight points:
"Ananda, if women had not obtained ( the right) to enter life without a home according to Dhamma and the discipline, the holy life would have lasted long, the true Dhamma would have lasted a thousand years. But now that women have this right, the holy life will not last long the true Dhamma will last only five hundred years.
"Houses with many women and few men are easy prey to robbers and thieves of family treasures (and so is even an order where women are allowed). Like a rice field with browning and a field of sugar cane attacked by rust die (and where there is an order of nuns). Like a man who built a dam for the construction of a reservoir so that water does not overflow , so I fixed these eight rules for nuns, Ananda. "
But things went better than the Master did was prophesied. The order of Buddhist nuns, in fact, died in the XII century but the doctrine and order of monks survived many years to five hundred and prophesied are now still alive and vigorous. Hans Wolfgang Schuman M
"the historical Buddha"
Edit. Sully
Also read: "Buddha and women" Susan Murcott Edit. Albin Michel
A monastic life orderly
If the monks were observing 217 rules, the nuns were on their side to 311 to comply with the precepts Eight Great Conditions. The Eight Great Conditions whose acceptance was a prerequisite for ordination of Mahapajapati and établissemerit the order of nuns were
1. A nun, even though it would be ordered for a hundred years, must, before any monk, even though it would be ordered the same day, greeting him respectfully, rise before him, bow before him and give him all the honors owed.
2. A nun must not spend the rainy season in a region where the monks do not stay.
3. At each half-moon, a nun must apply to the order of monks for two things: the date of the ceremony uposatha, and when the monks are going to say the preaching of Education.
4. At the end of the retreat of the rainy season, Pavarana nuns must take before the two sanghas, one of those monks and nuns, to see if any error was committed on the basis of what has been seen, heard or suspected about them.
5. A nun who was guilty of serious misconduct must submit to the discipline before both Marlatt Sangha, the monks and the nuns.
6. Ordination major (upasampada initiation) may be requested before the two sanghas observed that when a novice for two years the six precepts (the first five precepts plus the precept which requires taking only one meal per day noon).
7. In no case is it permissible for a nun of abusing or insulting a monk.
8. The nuns have no right to reprimand the monks, it is not forbidden to the monks of the Nuns reprimand.
bhikkhuni The term, though commonly refers to a nun, actually applies to a nun ordered then 12 years. At this stage, it could then ask about the privilege of conferring the ordination (vufthapana). That made her a nun fit to teach (upajjha)
Source: Buddhism News
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