The great nun Uppalavanna

Eugene Watson Burlingame (BPS.lk, Wheel 354), edited by Dhr. Seven, Wisdom Quarterly

After gaining great concentration, purifying absorption (jhana), I gained liberating insight.

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The Nun Uppalavaṇṇā Theri

The luminous golden calyx of the blue lotus

"AS SWEET AS HONEY" THINKS THE FOOL… This was said by the Teacher (the Buddha) while he was residing in Jetavana in reference to his chief disciple nun Uppalavaṇṇā (foremost in magical powers).

We are told that Ven. Uppalavaṇṇā made an earnest wish at the feet of a previous buddha, Padumuttara, and that after performing works of merit for 100,000 cycles of time. As she passed from rebirth to rebirth among devas and humans, she passed away from the deva-world in the dispensation of the historical Buddha Gautama.

She was reborn in Sāvatthī as the daughter of a wealthy merchant. The color of her skin was the hue of the [golden] calyx of the blue lotus. Therefore, she was given the name Uppalavaṇṇā. When she reached a marriageable age, all the princes and merchants in the land, without a single exception, sent gifts to her merchant father, asking him to give them his daughter in marriage.

Thereupon the merchant thought to himself, “I shall not be able to satisfy the wishes of all, but I shall find some way out of the difficulty.” So he summoned his daughter and said to her, “You might become a nun.” Now she was in her final rebirth prior to attaining nirvana (nibbāna), so his words fell on her head like fragrant oil 100 times refined.

So she replied, “Dear father, I'll become a nun.” So he prepared rich gifts in her honor, and walking with her to the Order of Nuns, he had her go forth (gain ordination). Not long after she had gone forth, her turn came to unlock the uposatha (lunar observance) hall. After she had lighted a lamp and swept the hall, her attention was attracted to the flame of the lamp.

Standing there, she looked repeatedly at the flame. And concentrating her attention on the element of fire, she entered into a state of deep concentration (jhana). Consummating the deep concentration, she attained arhatship together with the analytical knowledges.

Some time later she went on a pilgrimage for alms in the country, and on her return entered the Dark Forest. At that time nuns were not forbidden to reside in a forest. There they built for her a hut, set up a bed, and hung curtains. From the forest she went to Sāvatthī for alms and then returned to her hut.

No! - But, baby, I love you! - I said no. I'm a nun! - C'mon, I'm your cousin. Just once.

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Now a cousin of hers, a young Brahmin named Ānanda [not the famous one], had been in love with her ever since she lived the household life prior to becoming a nun. So when he heard where she was living, he went to the forest ahead of her, broke into her hut, and hid under the bed.

On her return in the bright sunlight, she entered her dark hut, closed the door, and sat down on the bed waiting for her eyes to adjust. As soon as she sat down, the youth crawled out from under the bed and climbed on top of her. The nun cried out, “Fool, do not ruin me! Fool, do not ruin me!” But the youth overcame her resistance, did what he wanted, and went his way.

As if unable to endure his grave karmic offense, the great Earth burst open, swallowed him, and he was reborn in the most horrible hell Avīci ("the Waveless Deep").

Ven. Uppalavanna told the other nuns what had happened, and the nuns told the monks, and the monks told the Blessed One. Having heard this the Teacher addressed the monks, “Monks, the fool, whoever it may be -- whether monk or nun, male or female lay disciple -- who commits an unskillful act, acts with as much joy and happiness, with as much pleasure and delight, as if he were eating honey or sugar or some other sweet-tasting food.”

And joining the connection and instructing them in the Dharma, he pronounced the following stanza:

69. “As sweet as honey” thinks the fool

So long as an evil has not ripened,

But when that evil deed ripens,

Then to the fool comes suffering.

Some time later a throng assembled in the Dharma hall and began to discuss the incident: “Even those that have rid themselves of taints [become enlightened] like the pleasures of love and gratify their passions. Why should they not? They are not kolapa trees or ant-hills. They are living creatures with bodies of moist flesh. Therefore, they also like the pleasures of love and gratify their passions.”

The Teacher drew near and asked them, “Monks, what are you talking about?” They told him. Then he said, “Monks, those who have rid themselves of the taints neither like the pleasures of love nor gratify their passions. For even as a drop of water which has fallen on a lotus petal does not cling to it but rolls off, even as a mustard seed does not cling to the point of an awl but rolls off, precisely so -- sensual love does not cling to the heart of one who has rid himself of the taints nor does it remain there.”

And making the connection, he instructed them in the Dharma by pronouncing the following stanza (found in the Dhammapada chapter on Brahmins, Brāhmaṇa Vagga).

401. Who, like water drops on a lotus petal,

Or mustard seed on a needle point,

Clings not to sensual pleasures —

That one I call a Brahmin.

Now the Teacher summoned King Pasenadi Kosala and said to him, “Your majesty, in this Doctrine and Discipline young women of good family, as well as young men of good family, renounce many kinsfolk and much wealth, go forth, and take up residence in the forest [as wandering ascetics].

"In case women reside in the forest, it is possible that evil-minded men, inflamed by lust, may conduct themselves towards them with disrespect and arrogance, do them violence, and bring their celibate life to naught.

"Therefore, a place of residence for the Order of Nuns should be erected within the city.” The king agreed and had an abbey (a place of residence for the Order of Nuns) erected on one side of the city. From that time on the nuns resided only in the city.