Brahmavihāra Dhamma

Story of Visakha Theri

them fall scattering among the crowd of devotees outside the precincts of the Sima (Thein). Only after having done so, he received ordination.

This rich man was named Ashin Visakha in th® role of a priest. For five years, he strove to study and took his training in the field of Vinaya Rules and Precepts called Dvematika. After completion of five Vassa, he took up Kammatthina meditation practice for four months each at four different monasteries. While practising as such, he once made his way to a forest remained in one solitary place, and then made a joyous utterance of hymn reflecting upon his noble attributes, as follows:

“Yayatd upasampanno, yavatad idha dgato.

Etthantare khalitam nitthi, aho labha te marisa.

Yavatd upasampanno —from the time of my first entering into priesthood, ydvatd idha dgato—until I arrived at this forested area, etthantare-during this period of interval, khalitari—failure in the observance of moral precepts concerning the priests — natthi —-had never happened or taken place. Mdrisa—O, Venerable Visaikha, te - your, /dbhi- gains and advantages relating to the morality of priests, aho-were indeed wonderful !

Later, Ashin Visakha proceeded to one monastery on Cittala mountain situated at the extreme end of the southern range. On his way, he reached a junction of the road where he stopped for a while, his mind wavering as to which route he should resume his journey. At this juncture, a guardian angel of the mountain appeared and directed him pointing the hand towards the path saying, “This is the route you should take.’’ After four months had clapsed since his arrival at Cittala monastery, on one day at dawn he was lying down planning to leave the monastery for another place. While he was thus reflecting, a rukkha-devata, guardian angel of a tree, called Manila,

Pp. 5 Ke 5)

Brahmavihara Dhamma

which stood at the head of the terrace, was said to have been found sitting on a step of the stairs, and crying.

Visakha Thera then asked, ‘‘Who are you and why are you weeping?”. The guardian angel replied, “I’m the guardian spirit of that ‘Zhabye’ tree.” To the query as to why he was weeping, the reply given was that he was crying feeling sorry and dejected for the imminent departure of Visdkha Thera from this place. Visakha then questioned him, ‘‘What noble advantages you all have derived by my sojourn here?’ The guardian spirit said in reply, “‘Sir, your presence here has brought about a feeling of loving-kindness among usthe Devas; and if you are going to leave this place, quarrel will break out among the Devas who will also utter harsh words hurting one another’s feelings.’’ Visakha then said, “If my stay here will bring happiness to you all, I will have to stay on.’’ He continued to reside at the monastery for another four months. Similar incidents happened again and again at the end of every four months, and Visakha was perforce to stay on and on at this Cittala monastery until the time of his death - Parinibbana. This piece of anecdote is a clear and salient example illustrated in the Visuddhimagga showing how a person who is developing mettd is loved and respected by the Devas.

Then comes No. (6): “‘Devatd Rakkhanti’’-protection is given by the nats(Devas). The manner of giving protection or guard is stated to be similar to the kind of protection given by the parents to their only son through love. If the Nats are going to render help and protection, one will definitely be free from dangers and will also gain happiness-

(7) Assa—In regard to a person who is developing mettd, aggi va visam vd satam va- either fire, or poison, or ‘dah’ (a kind of sword with one-edged blade), or any

The story of Uttara

other dangerous weapon that can cause physical harm, kamati - will not befall him. In other words, no danger, such as, fire, poison, and lethal weapons like dahs, spears, arrows, etc., can cause bodily injury to an individual who is developing loving-kindness. Firearms, bombs, missiles and such other modern weaponry which can inflict bodily harm to a person may be regarded as being included in the list of lethal weapons. Therefore, when any kind of danger becomes imminent, it would be advisable to seriously develop mindfulness on mettd. In this connection, Visuddhimagga has cited a number of instances, such as, the case of a female devotee by the name of Uttara who had escaped scalds from the burning oil, or the case of Cilasiva Thera, a famous scholar of Samyutta Nikaya who was immuned from poison, or the case of Sarhkicca Sdmanera who had escaped from the deadly effects of sharp weapons. Besides, a story of a cow which had become invulnerable against the piercing blows of a spear was cited as an illustration. At one time, a cow was feeding an infant calf. A hunter tried to hit this cow several times with his spear. However, every time the sharp-pointed spear-head struck the body of the cow when plunged, the pointed edge of the spear twisted or coiled up like a palm leaf instead of penetrating through the skin. This had so happened not because of upacd appand-jhdna but because of her pure and intense love for her young son- the calf. The influence of metta is indeed powerful even to that extent.

Among these stories, the one relating to Uttara is quite outstanding as is contained in Dhammapada. A brief account of it will be quoted as an excerpt.

The story of Uttara

Maung Ponna was the name of Uttara’s father. He was at first a poor man in the employ of one Sumana,

Brahmayihara Dhamma

a millionaire from the city of Rajagaha. One jday, he donated a piece of thin stick of a plant, a kind of tooth-brush used by monks for cleaning the tooth (called dampu) and clean water for washing the face, to Ashin Sériputtra thera who had just arisen from Samapatti. His wife also on the same day, on her way to the place where he was ploughing the field bringing a pocket of rice—meal for him too, came across Ashin Sariputtra. With an overwhelming generosity at the sight of the Venerable Ashin Sdriputtra, she offered the packets of rice-meal to the Arahat and shared her merits with her husband. By virtue of these meritorious deeds, it is said that the entire plot of land ploughed by Maung Ponna had suddenly transformed into a field of pure gold. At the present day, this kind of incident may be considered ludicrous-as a sort of “Believe it or not’? story. However, is those ancient times, special and peculiar advantages had been derived depending upon the moral qualities of cartain outstanding persons or donees, who possessed special noble attributes. There is reason to believe so, judging the nature of queer inventions of wonderful clectronic mechanieal devices such as computers, missiles and satellites which would ordinarily be considered unbelievable. Peculiar and astonishing happenings might have therefore occurred in those old days.

Since his plot of cultivable land had turned into pure solid gold, the poor Maung Ponna became fabulously rich. At some future date, the wealthy Sumana solicited U Ponna to give his daughter Uttara in marriage to his son. U Ponna, his wife and their daughter Uttara had already become Sotdpannas after listening to the sermon delivered by the Buddha since the time of the opening ceremony of their new residence held immediately after Maung Ponna had acquired his jmmenes wealth and fortune. On the other hand, the

The story of Uttara

whole family of Sumana, the rich man, was of different rligion and none of the members of their household was a Buddhist. For this particular reason, the proposal made by Sumana was not accepted by Ponna, the millionaire. He was quite outspoken in telling Sumana that Sumana’s son had his faith in heretical doctrine whereas his daughter being a devout Buddhist could not help taking her refuge in the Triple Gems and that the proposed marriage would therefore be incompatible. For this simple reason he was unable to gie his consent to the proposal made by Sumana.° However, on being advised by many of his friends with a request not to get estranged in his relationship with Sumana, he finally acquiesced, and then Uttara was eventually given in marriage to Sumana’s son.

On the Full Moon day of Waso, Uttara had to accompany her husband to the home of Sumana’s family. Since the day of her arrival at her husband’s house, she had had no opportunity to seek her refuge in, and pay homage to Sanghas and Bhikkhunis. Neither had she obtained any chance to do any act of charity or dana, and to listen to the noble Dhamma. This state of affairs having lasted for two and a half months, Uttara was compelled to send information to her father about her plight. What she had conveyed in her message was: ‘‘Why should I be locked up and kept under detention? It would perhaps be better to declare me outright that Iam their mean slave. It appears unjustifiable to let me tied down and married toa heretic, nay, a man holding a heretical view. Since my arrival here up till now, I have been deprived of the opportunity to See or pay my respects and homage to sanghas and monks and perform any kind of meritorious acts.”

Having heard these news, her father felt very much depressed, and lamented, ‘‘What a pity! My daughter is undoubtedly suffering misery.”’ He therefore sent a

Brahmavihara Dhamma

sum of fifteen thousand rupees (kyats) to his daughter Uttara. At that time, there lived a woman of some renown by the name of Thirima in the City of Rajagaha. She earnted living by prostitution taking a fee of one thousand rupees for every night spent by her with a man. This girl Thirima was hired for a sum of fifteen thousand rupees to look after and make Uttara’s husband happy for a period of 15 days. The money sent to Uttara by her father was to enable her to do meritsKusala-freely within a space of 15 days. She then summoned Thirima who, after consultation, agreed to be hired to Uttara’s husband. With the express consent of Thirima, she was taken to Uttara’s husband from whom permission was sought by Uttara that for !a period of 15 days she would like to freely devote herself to performance of merits and that this Thirima would in the meantime look after him properly. Her husband being delightfully impressed with Thirima’s beauty and charm readily agreed to abide by the terms presented by Uttara.

Commencing from that day, Uttara daily accorded her invitation to the sanghas headed by the Buddha and offered meals in alms at her residence. She also listened to the sermons and then personally managed in preparing meals, etc., for the sanghas. On the 14th, Waxing day of Thadingyut, her husband when looking at the kitchen down below through the window of his residential building, saw his wife Uttara personally managing and supervising the work of cooking food and preparing meals for the sanghas. She was perspiring and looking. dirty with soot on her face. Finding her in such a predicament, he bemused, “O, what a foolish creature! She cannot find enjoyment in the luxury and comforts of this substantial and well-furnished building. How surprising is it that she could Only find her satisfaction and pleasure in doing service

The story of Uttara

to these bald-headed monks!”. He then retreated his steps from the window smiling.

When Thirima found him wearing a smile on his face, curiosity had aroused in her wanting to know the reason for his demeanour. She therefore went towards the window and on observation being made, saw Uttard in the kitchen. A feeling of jealousy then crept up in her and she thought to herself as; “OQ, this son of a_ millionaire still seems to have his close connexion with this blooming base female creature.” Marvellous indeed! She considered herself as the real landlady and owner of the big mansion after her sojourn for only 15 days. In fact, she had entirely forgotten that she was living in that place on hire. Nevertheless, she became envious and resentful against Uttara. Apart from that, she bore grude against Uttara. Hence, with her ill-will to make Uttara miserable, she came down the stairs. Then making her way to the kitchen, she took a cup of boiling butter and went close to Uttara to do mischief. Seeing Thirima, Uttara immediately reflected and began developing a feeling of loving-kindness and said to herself in soliloquy: ‘‘My friend Thirima has done a lot of benefits to me. The Universe is comparatively narrow as €ompared to the world of advantages bestowed upon me by Thirima. The advantages are immense, and it is because of her care and attention given to my husband that I have been able to perform the charitable deeds and listen to the Dhamma. If I have harboured any feeling of resentment or anger, may this scorchingly hot butter-oil which Thirimé is carrying with her cause me harm by scalding. If, on the contrary, I have no feeling of animosity or anger against her, no harm or injury may befall me.”? She solemnly took oath of the truth of her noble-mindedness in the manner stated, and radiated her loving-kindness, metta, to Thirima.

Brahmayihara Dhamma

The burningly hot liquid of butter which Thirima cruelly poured upon her had the reverse effect of coolness of fresh water.

Thirima then reflected, “This cream of butter which has melted appears getting cold.’’ She therefore again went off and fetched another cupful of boiled hot butter from the frying pan. Finding her doing what was considered horrible, the maids attending on Uttara nearby became indignant and uttered, Go away...you foolish bitch. Don’t pour this burning oil on our Mistress.’ They simultaneously threatened her, gave her a good beating and kicked her about. This made Thirima fall flat on the ground. Uttara intervened to deter her maids from causing bodily harm to Thirima but to no avail. At this juncture, Uttara asked Thirima with a feeling of reprobation, *‘O, Thirima, what has made you commit sucn an awful and serious crime, etc.’ So saying, she immediately caused her to be given a warmbath and anointed with an extremely solf grease or jelly (lubricant) to relieve her pain and suffering.

Only then, realization came to Thirima that she was rendering her service on hire and tendered her apology begging Uttara to forgive her. Uttara then instructed Thirima to make an apology to and beg for pardon from her “‘father”, the Lord Buddha. Briefly stated, as arranged by Uttara, Thirima proceeded to the Buddha and His disciple-Sanghis, paid her obeisance, offered meals in donation, and tendered her apology. Buddha then gave an exhortation, preaching the Dhamma in the form of a verse which, in essence, conveys the meaning - ‘‘Make a conquest of an angry man by ‘patience’ without spite and getting angry, etc.” After having heard this sermon, Thirima together with other five-hundred females attained Sotdpanna. The significant point intended to be stressed in the