Can women attain Buddhist enlightenment (bodhi) in our present patriarchy? - YES!
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Can women awaken? - Yes, they can!
WOMEN IN BUDDHISM is a topic that can be approached from varied perspectives, including historically, archeologically, anthropologically, theologically, and from the view of modern feminism.
Topical interests include the theological [study of the divine or "god" (theos, dios, deus, devas)] status of women, the treatment of women in Buddhist societies in the home and in public, the history of women in Buddhism, and a comparison of the experiences of women across different schools of Buddhism.
As in other religions, the experiences of Buddhist women have varied considerably.
"In the case of Indo-Tibetan Buddhism, some progress has been made in the areas of women in Early Buddhism, monasticism, and Mahayana Buddhism. Two articles have seriously broached the subject of women in Indian Tantric Buddhism, while somewhat more attention has been paid to Tibetan nuns and lay yoginis [1]. More
First Buddhist Women: Poems and Stories of Awakening
Researcher Susan Murcott has 4.6 out of 5 stars (58 reviews) for First Buddhist Women, a readable, contemporary translation of and commentary on the "enlightenment verses" (bodhi-gathas) of the first female disciples of the Buddha.
This book explores Buddhism’s relatively liberal attitude towards women since its founding nearly 2,600 years ago, through the study of the Therigatham, the earliest known collection of women’s religious poetry.
Through commentary and storytelling, author Susan Murcott traces the journey of the wives, mothers, teachers, courtesan, prostitutes, and wanderers who became leaders in the Buddhist community, roles that even today are rarely filled by women in other patriarchal societies and religions.
Tsoknyi Nuns, excerpt from Blessings; Better Buddhist (AI mispronouncing names of many enlightened Early Buddhist nuns); Susan Murcott; Amber Larson and Dhr. Seven (eds.), Wisdom Quarterly Wiki edit
The strange, brilliant life of a billionaire scientist living between two worlds
(Lei's Looking Glass) From child prodigy to billionaire scientist, Dr. John D. Young lived a life most people can only imagine—college at 13, dual doctorate degrees (PhDs) by 21, Nobel recognition before 30. But behind his extraordinary success was an even stranger story: visions of light, encounters with divine beings, out-of-body experiences, and a search for the truth behind consciousness. In this episode, we explore the brilliant and mysterious life of a man who walked between science and spirit, between wealth and awakening, between this world and another. Was he simply a prodigy—or something more? Discover the story of a genius who may have been chosen for a higher purpose.
(Lei's Looking Glass) The child prince who remembered a past life - and the Karmapa controversy
Dr. Ian Stevenson, MD, American academic and scientific rebirth/reincarnation researcher, founder and director of the Division of Perceptual Studies at the University of Virginia School of Medicine, professor and a founder of the Society for Scientific Exploration
(Zen Panda) Why do people really fall in love? Is it fate, beauty, or something deeper? This fanciful Zen wisdom story reveals the hidden truth behind human attraction. A wise wanderer teaches that love is not given — but reflected. When someone loves us, do they see themselves in us, or are they seeking what they lack? Understanding this distinction can transform how we experience love. Stop chasing it — because if we become whole, love will find us. 🌊🔥✨ Watch to discover the two powerful truths that change the way we see love forever. #ZenWisdom #love #spirituality #BuddhistTeachings #mindfulness #ZenStories #InnerPeace
The Buddha's warning: The four people who will RUIN your life
(Buddha's Wisdom) ANCIENT WISDOM REVEALS THE FOUR TOXIC PERSONALITIES DESTROYING LIVES TODAY 🔍
In the royal courts of ancient proto-India, the Buddha observed a pattern so dangerous, he felt compelled to warn future generations. (The four types are explained in the Sigalovada Sutta, DN 31).
TIMESTAMPS
00:00 The Warning That Changed Lives
03:00 The Sweet Talker: Charm as a Weapon
08:45 The Empty Promiser: Words Without Action
13:04 The Secret Enemy: Hidden Darkness
17:44 The Enabler: Toxic Comfort
22:08 Buddha's Secret Solution
His 2,600-year-old Dharma or Teaching exposes four types of people who can destroy our life while pretending to be our friends. Today, these same toxic personalities walk among us, wearing modern masks.
DISCOVER:
The "Sweet Talker" who charms to deceive
Hidden court documents revealing the Buddha's psychological profiling methods
The shocking connection between ancient deception and modern manipulation
Why enablers might be more dangerous than enemies
How these toxic types have evolved in the Digital Age
If the company we keep doesn't lead us to wisdom, compassion, and truth, where does it lead us? Have you encountered any of these four types in your own life? How did you handle it? Let us know in a comment. Next week explores the five true friends, wisdom also taken from the Sigalovada Sutta. "The wise grow in the company of the wise."
The Buddha has good news for everyone pursuing a home-life or a left-home life (Ven. Bodhi).
Four-day hybrid retreat with Ven. American Bhikkhu Bodhi
During the Buddha’s time, thousands of people left the household life to take up the lifestyle of monastics (monks and nuns), but the Buddha also had hundreds of thousands of ordinary householder disciples who continued to live and practice at home.
To guide these lay disciples, the Buddha offered a rich body of teachings that would enable them to live the best life — a truly noble life — while fulfilling their household duties.
Over four days, Bhante (Bhikkhu Bodhi) lead a retreat focused on the Buddha’s teachings for laypeople. The retreat was based primarily on the Maha Mangala Sutta, the "Great Blessings Discourse," but Bhante gathered a vast number of discourses (suttas) and other texts that show how a lay disciple can walk the path to liberation while dwelling amid “the dust of the world.”
What about fans of Guanyin? Welcome to BAUS
The retreat included Dhamma talks, discussion periods, and five sessions of meditation each day. It also provided the opportunity for those who haven’t yet “gone for guidance” (sarana) to go for guidance (aka refuge) to the Three Jewels, the first decisive step to formally becoming a practitioner of the Buddha-dharma (the Buddha's Teachings).
The retreat was in hybrid mode, onsite and online. The teachings were given in English only. Those who wished to join in person could visit Chuang Yen Monastery (BAUS or the Buddhist Association of the United States) and attend the retreat live. Those unable to attend in person practiced at home, participating online over Zoom or YouTube.
The monastery was able to accept only 50 onsite practitioners. If applying after the 50 spaces have been filled, there was a waiting list and accepted if prior applicants drop out. If not joining in person, attend from home via Zoom or YouTube. Register to participate onsite only if a firm commitment to stay for the duration of the retreat can be made. If participating only part time, please join through the online channels.
There is no charge for the course.
Donations for the monastery are always welcome.
Chaung Yen Monastery (BAUS), 2020, Route 301, Carmel, New York, 10512 (845) 225-1819 · (845) 228-4283
(Brian Oblivion) 12/19/11. The interesting bit begins at Minute 38. This BBC 4 documentary examines the question, "Did Jesus die?" It looks at many ideas around this question until Minute 25, when this examination of ideas takes a very logical and grounded turn with surprising conclusions that demonstrate that the Three Wise Men were Tibetan Buddhist monks who sought and found Jesus/Yeshua/Issa (as a tulku) and came back for him about the time of puberty. At that time, they traveled to the Buddhist monastery known as Hemis Gompa in India, traveling with Jewish merchants who regularly crossed between the two regions. After being trained in that Buddhist monastery or lamasery (gompa), Jesus spread the Buddhist philosophy, survived the crucifixion (through bribery and complicity of corrupt Roman guards), and escaped back to Kashmir, Afghanistan, where he died an old man at the age of 80 and was buried at his marked grave. The monastery housed written records of all this, as discovered by Westerner Nicolas Notovitch and made known to a skeptical world. Their presence was verified and corroborated by Swami Abhedananda.
The Sermon on the Mount is very good as a sutra (spiritual discourse, sermon). It may be understood in Buddhist terms. However, the opening sentence (Line 1) defies comprehension. Who are "the poor in spirit," the followers of Christs/Christians? They are "the poor," but they have spirit (spiritus, Holy Ghost, paraclete).
Line 3 seems to be a blessing he is imparting, assuring followers that he will comfort them later (when they inherit the results of their karma (phala and vipaka) for the good deeds done here.
Line 5's "meek" would seem to be the humble, the awakened (who are free of the delusion of ego and are therefore not proud as arrogant and defiant humans tend to be, the kind and compassionate. But as they "inherit the earth," which is to say are reborn on this lowly human plane rather than one of the lowly celestial/space/heavenly worlds (sagga), the meek would seem to be those did not have heart and the courageousness to stand up for what is right.
Line 7 indicates that those who are courageous and stand up for what is right (righteousness) will find their reward or fortunate outcome as a result of this skillful karma (beneficial deed) because they will see fulfillment of it: Skillful karma (merit) will beget welcome results.
Line 10 is even more clear in teaching the Buddha's message of karma, which elsewhere Jesus explains as "You reap what you sow," which is to say we will harvest what we have planted in terms of karmic seeds. Like begets like. Good begets good.
Line 12 is a clear declaration that those who gain purity of heart as a result are reborn in a heavenly place (and in accordance with some Christian schools as in all Buddhist schools, there are many heavens or levels of heaven (sagga), among the 31 Planes of Existence beings find themselves reborn in). There are countless worlds, but they have been classified into 31 major groupings or planes. For example, we are in the human plane. But that does not mean earth. Earth is but one place humans/humanoids exist throughout a world system (cakkavala).
Line 14 is perhaps the most interesting. The karma of being a "peacemaker" will result in a particularly good outcome, rebirth among the devas (shining ones, light beings, angels, deities, godlings). That is called becoming a devaputra, literally a "son of God," but figuratively refers to being "reborn among devas," which includes females in the Sensual Sphere heavens, at least up to Seventh Heaven. Above that, the brahmas (more radiant devas) do not have sexual dimorphism and therefore are neither male nor female).
Line 16 similarly assures followers/practitioners of Christ's doctrine will be pleased for the hardships endured in the name of what is right. Standing up for what is right is not easy, but that kind of karma (action) comes with very pleasant results (fruit and resultants). These are not literally "rewards" meted out by anyone but natural consequences of the Law of Karma, the regularity in the universe to produce results in accordance with types of intentional-actions. The result of following this advice will be rebirth in a heaven for some duration.
NOTE: Consulting a Protestant Christian to explain some words and passages, we were made aware of a book on Vedanta (Hinduism's "Best of the Vedas") that goes line by line, agreeing with Christ: The Sermon on the Mount According to Vedanta by Swami Prabhavananda.
In Buddhist terms this is relatively good but not worthy of pursuing. It is far better to pursue the end of rebirth and therefore the end of all suffering (nirvana). But most beings are not interested in that. They far prefer exhaustible rewards. Reborn in a heaven, one experiences the pleasant fruits of one's actions. But the unskillful deeds have not been exhausted, excused, expunged, extirpated or anything else. They are still there to be experienced. So one falls from that lofty height onto this or lower planes and experiences much suffering on account of the. The idea that "sin is forgiven" in the sense of eliminated is completely mistaken.
Indeed, a God may look the other way on bad deeds of the past while recognizing and approving of good deeds. But both sets of deeds have not gone away. They cannot be made to go away by magic. Only by awakening/enlightenment do deeds cease to control us for long. While we linger on in this world or another, they certainly will keep affecting us for good and ill, for a pleasant and unpleasant abiding. But be that as it may -- with Christianity being quite like Hinduism in its promise of "eternal" rewards in heaven -- what Jesus has here is an excellent message, not the "liberal talking points" Evangelical Christians are accusing the American Protestant Church of promoting for the sake of a temporal leader named Trump.
Blessings: The Buddha's Sermon on the Mount (Mangala Sutra)
Jesus Christ (Saint Issa) was a Buddhist monk, claims the BBC. He traveled to India
Now when the night was far spent, a certain deity [deva, light being, angel, lit. a "shining one"] whose surpassing splendor illuminated the entire grove, came into the presence of the Buddha.
Drawing near, the deity saluted him and stood respectfully to one side. Standing there, he addressed the Buddha in verse:
"Many deities and humans, yearning after the good, have pondered blessings [4]. Tell me, what are the greatest blessings?"
[The Buddha replied:]
"To not associate with the foolish [5] but to associate with the wise; to honor those worthy of honor — this is the greatest blessing.
"To reside in a suitable location [6], to have done meritorious deeds [skillful karma, profitable actions] in the past and to set oneself on the right course [7] — this is the greatest blessing.
"To have acquired much learning, to be skillful in some craft [8], well-trained in discipline [9], and to be of good speech [10] — this is the greatest blessing.
"To support mother and father, to cherish spouse and children, and to be engaged in a peaceful occupation* — this is the greatest blessing.
*Peaceful occupation: "Right livelihood" (sammā-ājīva): abstaining from a means of self-support that brings harm to others, such as the weapons trade, dealing in living beings (trafficking, slavery, exploitation), intoxicating drinks, poisons; slaughtering animals, fishing, soldiering, deceit, treachery, soothsaying, trickery, usury, and so on.
"To be generous in giving, to be righteous in conduct [11], to assist one's relatives, and to be blameless in deeds — this is the greatest blessing.
"To loathe the doing of harm and to abstain from it, to refrain from intoxicants [12], and to be steadfast in virtue — this is the greatest blessing.
"To be respectful [13], humble, contented, and grateful; to listen to the Dhamma [Teaching] on suitable occasions [14] — this is the greatest blessing.
"To be patient and trainable, to associate with monastics, and to have spiritual discussions on suitable occasions — this is the greatest blessing.
"A mind unruffled by the vagaries of fortune [16], from sorrow freed, from defilements cleansed, from fear liberated [17] — this is the greatest blessing.
*Eight vicissitudes of life, otherwise known as the Eight Worldly Winds or Conditions: (1) loss and (2) gain, (3) fame and (4) shame, (5) praise and (6) blame, (7) misery and (8) happiness (the attha loka dhamma that oppose sweet contentment).
"Those who thus abide ever remain invincible, in happiness established. These are the greatest blessings" [18].
NOTES (derived mainly from the ancient Buddhist Commentaries)
On second thought, get a sword.
1.
This sutra appears in the Sutta Nipata (v.258ff) and in the Khuddakapatha. See Maha-mangala Jataka (No. 453). For a detailed explanation, see Life's Highest Blessing by Dr. R. L. Soni, Wheel No. 254/256 (bps.lk).
2.
Anathapindika: an epithet that literally means "One who gives alms to the helpless." His name was Sudatta, a very rich and prominent merchant/banker from Savatthi. After he became a Buddhist and attained the first stage of enlightenment as a layperson, he purchased a grove belonging to Prince Jeta to establish a Buddhist monastery (vihara) on the land, which was subsequently called Jetavana ("Jeta's Grove"). It was in this monastery that the Buddha observed most of his Rains Retreat (Vas) periods (the annual three months' period of not wandering but remaining in one monastery, beginning on the full moon of July). Many are the sutras delivered and many the incidents connected with the Buddha's life at Jeta's Grove. He ministered to a sick monk who was neglected by his companions, advising them: "Whoever, monks, would wait upon me, let him wait upon the sick." It was here that the Buddha poignantly taught that all things are radically impermanent, by asking a grief-stricken young mother named Kisagotami who carried around her dead child, to fetch some mustard seed from a home where no one had ever died.
3.
Identified with modern Sahet-Mahet, near Balrampur.
4.
According to the Commentary, mangala means that which is conducive to happiness and prosperity.
5.
This refers not only to the stupid and uncultured, but also includes the wicked in thought, word, or deed.
6.
Any place where monks, nuns, and lay men and women continually reside, where the pious are bent on the performance of the ten meritorious deeds, and where the Dharma exists as a living practice.
7.
Making the right resolve (intention) for abandoning immorality for virtue, doubt for faith, and selfish self-interest for sharing and generosity.
8.
The harmless crafts or occupations of a householder are those by which no living being is injured and nothing unrighteous done; this includes the crafts of left-home monastics, such as stitching robes, etc.
9.
Vinaya is the Monastic Code of Discipline in thought, word, and deed. The Commentary speaks of two kinds of discipline, that of householders, which is abstaining from the ten unskillful actions (akusala-kammapatha) and that of monastics, which refers to the non-transgression of the offences enumerated in the Patimokkha (the Code of Monastic Rules) or the "fourfold moral purity" (catu-parisuddhi-sila).
10.
Good speech that is opportune, truthful, friendly, profitable, and spoken with thoughts of loving-kindness.
11.
Righteous conduct is the observance of the ten skillful actions (kusala-kammapatha) in thought, word, and deed: freeing the mind of greed (lust), hatred (aversion), and delusion (wrong views); avoiding speech that is untruthful, slanderous, abusive, or frivolous; and abstaining from all acts of killing, stealing, and sexual misconduct (defined as celibacy for monastics and avoiding the ten forbidden partners for laypeople).
12.
Total abstinence from alcohol and intoxicating drugs that occasion heedlessness.
13.
Towards monastics (and also other religieux), teachers, parents, elders, superiors, etc.
14.
For instance, when one is harassed by unskillful/unwholesome thoughts.
15.
Self-restraint (tapo): the suppression of lust and hate by the guarding of the senses; the suppression of laziness by rousing energy.
16. Loka-dhamma, i.e., conditions necessarily connected with the world; there are eight of them: gain and loss, honor and dishonor, praise and blame, pain and joy.
17.
Each of these three expressions refers to the mind of a full enlightened person (arahant): asoka (sorrowless), viraja (stainless), i.e., free of passion (lust), aversion (hatred), and ignorance (delusion), khema (security from the bonds of sense desires or kama, rebirth (bhava), wrong views (ditthi), and ignorance (avijja).
According to Western Buddhist monk Ven. Nyanatiloka, these 37 or 38 mangalāni ("blessings" or "beneficial things"), include avoiding fools, associating with the wise, honoring those worthy of honor, and so on (Khp.pp.2f). They are actions that lead to welcome results.
The Commentary (KhpA.vii.; SNA.i.300) explains that at the time this discourse was preached, there was a discussion across the whole of this world (Jambudīpa) trying to decide what was and wasn't a mangala.
The devas ("angels") heard this discussion and debated among themselves until the matter spread to the highest brahma world.
Then Sakka, King of the Devas (Buddhism's Archangel Michael figure) suggested that a devaputta ("one reborn among the devas") should visit the Buddha on earth and ask him about the matter.
In the Sutta Nipāta (SN., pp. 46f) this discourse is called Mahāmangala ("Great Blessings"). It is one of the sutras at the preaching of which countless devas were present and countless beings realized the Truth (SNA.i.174; BuA.243; AA.i.57,320).
In the Theravada tradition, the Maṅgala Sutta is a very popular discourse, one of 11 “protective chants” or parittas frequently chanted during Buddhist ceremonies as a blessing for the audience. It is also one of the first to be taught to newly ordained monastics residing in a monastery, prior to other protective chants they memorize and recite.
One may ask, What is so extraordinary about this sutra? It clarifies any confusion about what is a “true blessing” for devas and human beings who may be wondering.
In Buddhism, a blessing is not what we think ― the result of superstitious deeds like propitiating gods and spirits, burning incense, wearing protective amulets, performing elaborate religious rites and rituals, or following cultural traditions the way many Hindus believe bathing in the river Ganges cleanses them of unwholesome karma or sin.
A true blessing is obtained only by abstaining from unwholesome, unskillful deeds ― whether mental, verbal, or physical ― so as to do what is wholesome, that is, refraining from harming ourselves and others. By walking this path, and thereby purifying one’s own mind/heart, one is protected. This is a blessing to oneself and others.
A conversation between the Buddha, who is often referred to as the Blessed One, and a Brahmin makes this clear (Sundarika-Bhāradvāja Sutta, which the Commentary calls the Pūralāsa Sutta, SN. p.79f; SNA.ii.400):
On one occasion the Brahmin Sundarika Bhāradvāja was sitting close to the Blessed One. Then he said: “Does Master Gotama go to the river Bāhukā to bathe?”*
“Brahmin, why go to the river Bāhukā? What can the river Bāhukā do?”
“Master Gotama, the river Bāhukā is held by many to give liberation; it is held by many to give merit; and many wash away their unwholesome actions (evil deeds) in the river Bāhukā.”
Then the Blessed One addressed the Brahmin Sundarika Bhāradvāja in verse:
“A fool may there forever bathe
Yet will not purify dark deeds....
One pure in heart has evermore
The Feast of Spring, the Holy Day;
One fair in act, one pure in heart
Brings his virtue to perfection.
It is here, Brahmin, that one should bathe,
To make oneself a guide for all beings.
And if one speaks no falsehood
Nor works harm toward living beings,
Nor takes what is offered not,
With faith and free from greed,
What need for one to go to Gayā?
For any well will be one’s Gayā.”
―Vatthupama Sutta: "The Simile of the Cloth" (MN7) [Note 1].
The Buddha’s explanation knocks us on our head if we seek blessings from outside ourselves, say, for example, through superstitious means.
Although the Maṅgala Sutta, “The Discourse on Blessings,” was expounded to the devas, the shining ones (shining ones, light beings, godlings) it seems to be more suitable for an audience of human beings who seek after true blessings and happiness.
In this discourse, the Buddha teaches us to follow virtue in our daily lives, to uphold our responsibilities towards our families and to do our duty towards society, to cultivate good characteristics. Furthermore, it urges us to surpass simple mundane goals and aim for loftier aspirations to reach ultimate wisdom and liberation.
Back story
There are 38 verses in the Maṅgala Sutta. Although many Buddhists chant this discourse regularly and may even memorize it, that does not mean they necessarily understand the profound meaning of the discourse. Thus, they do not derive the best benefits of this sutra.
The Pāḷi word maṅgala is composed of three syllables: man means “woeful realm,” ga means “to go,” and la means “to block.” Thus, the term means “to block going into woeful realms.”
In ancient India people used to explore different teachings to acquire wisdom by gathering together for intellectual debates. Group discussions could take several months before a conclusion was reached.
Once, while discussing the question, “What is the supreme blessing?” people came up with many different answers. Some proposed that hearing words of blessings, namely, what is “auspicious, happiness, a good omen, delightful, perfect” and so on or something that is “under a lucky star, on the right day, at the right time” and so on ― that could bring a blessing. Some proposed that seeing a sacred creature, such as a cow, was a blessing, while the sight of an ominous creature, such as a crow, was a curse. Some said the color white was a symbol of blessing, while others insisted it was the color red. No satisfactory answer could be determined after much debate.
Ideas about what is a blessing vary among nations because of cultural differences. In the Chinese culture, which is often thought to be obsessed with luck, the symbols of dragon or phoenix are considered auspicious, as is the color red. Older Chinese believe the color red can expel plagues and evils, so red cloth, crimson gems, and blood red items are exhibited with the hopes of expelling plagues.
The color red is a blessed symbol widely employed in celebrations: red dresses for wedding ceremonies, red lanterns and candles for festival activities, red firecrackers, red paper posted on doors for the lunar New Year, and so on.
Humans are kind. They take my milk and let me live.
For those in India, the cow (bovine) is truly sacred and auspicious. According to Vedic and Hindu beliefs, their chief god, Shiva, rides a bull. Bovine were not only symbols of reproduction and fecundity to them but also something that sustains their livelihoods through agriculture. Cows and bulls roaming freely [2] are often seen in in India, especially in the villages, because they are considered sacred and therefore hold an elevated position in Indian society.
In ancient Egypt, a fish was a symbol of the divine. In their spiritual belief system, eating fish might bring good fortune. Salted fish became a symbol of prosperity and abundance to bring about a plentiful harvest in the coming year.
So we can see, each ethnic group has its unique beliefs about what a blessing is. Such beliefs come from culture and tradition but have nothing to do with any universal truth.
Whether a Buddhist or non-Buddhist, everyone desires a blessing. Buddhists invite monastics to ceremonies to chant, sprinkle nectar, or distribute amulets, such as red thread for the wrist or Buddha and arahant talismans. Some even hold that a chanting ceremony performed over a newly purchased car blesses it and ensures its safety.
Can one really be blessed in this way? Or is it merely our wishful thinking ― our lazy reluctance to make real efforts to perform meritorious deeds (wholesome karma) ― that motivates us?
Some good teachers are disinclined to perform rituals and ceremonies for their disciples. They refrain from giving their students red threads and magic amulets, since they know that such practices do not actually bring about blessings or protection.
Instead, they teach their followers the precious Dhamma, the Teachings of the Buddha, to help them establish themselves in right view, for only right view can guide our daily lives to bring us true happiness and supreme blessings.
Therefore, one should clearly know that blessings are not obtained by praying to God, gods, or Buddhas, nor performing mere rites and rituals. Blessings only come as the results and fruits (vipaka and phala) of our own wholesome deeds of body, speech, and mind.
Imagine praying to a Buddha statue, petitioning it for a blessing or pleading with and paying monastics to offer it. Imagine that that could indeed bring peace of mind and protection or a blessing of any kind. Would not the whole world by now be completely free of disasters? Compassionate monastics would not need to be paid off; they would be happy to bless the entire world. However, it doesn’t work that way.
A true disciple of the Buddha must have the right view with regard to the law of the karma (kamma, the deeds we perform motivated and impelled by our intentions). By doing skillful and avoiding unskillful deeds, promoting good and refraining from harm, we protect ourselves and the others and build a harmonious society.
They take my milk and young from me.
Let’s return to that discussion that asked, “What is the supreme blessing?” Following that heated debate in the human world, the earthbound devas started to debate it, followed by the celestial devas who were also intrigued. In the end, word even reached the Plane of Clear-sighted Devas in the Fine Material Sphere, and the shining one there got to thinking and debating, “What is the supreme blessing?”
So the discussion echoed from earth to the heavens. Devas and humans were trying to define and explain “blessings” based on their own experiences and understanding. This was true for everyone except the Buddha’s noble (enlightened) disciples. However, they could come to no agreement despite their heated debates taking place here and there.
At that time, Sakka, King of the Devas of the Realm of the Thirty-three and the Realm of the Four Great Kings, knew that the Blessed One ― who is the Knower of Worlds (lokavidū) ― was in the human world. He therefore ordered a deva to visit the Blessed One put to him the question.
The deva prepared then appeared in Anathapindika's Monastery in Jeta’s Grove like a flash of lightning. After paying homage to the Buddha, the deva stood respectfully to one side, and posed the question to the Blessed One in verse:
May all be blessed by their karmic good deeds.
“Blessed One, many devas and human beings have been thinking about blessings, desiring well-being. Tell us, then, what is life's highest blessing?”
On that occasion, the Buddha expounded this discourse in reply:
This is the back story as to how and why the Blessed One came to teach the Maṅgala Sutta, the Discourse on Blessings.
[1] Here I use Bhikkhu Bodhi’s version, modified by Dhr. Seven (wisdomquarterly.com), rather than an accesstoinsight.org version. This translation, I think, flows more smoothly. [2] I am not sure if it is happening as often today as it did in the past, but it is certainly a custom.
*The Bahukā is a river to which sacrifices were offered in ancient tie (M.i.39; J.v.388f.). v.l.
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